also on their lawful Wives Theodorus Theodorus that wrote against Priests Marriages wrote wanton Books a Priest of Trivia a City of that Countrey was the Author and Ringleader of that custom who wrote those amorous and wanton Books the which he made in the prime of his flourishing years and stiled Aethiopica Those in Thessalonica Macedonia and Hellas in Achaia retain the same customs and observations Concerning Baptisme In Thessalia they baptized only in the Concerning Baptisme Easter Holy-dayes as they are called and therefore saith the Historian very many die without Baptism Concerning what is called the Altar The Church so called Concerning the Altar in Antioch in Syria was scituate contrary to other Churches so called for the Altar stands not to the East but towards the West Concerning what is called Service In Hellas Jerusalem and Concerning Service Thessalia Service was said by Candle-light after the manner of the Novations at Constantinople In Caesarea in Cappadocia and at Cyrus the Priests and Bishops did expound the Scripture at Evening-prayer on the Saturdayes and Sundayes by Candle-light The Novations at Hellespont had not the same order and manner of Service as the Novations at Constantinople yet for the most part they imitate the chief Churches among them To be short saith the Historian amongst the customs and observations of all Among all Sects scarce two follow the same Order Sects and Religions we shall not be able to find two which follow and retain one order of Service Concerning Preaching At Alexandria the inferiour Priest did Concerning Preaching use to preach that Order first began when Arius turned upside down the quiet state of the Church Concerning Fasting At Rome they did fast every Saturday Concerning Fasting Concerning Sinning At Caesarea in Cappadocia after the Concerning Sinning manner of the Novations they received not into the Communion such as sin after Baptism a sin unto death So did the Macedonians in Hellespont and such as throughout Asia do celebrate the Feast of Easter the fourteenth day of the month Concerning Marriages The Novations throughout Phrygia Concerning Marriages allow not second Marriages Such of them as were at Constantinople neither received it nor rejected it Those in the West parts of the World admitted it wholly The Originals and Authors of so great diversity saith the Historian were Bishops which governed the Churches at divers and several times such as like of these Rites saith he do commend them to Posterities for Laws But saith he to pen in Paper the infinite and divers Customs and Ceremonies throughout Cities and Countries would be a very tedious work and scarce saith he nay impossible to be done And thus much I have said and thus much I have rehearsed concerning this matter which shall suffice me and now I shall proceed where I left off as to matter of Division and Tumult as this hath been of Confusion the natural Children of imposing Religion or enjoyning Creeds Confusions and forms of Faith which hath produced what hath been here rehearsed and a great deal more during the term of time I have waited upon in this Discourse throughout the World The Christians who as I have said having little or no outward Cap. 22. The divisions of the Christians when the Empire was quiet disturbance at least in comparison to what had been before not only fell into diversity of Opinion and Divisions as I have signified but those so divided fell from their Fellows and upon sundry light and trivial occasions disagreed among themselves The Novations were divided about Easter as I said before The Novations divide about Easter the month and day of the week yet were not content with one division but throughout sundry Provinces they sometimes jarred and sometime joyned together not only about the month but also the day of the week with such like matters of small importance The Arrians were The divisions of the Arrians continually arguing and broaching of intricate quirks which brought their Disputations to very absurd and horrible Opinions and whereas the Church believeth saith the Historian That God is the Father of the Son which is the Word They question Whether God may be called a Father before the Son had his being and because they were of Opinion That the Word of God was not begotten of the Father but had his being of nothing erring in the chief and principal no marvel that they plunged into absurd Opinions Dorotheus who was translated thither from Dorotheus and his Heresie Antioch said That the Father could be neither in Essence nor Appellation if the Son had no being Marinus whom they called Marinus and his Opinion in contradiction out of Thracia before the time of Dorotheus stomaching that Dorotheus was preferred before him supposed that now it was high time to work his feat set himself opposite and maintained the contrary Opinion wherefore they were divided and because saith the Historian of the vain and frivolous questions amongst them parted Companies Dorotheus and those with him continued in their former places Marinus and his Company erected them Chappels and there had private Meetings their conclusion was That the Father was ever a Father yea before the Son had his being The followers of Marinus were called Psathyriani because of The appellation of the followers of Marinus one Theoctistus a waferer boâ—h in Syria and was an earnest maintainer of that side Selenas Bishop of the Goths who was by Selenas Bishop of the Goths Father a Goth by Mother a Phrygian and so able to preach in both Languages was also of that Opinion These were also not long after divided for Marinus contended Marinus contends with Agapius Bishop of Ephesus with Agapius whom he had but lately advanced to the Bishoprick of Ephesus The controversie was not about Religion but of Primacy they strove which of them should be greatest the Goths sided with Agapius wherefore saith the Historian many Clergy-men under these Bishops Jurisdictions perceiving the ambition the rancor and malice of these proud Prelates Not so much of Religion as Ambition forsook quite the Arrian Opinion and imbraced the Faith of one Substance The Arrians being divided among themselves the space of Arrians divided thirty five years The Psathyrians or followers of Marinus make a Law thirty and five years in the end as many as were Psathyrians through perswasion which prevailed with them made an end of brawling saith the History in the Consulship of Theodosius the younger and Plinthus the Pretor who after their reconciliation and agreement made a Law That the Question that was the principal cause of that stir should never again be called into Controversie Notwithstanding it took place no where but in Constantinople for in other Cities where the Arrians had dominion the stir is rife Thus of the Novations and Arrians now concerning the Eunomians Cap. 23 The divisions of the Eunomians Eunomius himself first fell from
is requisite that all should know him and what is his will and how can they do that unless they know the Principle of him where only his Will is to be known according to the decree of means conducing thereunto and this can only be the Spirit as his own words hath expressed it as hath been rehearsed which is graciously afforded them which must by the Doctors own words be the manifestation of the Spirit given to every one to profit withal of which the Apostle speaks and which he himself in the next words further expresses what it is This is the great Dictate of Nature which cannot be that which is in the transgression but the Divine and Prescript of the Law and what Law that is in the very next words he expresses This Duty is no less imprinted in the heart of man than in the Decalogue So it 's the Law written in the heart and the fear put into the inward parts which till it was come viz. the new Covenant the Seed which is Christ the Law or Decalogue was added or the outward administration which the other should do when it was come which was within but not seen or felt but put under or as it were dead buried and so lying the Seed which is Christ as hath been said amongst the means which God makes use of for the discovery of himself the Holy Scripture this must be understood by his own expressions by the Spirit as aforesaid is not onely the most excellent of all others but as to saving Truths it is the sole and only manifester thereof Thus as to the first part that is That all should know God and do his Will the great Dictate of Nature and Prescript of the Law And this great Dictate of Nature and Prescript of the Law must needs be the measure of God by which only God can be known and his Will done which all must have or how else can it be natural for Nature is a comprehensive word or that in which all that are of that stock and kind are intituled or invested or it cannot be Nature or a Law to be observed by all or prescribed if all have it not And so it is our or the Principle of the Quakers viz. the measure of God in all whereby and in which he is to be known and who is the Teacher of his People Now as to the other which is Preaching or teaching of others As the knowledge of God and what knowledge that is and how it hath been declared already out of his own words and unavoidable conclusions therefrom which I must desire the Reader to carry along with him that he may bear the sence for there is something in this matter attended with the Spiritual subjection of the Soul unto him intirely is the principal Commandment in the first Table which is the Principle of the People called Quakers as aforesaid as his own words hath concluded it So in the second the main thing enjoyned is the love of our Neighbour Now to love another is to wish and to will unto him all these things which we think good for him and as far as lies in our power to procure them for him yet this is not to love ones Neighbour as ones self by the Doctors leave as they use to say but as a man thinks it's good for his Neighbour So this is a wrong interpretation to the Commandment and so a taking away from thence and it is too narrow and hath a restriction And the more perfect discoveries of things that a lover hath the more perfect and excellent is the good that he wishes and cannot but wish unto him whom he loves Now since that love must be of a very transcendent degree and proportioned to that wherewith we love our selves it cannot be such unless we desire to communicate and impart unto our beloved as far as in us lies that which is the principal of all Goods and since the knowledge of God is life eternal and consequently the chiefest good one can wish unto another and what that knowledge of God is and wherein it consists and where it lies hath already been observed from his own words viz. the great Dictate of Nature the Prescript of the Law no less imprinted in the heart of man than in the Decalogue viz. the measure of God in every man which gives to know God and wherein onely he is to be known the knowledge of whom is eternal life It follows from the Dictates of this commanding and commanded Love that it is not Arbitrary for any to will or refuse to instruct another in this saving Knowledge viz. the measure of God the great Dictate of Nature the Prescript aforesaid to teach from this if he be able so to do but all are indispensibly obliged to this performance of their duty Thus the Doctor hath in terminis or so many words held forth the very same thing and no other than what the people called Quakers affirm as their Principle viz. that all should know God and what is his Will That this is the great Dictate of Nature and Prescript of the Law that this duty is no less imprinted in the heart of man than in the Decalogue that this Knowledge is saving and to instruct one another in this saving knowledge all that are able that is to say such as have received a gift in whom the thing moves to speak which gives the ability for this must be necessarily understood by those words and I suppose will be judged to be no straining of the signification of those his words are indispensibly obliged to the performance of this as their duty that is to say in the Scripture words As every one hath received the gift so minister the same one unto another as good Stewards of the manifold grace of God 1 Pet. 4. 10. Moreover that the only publick authentick and infallible Interpreter of the Holy Scripture is he who is the Author of them from the breathings of whose Spirit it derives all its verity perspicuity and authority and that therefore as there was never any visible Judge of Faith appointed by Christ so neither is there any use or need of such an Arbitrator These things and many more to the same purpose which I have omitted because of brevity A friendly man hath helped me to in his Book Intituled Light shining out See Light shining out of darkness pag. 76 77. and so onwards of Darkness c. printed in the year 1659. in which year the Doctor was Vice-Chancellor of the University of Oxford and for profession of those called Independants as the * Doct. Ingelo other Doctor is now of Eaton Colledge and so of the Collegiats I shall now take a third Doctor one of the Episcopals and a present Bishop by name Doctor Jeremiah Taylor now Bishop of Down and Connor in Ireland and a man of singular abilities and ingenuity and very famous for a Book of his Intituled Liberty of Prophesying written
in Gods Kingdom therefore herein I may not hear you for if you cannot suffer any man should usurp authority where you have to command how do you think God should suffer you to thrust him from his Seat and to set your self therein The Puritans so called in their Answer to the Admonition to the Parliament in King James his time page 109. say The Papists nor others neither constrainedly nor customarily communicate in the Mysteries of Salvation And in their supplication printed 1609. pag. 21. c. they write much for Tolleration The Papists so called are quoted in a Book intituled Persecution for Religion condemned c. printed 1615 and 1620. and reprinted 1662. wherein are also many of the things aforesaid I say they are quoted to have written in a Book of theirs about that time published relating to the Oath of Allegiance c. then put viz. in the dayes of King James after this manner Moreover the means which Almighty God appointed his Officers to use in the Conversion of Kingdoms and People was Humility Patience Charity c. saying Behold I send you as Sheep in the midst of Wolves Mat. 10. 16. He did not say I send you as Wolves among Sheep to kill imprison to spoyl and devour these unto whom they were sent Again vers 7. he saith They to whom I send you will deliver you up to Councels and in their Synagogues they will scourge you and to Presidents and Kings shall you be led for my sake He doth not say You whom I send shall deliver the people whom you ought to convert unto Councels and to put them in Prisons and lead them to Presidents and Tribunal Seats and make their Religion Felony and Treason Again he saith vers 12. When ye enter into the House salute it saying Peace be unto this House He doth not say Ye shall send Pursevants to ransack and spoyl the House Again he saith John 10. The good Pastor giveth his life for his Sheep The Thief cometh not but to steal kill and destroy He doth not say The Thief giveth his Life for his Sheep and the good Pastor cometh not but to steal kill and destroy c. The same Book viz. Persecution for Religion condemned c. saith of Stephen King of Poland that he should say I am King of Men not of Consciences a Commander of Bodies and not of Souls And that the King of Bohemia had thus written viz. Notwithstanding the success of the latter times wherein sundry Opinions have been hatched about the Subject of Religion may make one clearly discern with his eye and as it were touch with his finger that according to the verity of holy Scripture and a Maxime heretofore held and maintained by the Antient Doctors of the Church That mens Consciences ought in no sort to be violated urged or constrained and whensoever men have attempted any thing by this violent course whether openly or by secret means the issue hath been pernicious and the cause of great and wonderful innovations in the principallest and mightiest Kingdoms and Countreys of all Christendom c. And further saith that Book he saith So that once more we do protest before God and the whole World that from this time forwards we are firmly resolved not to persecute or molest or suffer to be persecuted or violated any person whatsoever for matter of Religion no not they that profess themselves to be of the Roman Church neither to trouble or disturb them in the exercise of their Religion so they live conformable to the Laws of the States c. William Greenhil of this day in his Exposition on the 11th of Ezech. page 424. saith You know who said In the things of the mind we look for no compulsion but that of Light and Reason He is of the Independants so called And Epictetus that famous Philosopher in his Dissertations collected by Arrians Book 1. Chap. 14. thus saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye have shut your Gates and made darkness within that is to say are retired do not say that ye are alone for ye are not alone but God is within and your genius or the Principle of God what need have they of light to see to do as much as to say God and the Principle of him see what you do And Aristotle to add no more in the 5th Book of Ethicks chap. 8. saith b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man acts justly or unjustly as he acts freely but when constrainedly he doth neither justly nor unjustly but by accident And so I have done with Alexander Henderson and these Doctors and the Book and Papers of the late King and these sayings of the Antient having through all convinced in their very words or their very words holding forth the Principles of the People called Quakers as I have in the words of others in preceding Generations if so be that yet men will reflect or take a view of Truth as it looks through their own Glass though they will not take it in anothers I shall now bring it through the Protestant Religion or that on which the name Protestant is grounded and some few more instances of the Ages that are past and so conclude this my long yet necessary tract of these things which are so eminent and fit to be considered John Milton in his Treatises of the power of the Civil Magistrate in causes Ecclesiastical hath excellently pitched the bottom of this matter It cannot be denied saith he being the main foundation of our Protestant Religion That we of these Ages having no divine Rule or Authority from without us warrantable to one another as a common ground but the Holy Scripture and no other within us but the illumination of the Holy Spirit so interpreting that Scripture as warrantable only to our selves and to such whose Consciences we can so perswade can have no other ground in matters of Religion but only from the Scriptures And these being not possible to be understood without this divine Illumination which no man can know at all times to be in himself much less to be at any time for certain in any other it follows clearly that no man or body of men in these times can be the infallible Judges or determiners in matters of Religion to any other mens Consciences but their own And again saith he with good cause therefore it is the general consent of all sound Protestant Writers That neither Traditions Councels nor Canons of any visible Church much less Edicts of any Magistrates or Civil Session but the Scripture onely can be the final Judge or Rule in matters of Religion and that only in the Conscience of every Christian to himself Which protestation saith he made by the first publick Reformers of our Religion against the Imperial Edicts of Charles the fifth imposing Church Traditions without Scripture gave the first beginning of the name Protestant and with that name hath ever been received this Doctrine which prefers the
that purpose was struck in the Forehead with a stone which wonderfully incensed the Emperor who thereupon gave commandment Anthems forbidden by the Emperor that no more Hymns should be sung the Empress Eudoxia was so far in these Hymns for those of the Faith of one Substance that she found silver Candlesticks made on Cross-wise for the bearing of the Tapers and Wax-candles Now for the Original of the Anthems It is said That Ignatius The Original of Anthems by a dream of Ignatius of Antioch of Angels of Antioch in Syria the third Bishop in succession from Peter the Apostle as saith the History saw a vision of Angels which extolled the blessed Trinity as it 's said with Hymns that were sung interchangeably and delivered to the Church of Antioch the order and manner of singing expressed in the Vision from whence it came to pass saith the History that every Church received the same Tradition Whether this were so or no I leave to the Reader to judge as he thinks fit Angels and Quiristers are two things The effects of this Antheming shews that it was not of A paraphrase thereupon the Original of Angels except those of the bottomless Pit whose King is Abaddon for those whom the Shepherds heard sing when Jesus was born was Glory unto God on High on Earth Peace good will unto men not destruction as was his Doctrine also who said He came not to destroy mens lives but to save Thus of Anthems now as to Bishops again for I still find the History interlaced with their Quarrels and Contentions which usually sets the whole World on fire who yet were called Pastors of the Church Dioscorus and his Brethren called Long and the Monks with Cap. 9. Dioscorus and his Brethren called Long get them to Constantinople Inform the Emperor and John Isidorus goes with them them being so intreated as aforesaid by Theophilus get them to Constantinople and with them Isidorus his former great Friend but now turned otherwise that to the Emperor and John they might give an account of the slights of Theophilus whom John courteously received but admitted them not to the Communion though he did to the Common-Prayer till the matter had been John receives them to Common-Prayer not the Communion Theoph. plots against John because as he heard he received them to the Communion against Isidor His plot He summons a Council in pretence against the books of Origen farther sifted out and examined Theophilus heard he had received them to the Communion which set him to think how to be revenged upon John and also of the others and Isidorus too to effect which he takes this course he sent Letters to the Bishopricks in every City to meet in a Council pretending his dislike of the Books of Origen as the cause but concealing his main intent and drift from which Books Athanasius in former times had borrowed Testimonies to confute the Arrians and to effect his business the better he linked into him Epiphanius Bishop of Constantia Gets Epiphanius unto him whom he before had charged with thinking basely of God in attributing to him the shape of man Which now Theophilus turns to in revenge to the others a City in Cyprus whom Theophilus had a little before charged with thinking of God basely and abjectly attributing unto him the form and shape of a man for though Theopoilus was of this Opinion and charged those that believed God had the figure of man yet because of the hatred and spight he owed unto others he denyed openly in word that which he believed secretly in mind and that in the highest things which concern the Godhead A view of a Bishop and a Patriarch and yet a Bishop and as I said before set in the Patriarchal Seat as high as Alexandria At this Council in the Isle of Cyprus Origens The Council held in the Isle of Cyprus They condemn Origens Books Send to John not to read them Books are condemned a Decree being made That from thenceforth the Works of Origen should not be read And by consent of them all they write unto John requesting him to abstain from the reading of the Books of Origen Having this success he called a Council of his own Province He calls a Council at Alexandria they condemn Origens books who was dead about 200. years before Yet is not satisfied at Alexandria where they condemned Origens works who was dead about two hundred years before Yet this satisfied not Theophilus his chief design and drift being to be avenged on John and Dioscorus with his Brethren which being openly known there wanted not them who sought what by Letters and what by Messengers by forging of false stories and accusations to get a Seeks by false stories to get a Council at Constantinople Cap. 11. Epiphanius from Cyprus â—rings the Decree against Origens books John invites Theophilus to his House He refuses Gets Bishops Reads the Decree Council to be held at Constantinople To this place Epiphanius came from Cyprus at the request of Theophilus bringing with him the Decree of the Bishops for the condemning Origens Books but not excommunicating Origen whom John courteously invited to his House to lodg with him but he to please Theophilus refused his courtesie and calling the Bishops who by chance were at Constantinople read the Decree of which the Historian saith I have thus much to say That it pleased Epiphanius and Theophilus to condemn them Of the Bishops Some sign some for reverence of Epiphanius subscribed unto the Decree some others denyed it utterly of which were Theotinus Others refuse Theotinus Biâ—hop of Scythâ—a in particular his Speech to Epiphanius and the Council thereabouts Bishop of Scythia who made Epiphanius this answer I of mine own part O Epiphanius will no so much injure the man who is departed to rest many years agoe neither do I presume once to enterprize so heynous an offence for to condemn the Books which our Ancestors have not condemned especially seeing that I understand not as yet neither read any parcel of the Doctrine therein contained And when a certain Book of Origens was brought forth he read it and shewed there the interpretation of Holy Scripture agreeable unto the Faith of the Catholick Church Last of all he concluded with these words They that reprehend these things do no less than mislike with the matter whereof these Books do treat This was his answer who was of great fame both for sound Doctrine and godly conversation saith the History I have instanced this the rather not only that the wiles and The reason why these quotations are produced The Original of condemning Books after men are dead the ground thereof and the men fâ—om whence it came Cap. 13. Epiphanius makes a Deacon in Johns Church refuses to lodge with him or pray with him unless he would baniâ—â— Dioscorus subscribe the Decree against Origen shifts used in those dayes by
thereof or National Faiths or Worships which is the first Head which I laid down and under which I have couched all the particulars herein mentioned that once for all throughout almost the whole Series of the first six hundred years I may shew as in one continued line what hath been the proper consequences and effect both as to Division Schism Tumult Opinions Wars Bloodsheds Earthquakes all kind of extremities from God and man one to each other upon the foot thereof That this Age may yet be warned lest the driving on of the same things which those heretofore did and so suffered and these hitherto have so far gone on in as to This Head is finished extream sufferings and banishment make England an Acheldama and instead of setling disjoynt it for ever I now come to the other particulars in which I shall be more curt or short as having to do with such things as neither in their matter nature or tendencies require so large an entertainment Evagrius closeth up the sixth Book of his Ecclesiastical History Anno. 595. The History ends the twelfth year of Mauricius Phocas murders him and his Family Becomes Emperor Makes the Bishop of Rome Universal Bish or Pope Anno. 600. Gave him an Indulgence Anno. 600. with the year five hundred ninty and five being the twelfth year of Mauricius Tiberius Shortly after came the Bishop of Rome to be made Universal Bishop or Pope through the donation of Phocas about the year 600. who would seem to forgive him his bloody murder of his Master Mauricius and his house about five years after which makes the sum six hundred THE Second General Head CONCERNING SWEARING The second general Head which I proposed in the beginning to treat of is SVVEARING concerning which I shall thus speak SWearing as National Worship had its institution under the Jews where their Worship and Service being outward that which was the Bond or Obligation thereunto was also of the same nature So the Jew was required to swear Thou shalt swear the Lord liveth in Truth in Righteousness and Judgment and so among men an Oath was an end of all strife And many of the holy men of God sware who were before the Law who notwithstanding were in the state unto which the Law was afterwards administred As Abraham Isaac and Jacob who built Altars were in outward Administrations and worshipped the Lord and so were Abel and Cain after the Transgression they offered unto the Lord the first Fruits of the Ground and their Cattel for transgression having entered and man by reason of transgression being from that in which he was made thitherto he was brought again or the communication of the knowledge of God was by things which were outward and their service unto him though yet they were not without the thing that was inward which gave them the sence of the Lord and from which the outward many times proceeded So the Jews had the inward and there was an eye that saw through all that which was outwardly administred the Seed which is Christ but the sight and sence of this was little and weak by reason of transgression which had entered which had blinded the eye which to open and to bring to the sight of that which was before the transgression was the Law was added or the outward administration which being earthly and like to that into which man was drove after he had sinned by things that were earthly and outward man was brought by little and little to the sight of the inward which was vailed over And so the Law came to be added or the outward administration or that which stood in the earthly to answer to the state of man which was in the earth that so in or by an administration of that which was earthy suitable to the earthy estate in which he was the understanding or sight of the other thing might be brought through and the Vail might be done away Now these things held as I said before to the first particular of National Worship but till the time of Reformation till that time came which being in thâ— flesh the nature that had sinned and transgressed over which darkness was come which took upon it the nature and was made flesh broke through the outward Administration and the Nature which was suitable to it and from within rent the Vail which was the flesh or the earthy into which man was drove as I said when he had transgressed and tore it in pieces the Partitian Wall that which separated and of twain made one new man which is Christ So as in the Nature which is fleshly and of the Earth the Seed which is Christ in which man was made being covered over and intomb'd so that man had little or no understanding of that in which he was made to lead and guide him but as that Nature was helped by administration which was suitable unto it so he coming in the likeness of sinful flesh and for sin condemning sin in the flesh broke through in the Nature Death and Hell and the Grave and the powers of the Prince of Darkness which lodged in the Nature and there had its hold by reason of transgression over that as to the particular of every man in which man was made and brought to light to the understanding of man the manifold wisdom of God that which had been hid from Ages and Generations past which had been covered over and buried and laid in the earth and the earthy over it as aforesaid And so ceased the thing of an outward administration as he the Seed which is Christ coming into the Nature unto which the outward was which was of the same Nature which kept the Seed under in which lodged the enemy who entered by reason of transgression to keep it from rising as in the particular of this and that man and as to any thing that came from without to get entrance through this Bar to that which lay under by reason of which man might come to see where he is I say ceased the thing of an outward Administration as he coming into the Nature passed through and rent it to pieces that is to say the Nature in which stood the Bar and the Administration which was to the Nature in which the Bar stood So that which at first which by reason of transgression came to be put under being brought through again the understanding and knowledge of man to lead and guide that which was a help to man in the state in which he stood came to be removed as was the Nature in the particular of him who took not upon him the Nature of Angels but the Seed of Abraham and by one offering for ever perfected those that are sanctified And now those things being come to an end as he as aforesaid came through all and brought life and immortality to light through the Gospel which is the power of God to salvation no stress is to be put upon things
in the life time of the late King Charles whose Chaplain he then professed himself to be when those called the Synod were sitting at Westminster and had consulted the Directory and Catechisme his words in a Printed Book of three Sermons preached by him at Dublin in Ireland out of the first of which these are taken are these Speaking from that Scripture Except your Righteousness exceed the Righteousness of the Scribes and Pharisees you shall in no case enter into the Kingdom of Heaven Matth. 5. 20. Which is the Text from which he preached and in particular of the Law of Moses in or according unto which stood the Righteousness of the Scribes and Pharisees which must be exceeded he saith When Christ brought life and immortality to light Evang. Righteous Page 3. through the Gospel and hath promised to us things greater than all our explicite desires bigger than the thoughts of our hearts then saith the Aposile (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then we draw near to God and by these we are enabled to do all that God requires and then he requires all that we can do more love and more obedience then he did of those who for want of these helps and these Revelations and these Promises which we have but they had not were but imperfect persons and could do but little more than humane Services Christ Page 4. hath taught us more and promised to us more than ever was in the World known or believed before him and by the strengths and confidence of these thrusts us forwards in a holy and wise Oconomy and plainly declares that we must serve him by the measures of a new love to do him honour by wise and material glorifications be united to God by a new Nature and made alive by a new Birth and fulfil all Righteousness to be humble and meek as Christ to be merciful as our Heavenly Father is to be pure as God is pure to be partaker of the Divine Nature to be wholly renewed in the frame and temper of our mind to become people of a new heart a direct new Creation new Principles and a new Being to do better then all the World before us ever did to love God more perfectly to despise the World more generously to contend for the Faith more earnestly for all this is but a proper and just consequent of the great promises which one Law-giver came to publish and effect for all the World of Believers and Disciples The matter which is here required is certainly very great for it is to be more righteous than the Scribes and Pharisees more holy than the Doctors of the Law than the Leaders of the Synagogues than the wise Princes of the Sanhedrim more righteous than some that were Prophets and High Priests than some that kept the Ordinances of the Law without blame men that lay in Sackcloth and fasted much and prayed more and made Religion Page 6. and the study of the Law the work of their lives This was very much but Christians must do more they did well and we must do better their Houses were Marble but our Houses must be gilded and fuller of glory but as the matter is very great so the necessity of it is the greatest in the World it must be so or it must be much worse unless it be thus we shall never see the glorious Face of God Here it concerns us to be wise and fearful for the matter is not the question of an Oaken Garland or a circle of Bayes and yellow Ribbond it is not a question of Money or Land Page 7. nor of the vainer rewards of popular noise and the undiscerning suffrages of the people who are contingent Judges of good and evil but it is the great stake of life eternal We cannot be Christians unless we be righteous by the new measures The righteousness of the Kingdom is now the only way to enter into it for the Sentence is fixed and the Judgment is decretory and the Judge infallible and the Decree irreversible for I say unto you said Christ Unless your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no wise enter the Kingdom I have put these things together as they lie in the Bishops own order and words that I might not seem by dis-joyning them to vary his sence whilst I repeat his words In what follows I shall be more short In speaking of the Scribes and Pharisees wherein the Righteousness did consist and wherein it fell short of the Evangelical Righteousness which he saith is required he saith It was a great innocence if they Page 15. did not rob the poor then they were righteous men but thought themselves not much concerned to acquire that godlike excellency a Philanthropy and love to all mankind Again in the conclusion of such his discriminations of them he saith Page 18. Page 19. This was the Righteousness of the Scribes and Pharisees and their Disciples the Jews which because our Saviour reproves not onely as imperfect then but as criminal now calling us unto a new Righteousness the Righteousness of God the Law of the Spirit of Life to the Kingdom of God and the proper Righteousness thereof It concerns in the next place to look to the measures of this And as for these measures he saith Ibid. As for this in my Text it is indeed our great measure but it is not a question of Good and Better but of Good and Evil Life and Death Salvation and Damnation for unless our Righteousness be Page 20. weighed by new weights we shall be found too light when God comes to weigh the actions of all the World and unless we be found more righteous than they we shall in no wise that is upon no other tearms in the World enter into the Kingdom of Heaven Now concerning this we shall do very much amiss if we take our measures by the manners and practises of the many who call themselves Christians for there are as Nazianzen expresses it the old and the new Pharisee I wish it were no worse among us and that all Christians were indeed righteous as they were it would not be just nothing but I am sure that to bid defiance to the Laws of Christ to laugh at Religion to make merriment at the debauchery and damnation of our Brother is a state Page 21. of evil worse than that of the Scribes and Pharisees And yet even among such men how impatient would they be and how unreasonable would they think you to be if you should tell them Then there is no present hopes or possibility that in this state they are in they can be saved But the World is too full of Christians whose Righteousness is very little and their iniquities very great And now adayes a Christian is a man that comes to Church on Sundayes and on the week following will do shameful things being according to the Jewish Proverbial
which the Antients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To live an Apostolick life that was the measure of Christians the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that desired to please God that is as Apostolius most admirably describes it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 69. Men who are curious of their very Eyes temperate in their Tongue and of a mortified Body and a humble Spirit pure in their intentions masters of their passions men who when they are injured return honorable words and when they are lessened in their estates increase in their charity when they are abused they yet are courteous and give entreaties when they are hated they pay love men that are dull in contentions and quick in loving kindness swift as the feet of Asahel and ready as the Chariots of Aminadabs True Christians are such as are crucified with Christ and dead unto all sin and finally place their whole love on God and for his sake on all mankind so that it was well said of Athanagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legat. pro Christianis No Christian is a wicked man unless his life be a continual lie unless he be false to God and his Religion For the Righteousness of the Gospel is in short nothing else but a Transcript of the life of Christ De Mathana Nahaliel de Nahaliel Bamoth said Rabbi Josuah Christ is the Image of God and every Christian is the Image of Christ whose example is imitable but it is the best and his Laws are the most perfect but the most easie and the promises by which he invites our greater services are most excellent but most true and the reward shall be hereafter but they shall abide for ever the threatnings of them that fall short of this Righteousness are most terrible but most certainly shall come to pass they shall never enter into the Kingdom of God that is their portion shall be shame and an eternal Prison a flood of Brimstone and cohabitation with Devils to eternal Ages And if this consideration will not prevail there is no place left for perswasion and there is no use of reason and the greatest hopes and greatest fears can be no Argument or Sanction of Laws and the greatest good in the World is not considerable and the greatest evil is not formidable but if they be there is no more to be said if you would have your portion with Christ you must be righteous by his measures and these are they that I have told you So I have done with this Doctor or Bishop unto whose words I suppose I need not to add seeing that in themselves they hold out what the People called Quakers hold forth as their Principles in as full and large expressions as need to be signified I shall quote one or two particulars more of Alexander Henderson's the great Scotish Minister out of the printed Passages of the Papers that passed between the late King Charles the First and him in reference to Government when the said King was at Newcastle having cast himself on the Scotish Army when he came from Oxford Also something out of the said Kings Papers and his Book to his Son the now King Charles the Second called ΕΙΚΟΠΒΑΣΙΛΙΚΗ And then I shall draw towards a conclusion Alexander Henderson in answer to the Kings first Paper dated at Newcastle Alex. Henders Paper 1. Page 6. May 29. 1646. and to that part of it which related to the Kings education settlement in that Religion which he professed the Kings Plea or Allegation on that foot saith I do not wonder nor think it any strange thing that Your Majesty hath not at first given place to a contrary impression I remember that the famous Johannes Picus Mirandula proveth by irrefragable reasons which no rational man will contradict That no man hath so much power over his own understanding as to make himself believe what he will or to think that to be true which his reason telleth him to be false much less is it possible for any man to have his reason commanded by his will 2. It is a true saying of the Schoolmen Voluntas imperat intellectui quoad exercitium non quoad specificationem Mine own will or the will of another may command me to think upon a matter but no will or command can constrain me to determine otherwise then my reason teacheth me Then no man ought to be persecuted for his Religion then no man can be forced into a Religion then no Religion ought to be forced then every one ought freely towards God to exercise his Religion The matters are plain I need not mannage the words any farther to prove this mater The King in his reply to Alexander Henderson's Answer to the Kings Kings Reply Page 17. first Paper saith My taste cannot be guided by another mans palate And as for your Romanorum Malleus his saying which was Grosted of Lincoln whom A. Henderson in his Answer aforesaid to the Kings first Paper calls Romanorum Malleus The Roman Maul or the Maul of the Page 8. Romans or Papists In these words It was a hard saying of Romanorum Malleus Grosted of Lincoln That Reformation was not to be expected Nisi in ore gladii cruentandi i. e unless in the mouth of a bloody Sword It is well you come off it with yet this I may say for it seems to imply as if you neither ought nor would justifie that bloody ungodly saying saith the King which words Yet I may say were adjoyned to the former which he speaks of Grosled as some qualification or further testimony of his viz. A. Henderson's dislike of that bloody Principle which the King takes notice of as aforesaid as that which was to be detested and which he detested and argued against as being his own case as he understood the matters managed against him in that War of which the pulling up of Episcopacy or Bishops Root and Branch and reforming of Religion according to the Word of God Page 20. was part of the Covenant And further the King tells him in the latter end of that his Reply He saith the King speaking of his Father King * King James in his Apology for the Oath of Allegiance page 46 47. saith But as I well allow of the Hierarchy of the Church for the distinction of Order for so I understand it so I utterly deny that there is any Earthly Monarch thereof whose word must be a Law and who cannot err in his Sentence by an infallibility of Spirit Because earthly Kingdoms must have earthly Monarchs it doth not follow that the Church must have a visible Monarch too for the World hath not one temporal Monarch Christ is his Churches Monarch and the Holy Ghost his Deputy The Kings of the Gentiles reign over them but ye shall not be so Luke 22. 25. Christ did not promise before his Ascention to leave Peter with them to direct and instruct them in all things but he promised