fidem sanctis vocibus pascimus spem erigimus fiduciam figimus c. Tertull Apol. All manner of persons within this Church of England that from henceforth they celebrate and keep the Lords Day commonly called Sunday and other Holy-days according to Gods holy will and pleasure and the Orders of the Church of England prescribed in that behalf that is in hearing of the Word of God read and taught in private and publick Prayers in acknowledging their offences to God and amendment of the same in reconciling themselves charitably to their neighbours where displeasure hath been in oftentimes receiving the Holy Communion of the body and blood of Christ in visiting of the poor and sick and using all good and sober Conversation Much to the same purpose is largely insisted on in the Homily of place and time of Prayer All persons saith the late Statute q Car. 2. 29. shall on every Lords Day apply themselves to the observation of the same by exercising themselves in the duties of Piety and true Religion publickly and privately and no Tradesman shall do or exercise any worldly labour c. Works of necessity and Charity only excepted r Cunctarum artium officia venerabili die solis quiescant l. 3. Cod. Tit. de Feriis Which Statute of the Kingdom seems to have taken its Rule of Moderation from our excellent Homilies Which do reprove those who ride Journeys buy and sell and make all days alike who profane such holy times by pride and other excesses Albeit the same Homily declares the Commandment of God doth not bind Christian people so straitly to observe the utter Ceremonies of the Sabbath Day as it was given to the Jews Å¿ Audimus apud Bohemos exoriri novum Judaeorum genus Sabbatarios appellant qui tantâ superstitione servant sabbatum ut si quid eo die inciderit in câ—â—lum nolint eximere Erasm de amab Concord as touching forbearing of work and labour in time of necessity and so the Injunctions of King Edw. 6. and Queen Eliz. § 20. conclude Notwithstanding all Parsons Vicars and Curates shall teach and declare unto their Parishioners that they may with a safe and quiet Conscience after Common-Prayer in time of Harvest labour upon the Holy and Festival Days and save that thing which God hath sent So by King Edw. 6. it was ordered that the Lords of the Council should upon every Sunday attend the publick affairs of the Realm The Church also and the Laws of the Kingdom have taken the same wise care to set such Holy-Dayes in every term t Taceat apparitio advocatio delitescat nihil â—odem die sibi vendicat scena theatralis l. 3. Cod. Tit. de feriis V. Act for abrogation of Holy-dayes 1536. R. Hen 8. V. R. H. 8. Injunctions Hist of Reform Collection of Records l. 3. p. 161. Legum conditores festos instituerunt dies ut ad hilaritatem homines publicè cogerentur tanquam necessarium laboribus temperamentum Sen. de Tranquill. c. 15. that beside the ordinary Vacations there may be some days of respite from secular businesses and contests of Law for the exercises of Peace Charity and Devotion So careful have our Laws in Church and Kingdom been to avoid profaneness on one hand and on the other hand all sorts of superstition that is either Heathenish or Jewish usages as such For as the Homily of Prayer earnestly blames them who abuse holy times and places with intolerable superstitions as hath been in use in the Church of Rome so on the other hand it doth not countenance those opinions which tend to establish among us such observances as were peculiar to the Jews After the recital of the fourth Commandment in the Decalogue our Church prays That our hearts be inclin'd to keep that Law therein rightly acknowledging a moral equity that Christians should observe such a proportion of time as hath been the practice of the Church in which time all impediments to sacred and religious duties publick or private are to be avoided according to the equity of the Divine Law and the Precept of Gods Church The Moderation of our Church in its judgment of the Lords Day Bishop Bramhall hath observed from the Homily of the Church as concurrent with his own judgment u Discourse of the Sabbath or Lords Day p. 932. 1. That the Homily denieth not the Lords Day the name of Sabbath That it finds no Law of the Sabbath Gen. 23. That the Homily finds no seventh Day Sabbath before Moses his time The Homily gives no power to the fourth Commandement as it was given to the Jews to oblige Christians but only as it was and so far as it was a Law of nature The Homily makes the first day of the week to signify the Lords Day The Homily makes the end of changing the Weekly Festival of the Church to have been in honour of Christs Resurrection The Homily derives the Lords Day down from the Ascension of Christ immediately But the Homily doth express that p. 916. the fourth Commandment doth not bind Christians over-streightly Not to the external Ceremonies of the Sabbath not to the rigorous part of it to forbear all work As to the question By what authority this change was made I find no cause to doubt saith the Bishop but that it was made by the authority of Christ that is by divine authority 'T is true we find no express precept recorded in Holy Scripture for the setting a-part the first day of the Week for the service of God Neither is it necessary that there should be an express Precept for it founded in Holy Scripture to prove it to be a divine right The perpetual and universal practice of the Catholick Church including all the Apostles themselves is a sufficient proof of the divine right of it that at least it was an Apostolical Institution and Ordinance not temporary but perpetual § 12. With the Festivals it may not be improper to join the notice of the Moderation of our Church in reference to her Musick and Psalmody wherein the Constitution of our Church sheweth us the true temper of Religion which as it is the most serious so it is the most pleasant of all performances and is most suited to the nature temper and condition of man in which joy and sorrow have a very interchangeable interest therefore S. James saith Is any afflicted let him pray is any merry let him sing Psalms Jam. 3. 13. Accordingly in our Church Prayer and praise fill up the measures of Divine Worship and can there be any performance more pleasant than to join with and imitate the Heavenly Host in the high praises of God Neither doth our Church judge it enough for us to make melody in our hearts to the Lord but doth require us to serve God also with our x Omnes affectus spiritûs nostri pro sua diversitate habent proprios modos in voce cantu quorum occultâ
measures namely leave to determine their particular actions according to the general Rule of Holy Scriptures and sometimes of Prudence where other Laws are not given to determine their Liberty And indeed this Article of the sufficiency of the Scriptures and the use of them as a Rule is the very dividing point at which those of the Separation on either hand leave our Church and her Moderation at once For those who are ready on one hand to receive all Traditions which the Church of Rome can offer with affection and reverence equal to the written word of God so that as it is in our Homily c Homily of good works 3 d. Part. The Laws of Rome as they said were to be received of all men as the four Evangelists No Moderation can contain the extravagancies such belief leads them to On the other hand to accept of no appointment for outward order and government in the Church or Kingdom but what is set out in the express word of God for the direction of every particular action under pretence of defending Christian Liberty is verily so gross and unreasonable a Pharisaical confining it that this principle is the first Sanctuary of ignorance and disobedience in most of our Separatists who under an immoderate pretence to Religion and the honour of Scriptures really offer great abuse and disservice to both as it is a real abuse to a person though of honour to give him Titles which do not belong to him so it is an occasion to Atheists and prophane persons captiously to detract from the true perfection of Holy Writings when they find attributed to them such Titles as are false and imaginary We must take heed saith the judicious Hooker d Eccles Pol. l. 3. §. 8. lest in attributing to Scripture more than it can have the incredibility of that do cause even those things which it hath most abundantly to be less reverently esteemed On this foundation of our Churches Moderation in what she judgeth concerning the perfection of Holy Scripture both the Protestant and the Christian Religion is established For as Bishop Sanderson saith e Pref. to his Sermons The main Article of the Protestant Religion is The Holy Scriptures are a perfect Rule of Faith and manners so the very mystery of Puritanism is That no man may with a safe Conscience do any thing for which there may not be produced either command or example in Scripture § 3. We are to note the Moderation of the Church in her judgment of the letter and sense of Holy Scripture and in the use of such consequences as are duly drawn from thence Whereas the Romanists 1. look on the letter of Holy Scripture but as so many dead and unsensed Characters f Richworth's Dialogues J. S. Sure-footing of variable and uncertain signification g Niâ— Cusâ—nus Card. Ep. 7. ad â—â—hem 2. They make the sense of Scripture entirely depend on the Authority of their Church h V. Concil Trid. Sess 4. Decret de usu S. Scr. 3. They presume the Church of Rome only can make authentick all the Books of Holy Scripture i Nullum Capitulum nullusque liber Canonicus habetur absque illius authoritate Greg. 7. Dict. 16. in Concil Rom. and by her sole Authority is to determine which are to be Canonical 4. They will not allow the clear consequences of Scripture to prove any matter of doctrine k V. Discourse upon a Conference Apr. 3. 1676. In these as in many other instances our Sectaries generally agree with the Romanists 1. They also make the Holy Scripture a dead Letter without their interpretation 2. In making the sense which they vouch to be the Word of God 3. Such Scriptures as seem to serve their turn they allow others they reject 4. The clear consequences from Holy Scriptures against them they cast by as only the results of carnal reason Between these two opposers of Holy Scripture at present there appears this difference instead of an external infallible Interpreter on one side the other sets up the witness of their own private spirit for an infallible interpreter also When time serves They that make the difference can compromise it Amidst these extremes observe we the Wisdom and Moderation of the Church of England 1. It gives all due honour to the Letter of Holy Writ referring her self and her Sons chiefly to the Originals l V. B. of Homilies passim Caeterùm in lectione D. Scripturarum si quae occurrerint ambigua vel obscura in V. Test earum interpretatio ex fonte Hebraicae veritatis petatur in N. autem Graeci codices consulantur Reform Leg. Eccles de fide Cathol c. 12. using all care in keeping the Letter of Holy Scripture and preserving the Originals and setting them forth correctly and translating them as faithfully as may be 2. The sense of Scripture our Church accounteth chiefly as Scripture viz. The Word of God therein The mind of God being thought by our Church to consist not in words but in sense For is the Kingdom of God words and syllables m Translators of the Bible Pres 3. The clear consequences in Scripture are in our Church accounted a good proof in matters of doubtful Doctrine Whatsoever is not read therein nor proved thereby is not to be required saith our sixth Article Wherefore Mr Chillingworth n Chillingworth 's Pref. § 28. did not without reason thus declare I profess sincerely I believe all those Books of Scripture which the Church of England accounts Canonical to be the infallible word of God I believe all things evidently contained in them or even probably deducible from them o Simpliciter necessaria Rex appellat quae vel expressè Verbum Dei praecipit vel ex verbo Dei necessaria Consequentiâ vetus Ecclesia elicuit Rex Jacobus ad Card. Perr § 4. In our Church no one Version nor more are made equal much less superiour to the original Nothing is declared authentick but what is judged truly and originally so Although the Church of Rome hath declared the vulgar Translation to be only the authentick Scripture p Conc. Trid. Sess 4. Decr. 2. according to which all points in Question are to be decided and though the same in our Church hath been convinced by sundry learned men of some imperfections yet wherein it is most faithfully performed the innovations of Popery even from thence may be sufficiently manifested Other ancient Versions and Translations which have been of Holy Scripture our Church is so far from rejecting or undervaluing that it hath made great use of them and doth constantly acknowledge their usefulness and doth esteem them according to their antiquity and the approbation they have had in the Church of God Yea in the worst of our late times when the true Church of England was most of all accused of Popery and opposition to the Scriptures then were sundry learned and religious Sons of the Church diligently
principal motives why we rejected the Papacy was the constant Tradition of the Vniversal Church § 5. Concerning our Churches own Testimony Her Modesty and Moderation hath been always exemplary so far from assuming the Title of Catholick to her self only as St Austin tells us the Arians did and since them the Romanists c S. Aug. Ep. 48. ad Vincen. That she hath counted it a sufficient honour to be an humble and nevertheless for that eminent Member of the Universal Church and with her a Witness and Keeper of Holy Writ and though she vindicates to her self an authority to interpret the Holy Scripture within the bounds of her own Discipline for the edification of her own Family in Truth and Love and also asserts to her self an Authority in Controversies of Faith Article 20. namely for the avoiding diversities of opinions and for the establishing consent touching true Religion yet I cannot well omit to observe the wise modesty of our Church in her asserting her own authority in Controversies of Faith which expression I may have leave to illustrate from such another instance of Wisdom and Moderation in the recognition required to be made of the Kings Supremacy in our subscription according to the 36. Canon and in our Prayers wherein we acknowledge Him Supreme Governour of this Realm in all Causes and over all Persons It is not said over all Causes as over all persons forasmuch as in some Causes Christian Kings do not deny some spiritual power of Gods Church distinct from its temporal Authority which yet refers to the King as their Supreme Keeper Moderator and Governour Even so the Church declares her Authority in Controversies of Faith not that the Church of England or any other Church no not the Universal Church hath power to make any thing which is in controversy matter of Faith which God hath not so made The Church owns that she hath no power against the truth but for the truth Neither may it expound one place of Scripture that it be repugnant to another Article 20. But she hath power to declare her own sense in the Controversy and that I may express my own meaning in better words than my own d Pref. of Bishop Sparrow's Collection of Eccl. Records c. To determine which part shall be received and profest for truth by her own Members and that too under Ecclesiastical penalty and censure which they accordingly are bound to submit to not as an infallible verity but as a probable truth and rest in her determination till it be made plain by as great authority that this her determination is an error or if they shall think it so by the weight of such reasons as are privately suggested to them yet are they still obliged to silence and peace where the decision of a particular Church is not against the Doctrine of the Vniversal Not to profess in this case against the Churches determination because the professing of such a controverted truth is not necessary but the preservation of the peace and unity of the Church is is not to assert infallibility in the Church but authority Wherefore Mr Chilingworth e Chilingw Pres §. 28. had very just reason to declare Whatsoever hath been held necessary to salvation either by the Catholick Church of all Ages or by the consent of Fathers measured by Vincentius Lirinensis his Rule or is held necessary either by the Catholick Church of this Age or by the consent of Protestants or even by the Church of England That against the Socinians and all others whatsoever I do verily believe and embrace Whereas the Pope and Church of Rome do challenge to themselves an authority supreme over all Causes and Persons by their Infallibility by which they exclude all others from their peace and themselves from emendation Neither are their followers much in the way thereunto by what Card. Bellarmine doth assert of this supreme Authority If the Pope saith he f C. Bellarm de Pontif. Ro. l. 4. c. 5. should err in commanding any Vices or forbidding any Vertues The Church is bound to believe those Vices are good and those Vertues are evil unless it would sin against Conscience g In bono sensu dedit Christus Petro potestatem saciendi de peccato non peccatum de non peccato peccatum c. Bell. c. 31. in Barklaium However in his Recognitions h Locuti sumus de actibus dubiis viâ—tâ—tum aut vitiorum Recogn operum c. B. p. 19. he minceth the matter in a distinction of doubtful and manifest Vices and Vertues O Blessed Guides of Souls How did the Illustrious Cardinal miss being Canoniz'd for that glorious Sentence and to help him for a Miracle to qualify him for an Apotheosis why did not some cry out of it So many words so many Miracles Thus many of the Romanists make the Pope such a Monarch in the Church as Mr Hobbs doth his Prince in the State i Hobbesius de Cive c. 7. art 26. c. 12. art 1. The interpretation of Holy Scripture the right of determining all Controversies to fix the rules of good and evil just and unjust honest and dishonest doth depend on his authority in the power of whom is the chief Government But this Doctrine is as bad Philosophy as that of the Cardinals is Divinity Among these excesses let us not forget the Moderation of our Church which holds she may revise what hath slipt from her wherefore in her 19. Article she declares As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred a charge agreeable to the Moderation of our Church considering what might have been further said which by the same proportions of reason she supposeth true of her self and of all others viz. That they are fallible and may erre § 6. Of the use of Reason with Reference to divine matters there may be elsewhere occasions in this Treatise to discourse * Ch. 6. §. 9 10. Yet here it is to be observed our Church doth not make its own reason a rule of Faith nor the sole Interpreter of Scripture much less the reason of private men yet because mankind hath no reasonable expectation of Miracles especially when ordinary means are sufficient and abounding and because the Holy Spirit of God in the testimony of his Church hath all along certainly conveyed to us the sense of many places beside That what is most needful to be heeded is very plain our Church doth allow and suppose rational mens perceiveing the sense of Scripture by the due use of their understanding which practice must also necessarily engage such to a high regard of what was anciently received in the Catholick Church For as nothing is held among us more agreeable to reason than our Religion so in expounding our Religion and in interpreting Scripture our Church makes use of the best and the truest reasons as is manifest in what she declares and enjoins and
know it to be such are in a hopeful and ready way to be reduced Lastly If the dissenter from the Church err not but the Church doth manifestly enjoin unjust conditions of its Communion whoever they are who from the word of God Catholickly interpreted and the use of their own reasons come into the profession of the true Faith and Christian Doctrine If they are divided from that part of the Church which is unjust in its conditions of union they themselves not being the cause of the Division they in very deed notwithstanding are united mean while to the Church Catholick I conclude this Chapter with that in the Answer to the Bishop of Condom Part. 6. p. ◠Error as Vice is for the most part in extreams we owe respect teachableness and submission unto all them whom God sets over us to instruct us this is not contested But this is no reason to change this submission into voluntary blindness which is rather a Spirit of servitude CHAP. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths § 1. IN treating of the Moderation of our Church in what relates to the Divine Worship I first speak of Prayer because the matter of the Sacraments is handled by it self Ch. 10. In our publick Prayers our Churches Moderation is apparent in that it never intended to intermingle matters of doubtful Controversy but hath sufficiently provided for the simplicity of the plainest and the devotion of the most intelligent Thus our Bishops according to great Moderation also justified our Church in their debate with the Presbyterian Brethren The Church hath been careful to put nothing into the Liturgy but what is either evidently the word of God or what hath been generally received in the Catholick Church neither of which can be called private opinion and if the contrary can be proved we wish it out of the Liturgy Yet because as Bishop Taylor saith they could not Prophesie they put in some things which since have been called into question a Exorti sunt in Angliâ morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis abroganda c. Ludo. Capellus de Liturg. by persons whose interest was highly concerned to find fault with something b Quaedam sunt quae rapi possunt ab inquietis in materiam contentionis Bucer de Liturgiâ Anglic. § 2. Our Prayers are framed both according to a grave modest and serious manner every one of them being moderately short and all together not immoderately long and so more accommodate to render Devotion more earnest and intent and properly intermitted by other parts of Divine Service that by a moderate variety the Devotions of Christians may be both entertained and advantaged And to stir up Devotion in Christian people they bear in our Church a moderate part in the publick Prayers and Praises for as Mr Baxter well notes c Christian Direct p. 856. It was the decay of zeal in the people that first shut out the Responses The use of the tongue keepeth awake the mind and stirreth up Gods Graces in his Servants and so much doth the edification of the people give measure to the appointments of our Church that the parts of Divine Service are to be used in the accustomed place of the Church Chappel or Chancel Or in such place as the Bishop of the Diocess or Ecclesiastical Canon 14 Ordinary of the place shall think meet for the largeness or straitness of the same so as the people may most be edifyed § 3. The Moderation of the Church is always to be admired That in the heat of Reformation when the Essays were first had for the refining our Liturgy from Romish corruption and innovation our Church was not so transported with zeal but that it retained what was pious and profitable among the Prayers in use And whereas generally oppositions are most fierce at first and in process of time they become moderate the excellent temper of our Church was such it was most moderate at first which wisdom and mercy of God in tempering the Spirits of the first Reformers can never be enough taken notice of Wherefore the use of some Collects and passages in our Liturgy which before were had in the Romish Communion is so far from being a real argument against our Church that it is a proper proof of our Churches just Reformation that it maintained its freedom from prejudice and passion in the midst of its zeal If some parts of the Prayers themselves and Liturgy have been drawn into matter of debate it is no more than what all words and writings are liable to when they meet with those who are concern'd to be displeas'd But the exceptions against them being such that I speak my Conscience in what I know the most probable means to reconcile any to a just apprehension of our Liturgy and to confirm them in the same is well to consider the feeble weakness of the exceptions which are used against it Which King James noted long since How mighty and vehement informations against the Common Prayer were supported with weak and slender proofs But saith the King d King James's Proclamation for Uniformity 1603. we were nice or rather jealous that the publick Form thereof should be free not only from blame but from suspicion so as neither the common adversary should take advantage nor the troublesome at home cavil between which two sorts of Adversaries the Moderation of the Church hath always been tryed So that all these things considered Archbishop Cranmer e Archbishop Cranmer's Letter had very good reason to declare that he with some others he should chuse would by Gods Grace take upon him to defend not only the Common-Prayers
made between a Preaching and a non-Preaching Minister a Canon 46 67. Preface to the Homilies who though he be not so profoundly learned as others of which learned sort blessed be God we have some good abundance yet if he be blameless in his Life and faithful in his Office and observant of the appointments of the Church by the grace of God there are so many helps ready provided by the wisdom of the Church among us That a not-Preaching Minister may perform a Ministerial Office both for the necessary edification of the people and the just satisfaction of the Church more than many Preaching Ministers of whose discretion and wise order the Church cannot be so well secured Hear we Archbishop Whitgift b Answer to the Admon 1572. I am fully perswaded That he cometh nearer the mind of the Apostle who orderly preacheth once a Month than some who are back-biters at other Mens Tables and run up and down seldom or never studying though they preach twice a day For though no Church doth more promote and encourage the proficiency of her Sons in all useful literature yet the Church thinks it not reason to reject the Ministry of a not-preaching Minister otherwise reasonably qualified Can. 34. where it is necessary especially when as the Church declares the Sacraments are effectually administred by them that have not the gift of Preaching Artic. 26. The care of the Church is also to be taken notice of in requiring those who are beneficed to procure at least a Sermon to the people once a Month c Can. 46 47. And especially there being wholsome Homilies for the other Days the Church hath done her part in providing for the spiritual sustenance of her Children both for their necessity and entertainment and those who can Preach as Blessed be God there are many think it their duty to do the same frequently and constantly § 9. The order of the Church is also That none neglect their own Parish Church and with great reason to avoid unspeakable confusion Yet even in d Stat. 1. R. Eliz. c. 2. 32 Eliz c. 1. Q. Elizabeth's Injunctions 1559. § 33. the Precept is exprest with this indulgence Except it be by the occasion of some extraordinary Sermon in some Parish of the same Town and in the Articles for enquiry in the first Year of her Reign one was Whether you know any that in contempt of their own Parish Church do resort to any other Church So in the Homily e The Homily of the right use of the Church 't is said That to the said House or Temple of God at all times by common order appointed are all people that be Godly indeed bound with all diligence to resort unless by sickness or other most urgent causes they be letted therefrom So willing was always our Church and the Constitution of the Kingdom to allow all reasonable Liberty provided it might not be abused No Man saith the Bishop of London-Derry in his Vindication was ever punisht for instructing his own Family but it may be for holding unlawful Conventicles or for instructing them in Seditious Schismatical or Heretical Principles Nor for going to the next Parish to hear a Sermon thousands did it daily and never suffered for it But it may be for neglecting or deserting his Parish Church f Quisque in suâ Parochiâ sacris coetibus adâ—â— ibi Christi Ceremoniis vacet Sacramentaque omnia percipiat ut qui haec sacere â—â—â—ligal Excommunicetur Eucer de Eccs Angl. Censura c. 3. and gadding up and down after Non-Conformists and strange unknown Forms of serving God § 10. Because as Bucer observed too many did not in the reading or reciting the Divine Service use that devout reverent and intelligible manner as was fit The special care of the Church hath always been very great of this as appears from the admonition to all Ministers Ecclesiastical in the beginning of the second Part of the Homilies and in Queen Elizabeth's Injunctions 1559. and in the several Articles for enquiry by all which all care is taken g Vi. Librum quorundam Canonum 1571. That all Ministers and Readers of publick Prayers Chapters and Homilies shall be charged to read leisurely plainly and distinctly h 39 Article 35. and the Rubrick requires the Minister to read the Lessons standing and turning himself so as he may best be heard of all such as are present Which Precepts contain as much as the general Missal i Liquet omnino requiri ut Ministri Ecclesiarum has preces Psalmos conciones recitent summâ gravitate religione disertè quoque perspicué Bucer de Ordin Eccl. Anglic. c. 1. Canatur legatur drticulatim explanatè reverendo gestu ad aedificationem orantis interea laici Wicelii Meth. concor c. 17. Rubricks which require the Priest to read neither too precipitantly fast nor too morosely slow with a voice mean and grave fit to excite Devotion and which is accommodate to the Hearers But whereas in the Mass the Romanists are enjoin'd a secret and private whispering In our Church it is otherwise Ordered for the common benefit which Order our Homily of the Common-Prayer and Sacraments defends from divers testimonies of Scriptures and Doctors and the Constitution of Justinian k Justin Novel Constit 23. who lived 527 Years after Christ which is this We Command that all Bishops and Priests do celebrate the Holy Oblation and the Prayers in Holy Baptism not speaking low but with a clear or loud voice which may be heard of the people that thereby the minds of the hearers may be stirred up with great Devotion in uttering the Prayers of the Lord God for so that Holy Apostle teacheth in his first Epistle to the Corinthians c. 14. Therefore for these causes it is convenient that among other Prayers those things also which are spoken in the holy Oblation be uttered and spoken of the most religious Priests unto our Lord Jesus Christ our God with the Holy Ghost with a loud voice Which is as our Homily takes notice a plain Decree of Justinian for Praying and Administring of Sacraments in a known tongue contrary to the opinion of them that would have ignorance make devotion To this head of right reading the Divine Service belongs the Order of our Church to use the Divine Service in publick as Order hath prescribed l Non transcuâ—â—â—ndo 〈◊〉 Syncopando Syn. Ling. 14 4. Can. 14. not chopping and changing adding and plucking away m Second Part of the Homily for Whit-sunday as the Homily speaks of the Romanists intermingling their own Traditions Yet though the Church doth not allow her Clergy to mangle her Offices yet where need is remissions are allow'd as in the Office of private Baptism Communion of the sick and the like And if any Liberties left to the prudence and discretion of the Ministers be a proper instance of the Moderation of the Church many might be
though it be a significant Ceremony and of no other use yet as it is a compliance with the practice of all ancient Churches so it is very innocent in it self and being one and alone is in no regard troublesome I said she hath only one Ceremony of her own appointment For the Ring in Marriage is the symbol of a civil and religious contract It is a pledge and custom of the Nation not of the Religion And other circumstances of her worship are but determinations of time and place and manner of a duty They serve for other purposes beside signification for order and decency for which there is an Apostolical Precept and a natural reason and an evident necessity or a great convenience n Ductor Dub. l. â— c. 4. R. 20. Neither is any Ceremony used in our Church by any beside the Minister § 2. The constant Moderation of the Church from the beginning of the Reformation o Instit of a Christian man p. 46. hath always faithfully declared its Rites and particular Forms of Worship to be such things as are in their own nature indifferent and mutable that they might be limited or revoked Every particular national Church hath authority to ordain change and abolish Ceremonies Article of Religion 34. It may be lawful for just causes to alter change or mitigate or recede from Ecclesiastical Decrees saith the Homily of Fasting Much more to the same purpose The Church declares in the 20 Article and in the Preface of the Ceremonies and in the Homilies especially in the beginning of the last Preface added to the Common Prayer-Book 1662. It hath been the wisdom of the Church of England ever since her first compiling of her publick Liturgy to keep the mean between the two extremes of too much stiffness in refusing and too much easiness in admitting variation from it In the same Preface it is added In which review we have endeavoured to observe the like Moderation as we find to have been used in like Cases in former times As this is an unquestionable proof of the Churches Moderation So give me leave to make it a good instance also thereof in that on the other hand she doth wisely avoid the other extreme of variableness being not given to change but upon good reason thereunto moving because of the many inconveniencies that ensue upon frequent unadvised mutations So often as any private persons willingly and purposely recede from the appointments of the Church the 34th Article provides for their open rebuke Neither are we ignorant saith King James in his Proclamation for Uniformity of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation and how necessary it is to use constancy in the upholding of the publick determinations of States for that such is the unquietness and unstedfastness of some dispositions affecting every year new forms of things as if they should be followed in their inconstancy would make all actions of States ridiculous and contemptible And if authority should upon all wrong apprehensions of parties make new usages nothing in the outward worship of God would continue no not the very Sacraments p Illud autem penituâ— infixum esse oportet nec tutum esse nec ad sovendam concordiam utile temerè desciscere ab iis quae Majorum autoritate tradita sunt quaeque longo saeculorum usu consensuque confirmata nec quicquam omnino novandum est nisi hue aut cogat necessitas aut insignls inviâ—et utilitas Erasmus de amabili Eccl Concordiâ § 3. The Moderation of the Church further appears in that our Rites are no where made any part of Religion or Worship but only used in subserviency to Religion and without them the Religion and worship of God is acknowledged entire This is manifest from what hath been declared before of their indifferent and mutable nature And to prevent all just occasion of exception the Church of England doth publickly declare that her Constitutions concerning indifferent things are made without any opinion of worship by them or absolute necessity of them q Theatricum Ceremoniarum apparatum nimis rigidè magnificè exaggerant Ceremoniarum Magistri exactores quasi sine illis nec veritas nec dignitas nec efficaci a Sacramentorum consistat Chemnitii Examen Can. 13. Sess 7. Conc. Trid. King Edw. 6. Injunctions 1547. yea all are admonisht to consider that God is not appeased by them much less is his grace by them merited or satisfaction made for sins In the 2d year of King Edw. 6. In the Articles of Archbishop Cranmer it is enquired whether the Ministers have declared unto the people the true use of Ceremonies That they be no workers of Salvation but only outward signs and tokens not mystical but of clear signification not Sacramental but naturally and properly fit to put us in remembrance of things of higher perfection Then it was also declared That the Ceremonies are not superstitiously to be abused as thereby to drive away Devils c. or by putting trust and confidence for health and salvation in the same r See Bishop Gauden before Bishop Brownrigs Sermons of the Cerem in our Church Thus our Church is God be thanked far from any such impious Tyranny and Vsurpation over mens Consciences which the Pharisees of old did and the Church of Rome at this day doth exercise equalling if not preferring her Constitutions to the Laws of God having declared her self by solemn protestation enough to satisfie any ingenuous impartial judgment That by requiring obedience to these Ceremonial Constitutions she hath no other purpose than to reduce all her Children to an orderly Conformity in the outward worship of God so far is the Church from seeking to draw any opinion either of divine necessity upon the Constitution or of effectual holiness upon the Ceremony Å¿ Biâ—hop Sandersons judgment in one View p. 99. V. Bishop Morton Ep. to the Non-Conf § 4. So great is the Moderation of our Church that lest any should lose the benefit of her Communion or continue uneasy in their own scruples she hath condescended to expound such Injunctions as could be foreseen to have any objection t Super his aliqua moderatio adhibenda est pro Conscientiarum sedatione etiam multitudini errantium piè condescendendo aliqua declaratio facienda Petr. de Aliaco de reform Eccl. Fascic R. Expet In the end of the Office for the Holy Communion lest Kneeling should by any persons either through ignorance or malice be misconstrued and depraved It is declared that thereby no Adoration is intended or to be done c. as there may be seen more at large To the same purpose is the 5. Rubrick after the Holy Communion To take away all occasion of dissention or superstition In the 30th Canon the lawful use of the Cross in Baptism is copiously and excellently explained u See second Rubrick after publick Baptism
although in matter of their acknowledged liberty that 't is pity their observance is not better placed Even the Quakers themselves in what they in abuse of the Laws call Marriages use Ceremonies of joining hands and standing while they also declare their consent mutually in a Form and in many other practises of opposition as meeting for what they call Marriage in the Afternoon burying their people in a cross manner they are constant and as formal where they are Antipodes to Authority as any Romanists can be in his Crosses and Incensings So that if superstition l Sensi enim dolens gemens multas infir morum perturbationes fieri per quorundam fratrum contentiosam obstinationem superstitiosam timiditatem S. Aug. Ep. 118. be going beyond measures we may conclude that none are so superstitious as those on either hand who oppose the Moderation of our Church And really it is a very great justification of the Moderation of our Church That our present Anti-Ceremonial Dissenters though they have wanted no endeavours to the utmost of their wits and powers hitherto have been able to make no other exceptions against our Church and what is therein constituted than what have been answered already very often and very fully to the conviction of the most learned and the more ingenuous amongst themselves § 6. But so far is the Church of England from multiplying Ceremonies that we know there are many innocent usages m See Sprint's Necess of Conform p. 85. to 101. which have been in the Primitive Church in sundry places and at divers times which our Church of England never went about to introduce either by practice or command as the holy Kiss the use of the Veil the threefold immersion or use of the white garment in Baptism and many others which since our Church passeth by their use we do not mention which sheweth that Order and Edification gives bounds as is meet to the number and use of Ceremonies in our Church which stops that objection in its career Who shall determine their convenient number n Interest of England p. 89. The Church hath received just rules and our Church hath observed the same with just Moderation And hereunto may be added that as our Church hath not rejected all Rites and usages meerly because they were in use in the Roman Church no more than the Reformation of Hezekiah or Josiah rejected all things received or imitated in the corrupt worship of the Ten Tribes So many practices which had pious and useful beginnings in the Church of Rome and afterward were grievously corrupted have not been admitted in our Church partly because she hath not been forward to multiply ritual observances partly that such occasions of corruption may not be invited when by experience it hath been seen how easily there hath come excess Among what had useful beginnings cannot be number'd the old wayes of superstitious purgations by Fire and Water Ordeals and Combates c. which are all abolisht among us o V. Ridley's View c. l. 1. c. 5. §. 5. Reform leg Eccl. de purg c. 21 § 7. Concerning the Ceremonies appointed in our Church it must further be taken notice That the obligation to them is very mild for though the intent of the Church is doubtless to bind all to the preservation of regular order yet as the Institution of a Christian Man hath it p P. 47. Forasmuch as such things be of themselves mean and indifferent men may upon causes reasonable well omit the same so that it be not in case of contempt or scandal p V. Whitgift Answ to Admon p. 29. V. Bishop Sanderson's judgment c. p. 19. And of the Church we have no reason to complain for securing its own Orders against contempt and for providing against scandal to those of her Communion especially since her Rites themselves are such as might deserve every where to be observed But how far particular persons have to do to moderate yet further the great Moderation of the Church we leave it to all sober Consciences and to our Superiours to judge who also must judge of the true interest of the Church how far popular exception ought to influence any change Uniformity certainly is so excellent that the certain purchase of it would be worth somewhat but the truth is our Governours have to do with those that are so unresolved of what they would have that this makes their most cautious deliberation necessary q Bishop Bramhal to M. Militier For as a learned Prelate observes It is a rule in prudence not to remove an ill custom when it is well setled unless it bring great prejudices and then it is better to give one account why we have taken it away than to be always making excuses why we do it not Needless alteration doth diminish the venerable esteem of Religion and lessen the credit of antient truths Break Ice in one place and it will crack in more § 8. It may be as proper in this place as any where to annex the notice of our Churches Moderation in its appointments of Vestments r Canon 24. 25. 58. 74. for Holy Ministrations as being herein neither undecently deficient nor immoderately extravagant The Vestments in use by order among us being very few and those very modest and useful for Ornament distinction and commonefaction free from all superstition and shew of luxury of the same kind of those in use in the Reformed Churches ſ D. D. Durel of Reform Ch. Sect. 2. §. 21 22. Neither are they in the Church of England Consecrated by any solemn Benediction nor to any supernatural effects t Hooker Eccl. Pol. l. 5. §. 29. As we think not our selves the holier because we use them so neither should others think us therefore unholy In the Injunctions of Queen Elizabeth 1559. § 30. u Canon 74. 1603. Etiam Episcoporum famuli in omni vestis genere se modestè compositè ornabunt V. Libr. quorundam Canonum 1571. Her Majesty being desirous to have the Prelacy and Clergy of this Realm to be had as well in outward reverence as otherwise regarded for the worthiness of their Ministry that they may receive the honour and estimation due to the special Messengers of God willeth and commandeth them to wear such habits c. Not thereby meaning as 't is added to attribute any special holiness or worthiness to the said Garments but as St Paul saith Let all things be done decently Wherefore in the third Part of the Homily of Idolatry Our Church excepts against that costly and manifold furniture of Vestments in the Church of Rome as fetcht from the Jewish usage Hoopers ingenuous acknowledgment of his error about Vestments see in Dr Durel x Vindiciae S. Eccl. Angl. l. 16. p. 140. a MS. Letter § 9. The Benedictions of our Church are performed with great piety and wisdom Notwithstanding the contempt which many entertain the
same with hath been much encreased by the extravagant practices of the Church of Rome in their Benedictions 1. To make way for their Exorcisms antecedent to their Benedictions they seem to suppose worse of Gods Creation than they need as if the Devil had such interest and possession in the salt and water and what else they commonly exorcise Sometimes they are as prodigal of their Blessings as at other times of their Curses imprinting thereby a servile and superstitious dread upon the minds of men whereby they suck no small advantage 2. By their multitude of Ceremonies they seem unavoidably to confound the People and divert their minds from the true author and cause of blessing How many Crossings and sprinklings with Holy-Water Incensings Exorcisms variety of actions of the Bishops and Priests frequent shifting of Vestments many utensils and materials do they make requisite Whereas the Church of England doth in a modest and solemn manner make use of that Commission it hath to dispense by its Ministers the Divine Blessing in the name of God because the less is blessed of the greater Heb. 7. 7. Being 1. Very careful to make her people plainly sensible from whom the Benediction by Prayer doth proceed 2. Our Church doth carefully declare the Divine Promises as they are made that the people may take more effectual care to be duly qualifyed for the Divine Blessing 3. Our Church doth not hold any Mediator for the Divine Blessing but what God hath appointed neither Saint nor Angel but only Jesus Christ our Lord. 4. Our Church doth rightly suppose its Ministers have authority given them to declare and pronounce the Divine Promises of blessing with the conditions of receiving the same and that they have a special Commission given them to pray for Gods people and bless them as the Priests under the Law had Commission to bless the people in the name of God Numbers 6. 22. Deut. 10. 8. 1 Chron. 23. 13. Which practice had nothing Ceremonial in it and peculiar to the Law Wherefore Christ put his hands upon the little Children and blessed them S. Mat. 19. 13. and Commanded his Apostles and Ministers to bless his people S. Mat. 10. 13. S. Luke 10. 5. and without all contradiction the less is blessed of the greater Heb. 7. 7. Wherefore for the dignity of the Episcopal Office the Church doth especially delegate that Power and Commission to her Bishops for Confirmation with imposition of Hands and in Ordination of Ministers c. Neither do our Religious Kings in our Church refuse the Benedictions of the Churches Ministers either as Christians or as Kings at their Coronations Yea our Church indeed ascribes more to Blessing and Prayer than the Church of Rome doth for by Blessing and Prayer our Church holds the Bread and Wine in the Holy Eucharist to be Consecrated which the Roman Priests do not till those words be pronounced Hoc est enim Corpus meum And here I cannot but add what the Archbishop of Spalato truly observed of the constant and ordinary blessing at Meals in England according to pious and Christian practice Blessings saith he y 〈◊〉 Erâ— Sâ—areâ—◠〈◊〉 §. 2â— and thanksgivings at the Tables of the Nobility Gentry Clergy and Laity at no time and upon no occasion omitted I never saw with such Religion and Piety performed as in England Yea among those of the Church of England the laudable Christian Custom is maintained of Parents blessing their Children and of Childrens humbly asking their Parents blessing whereby the authority of the Parent is maintained and each are put in mind of their respective obligation The same laudable custom is used to our Bishops To which may be added that the laudable Customs commonly in use in our Church as they are few which are generally received so are they such as are very suitable to this Moderation here commended But the Church z Canon 42. 36. 10 declares only such Customs to be laudable which are not contrary to the word of God or the Prerogative Royal. § 10. As the wisdom of our Church doth account it a reasonable service to offer up our Bodies a holy and acceptable sacrifice in the worship of God So she requires such reverend and becoming Gestures as are proper to betoken the awful thoughts of our minds Wherefore at our Prayers we are injoined meekly to kneel upon our Knees and at the Absolution also and repeating the Ten Commandements and at receiving imposition of hands because the same are accompanied with Holy Prayers and at our receiving the Holy Supper of our Lord the same being the most suitable posture to testify and promote our Humility our Thankfulness and our Reverent Worship of God To express also our Joy and praise of God as at the Psalms and to witness our stedfast and resolved and solemn profession of our Faith as at the Belief we use the posture of standing and also at the Gospels to express our outward Reverence to the Holy Scriptures especially because they generally contain the actions and words of our Blessed Saviour But in tender regard to the weakness and infirmity of many Christians such is the Moderation of our Church she alloweth sitting at the longer Lessons and Sermons and at the Epistles in accommodation to the reasonable ease of people after their long kneeling before § 11. Of that respect which is due to Churches and places for the Divine Worship and Service our Church hath determined according to great Moderation and Truth Keeping the middle way between the pomp of superstitious tyranny and the meanness of fantastick Anarchy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 27. Moreover saith the Homily the Church or Temple is counted or called holy yet not of it self but because Gods people resorting thereunto are holy and exercise themselves in holy and heavenly things Wherefore though our Church is most religiously careful that the incommunicable honour due unto God be attributed unto no Creature else yet because the inward honour due to God ought to express it self as well outwardly as it can therefore whatsoever is appropriate to the peculiar service of God our Church requires should be used with such a difference and distinction as may set forth our due and singular Reverence of God It is easy to note how the extreme of superstitious curiosity hath crept into the Church of Rome in so much that it may well vye with the Jewish for multitude and niceness of observances a just Volume would not contain the curious scruples of their nice observances in their Vestments Consecrations Sacramental Rites and indeed in the whole carriage of their religious devotions but surely I fear these are not more faulty in the one extreme than many Christians are in the other who place a kind of holiness in a slovenly neglect Who are apt to higgle with the Almighty and in a base niggardliness pinch him in the allowances of his Service b Of Holy decency in the worship
Trid. Sess 7. Can. 8. but the Explanations of several come to no less In our Church although the due qualification of the receiver be required and the Authority of him who administers yet the effect of the Sacraments is not made to rely upon the present intention h C. Tr. Sess 7. Can. 11. of the Minister or his own inherent worthiness The Sacraments being effectual by virtue of Christs Institution and promise though they are ministred by evil men i Article of Rel. 26. More particularly in reference to the Sacrament of Holy Baptism § 1. The Moderation of our Church judgeth nothing to be of the Essence of that Sacrament but the invariable form of Baptism Neither the sign of the Cross Canon 30. nor any words Prayers or usages nor the intention of the Minister neither is the Consecration of Water used in our Church as of necessity but in reverence to the Sacrament § 2. Such is the Moderation of our Church it doth not censure nor pass any judgment on the condition of Infants who die unbaptized however their condition be worse so in our Subscription for Vniversity Preachers at Cambidge We testify that we will not enter into judgment of such as die without Baptism when it cannot conveniently be used for according to the good pleasure of God his extraordinary help is often found when the help of man doth fail and the great danger justly supposed by us is upon the contempt of Gods Ordinance and Holy Institution but when the failure is of unavoidable necessity our Church charitably teacheth us to refer such to the sure mercies of God k Bishop Bramhals Discourse of Persons dying before Baptism fol. p. 981. which makes more strongly against the Romish Limbus Infantum But of Infants who are baptized and die before the Commission of actual sin our Church doth pass a judgment of Charity for the comfort of Christian Parents and for the due honour of the Divine Sacraments which is this l Articl 27. Rubrick after Bapt. Ch. Cat. Homily of Salv. 1 Part. Libertas Ecclesiastica l. 1. ch 5. It is certain by Gods word that Children which are baptized before they commit actual sin are undoubtedly saved § 3. Our Church according to great Moderation and care doth caution that dipping or immersion be very discreetly and warily performed and because of the Clime our Church doth admit of pouring or sprinkling water upon the Child See the Rubrick immediately before Baptism And although publick Baptism be expresly required where it can be had yet in case of necessity our Church doth moderately admit of private Baptism m Canon 69. 1603. in any decent place and time n Sedulò legibus Eccl. provisum est ut quovis tempore loco baptizandi infantes esset faâ—ultas Rex Jac. ad C. P. for which there is a special Office Requiring nevertheless that people be admonished that it be not done but upon great cause and necessity compelling and that it is expedient that the Child be brought to the Church whereas the Directory did forbid very uncharitably all private Baptisms notwithstanding most of its followers now adays admit only private Baptisms Nor can I see saith Bishop Sparrow o Rationale p. 302. what can be reasonably objected against this tender and motherly love of the Church to her Children who chuseth rather to omit solemnities than hazard Souls Which indulgence of her cannot be interpreted any irreverence or contempt of that venerable Sacrament but a yielding to a just necessity Yea such is the Moderation of our Church as she hath made sundry alterations in accommodation to the time so she hath when occasion required made some additions in its Offices particularly because of the growth of Anabaptism through the prevailing licentiousness of the times our Church p V. Preface to the Liturgy and the Office of Baptiâ—m c. hath compiled a peculiar Office for Baptizing such as are of riper years which is also useful for the baptizing of Natives in our Plantations and others converted to the Faith Wherein the care of the Church is also to be noted in requiring Sponsors whom the Office calls their chosen Witnesses who are to call upon the persons baptized to use all diligence to be rightly instructed c. So that no burden lyeth upon the Sureties but what may be reasonably complyed with Neither is the use of Sureties nor their promise in the name of the persons baptized made by our Church any necessary condition of Baptism § 4. In our Church those who are not secular persons are not forbid to be God-fathers as in the Church of Rome q V. Rituale Ro. de Bapt. nor are any susceptors supposed to contract any affinity as that such an undertaking should hinder marriage between the Sponsors and the persons baptized if otherwise it be lawful § 5. Although in our first Rubricks in Case of necessity great liberty was allowed for baptizing when a Minister could not be at hand yet the said Permission Dr Abbot in his Prelections 1598. r V. Archbishop Whitgift c. T. C. tract 9. c. 3. assures us was only in accommodation to the time and that the Governours of the Church did design from the first the reformation thereof by little and little which right administration of this Sacrament is at length vindicated to the Ministers of Gods Church without that wondrous number of Ceremonies in Exorcism Exsufflation use of salt spittle inunction c. in the Church of Rome required unless in danger of dying and then the Church of Rome allows any Woman or Lay Person or Heathen or Heretic to baptize the Infant in some cases before it be born Å¿ Si Infans ex utero caput emiserit baptizâ—tur in capite V. Rituale Ro. de Bapt. from all which instances may be observed the just Moderation of our Church between the extreme Sects of the Papists and the Anabaptists In reference to the Holy Sacrament of the Eucharist § 1. The Moderation of the Church appears in that the same is reverently celebrated in both kinds both according to the ancient practice of the Church for 1300. years and according to the express command of our Lord to his Disciples Matt. 26. 27. Drink ye all of this Cup c. t 1 Cor. 10. 17. V. Vulg. Transl although with a Proviso to the contrary notwithstanding u Licèt Christus Dominus sub utrâque specie c. Hoc non obstante Syn. Constantiense Can. 13. the Church of Rome remands the Cup from the Laity Now for a specimen and admirable sample of the Moderation of the Roman Church At the instance of some Princes for the Concession of the Cup the Council of Trent sets forth a Test which is called the conditions on which the use of the Cup is granted x V. Conc. Trid. Sess 22. V. Chemn Exam de concess Cal. namely That such as would Communicate in both kinds do in
for University Preachers we promise We will preach without odious invectives and indiscreet discourses by name or plain Circumstances we will not defame any Man Much to this purpose is set forth in our Homilies * Homily against Contention That by being soft meek and gentle in answering we may overcome our Adversary with gentleness especially in Matters of Religion and God's Word which should be used with all modesty soberness and chastity For it is better to give place meekly than to win the Victory with breach of Charity Of such an Apostolical Spirit is our Church * â—ius simplex affectus interdum toleranduâ— est etiamsi cum aliquo conjunctus est Errore Erasm de amab Eccl. Concor So S. Austin call'd the Pelagians and Optatus of Milevis his Contempory call'd the Donatists Brethren and before them S. Cyprian wisheth and persuadeth that none of the Brethren might perish So our Church calls and treats the Dissenters as Brethren In confuting Opinions Our Church always spares the Persons how severe soever she is upon the Error because in the Divisions of hearts that are in the World it is certain some good may dissent * Duct Dub. l. 3. c. 4. So moderate also and just is our Church she is far from deterring others from her Communion by branding any with the note of Heresy unless upon just reason and cause distinguishing also between a Heretic and those who are by Heretics seduced * Quidam Schismatum Duces caeteri tamen vel simplicitate capti vel errore inducti vel aliquâ fallentis astutiae calliditate decepti à fallaciae laqueis vos solvite S. Cypr. de unit Eccl. Yea where there might be just cause Our Church rather chuseth to imitate St. Paul 's demeanour at Athens where finding the City full of Idols or wholly given to Idolatry He doth not fall foul upon Bishop Sanderson's Preface to his Serm. §. 16. them nor exclaim against them in any reproachful manner no nor so much as call them Idolaters though they were such and that in a very high degree but tempering his speech with lenity and condescention he telleth them only of their Superstition and that in the calmest manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are somewhat Act. 17. 23 too superstitious the comparative degree in such kind of speaking being usually taken for a diminuent term § 5. In reference to Peace and Charity which is the excellent Bond of Ecclesiastical Society the Moderation of the Church appears from its most earnest and frequent Precepts and Desires and Declarations for Peace It being that quiet condition of Being in which any thing may exercise its proper and suitable Actions in order to its good and perfection Wherefore because the proper Actions of the Church regularly tend to the perfection of Truth and Goodness and these most obtain when Peace bestows upon them Ornament Strength and Blessing Therefore our Church hath done so much to procure to keep to restore this Peace every where especially among the Churches * See the Questions in the Ordination of Bishops Priests and Deacons K Edw. 6. and Q. Eliz. Injunc §. 21. Homily of Charity Hom. against Contention § 6. The Moderation of our Church gives it a singular advantage to convince Dissenters upon right and proper Principles in defect of which in disputation with the Romanists Bishop Sanderson and others have observed many have disserved their Cause either mistaking the Question or mingling some of their own false Principles with their Argument either over-shooting or coming short of the Mark Wherefore those of our Separatists are very injurious to the Protestant Cause who take so much pains to elevate and depreciate the Labours of our Conformable Clergy which so sensibly have prest the Romanists because they have manag'd those Controversies upon the only right Principles Which requires greater variety and depth of true Learning than seems to be well consisting with the Principles of a rigid Separation § 7. Because of the excellent Moderation of our Church it hath bin judged by the most Learned and the most equal Judges of things so well pitcht in Her Principles and of so rare a temper in her Constitution that it is rightly resolved to be the best and most proper for * Accepi perniciosam esse in omni arte vel Doctrinâ assertionem audacem extremam Gerson de vitâ Sp. Arbitrating and reconciling the present Differences of Christendom Wholsom indeed was the Advice which King James gave his Divines which were to be at Dort In case of main opposition between any over-much addicted to their own Opinions your endeavours shall be that certain Propositions be moderately laid down which may tend for the mitigation of heat on both sides The same is already performed in our Constitution for a general Accommodation of Controversy Neither will any I hope have the worse Opinion of our Church because Grotius thought the Church of England a right Medium of * V. Bp. Bramhalls Vind. p. 23. Reconciliation Whose Pacificatory Design Mr. Baxter took to be one of the most blessed noble Works that any Man Ib. p. 22. can be imploied in And certainly Peace without the loss of Truth is a most valuable acquist Yet Mens fingers do Vià Media Bp. Halls Remains p. 387. so itch after the maintenance of their Opinions that they can hardly contain themselves from flying upon the fairest Moderation of any Vmpire Wherefore no wonder if the Church of England hath the fortune of other wise and good Arbitrators not to please both Parties †Hic accidit quod usu veniri solet iis qui contrarias Opiniones student reconciliare ut utrique in Mediâ Opinione oppugnandâ vires suas consocient ipsi interim in opinione suâ multò quà m antè obfirmatiores In Hist Concil Trid. l. 3. p. 239. Therefore our Church hath this left her as such have to be satisfied in her own integrity But however in this Matter Our Church cannot I conceive so properly be termed an Arbitrator or Umpire of the Differences of the Church how fitly soever she is qualified to be as she hath determined for her self which she hath right to do according to the Word of God and the practice of the Universal Church Yet in this Our Church hath performed so much as might be made use of in order to a due Reconciliation For suppose a Kingdom or State well setled as was the Primitive Church by Christ and there happens a Rebellion or Division the means of Reconciliation are the Laws to attempt a Reconciliation further is in no hand of right but theirs who have Power of the Law Any design further is but a Speculation and so in the Church to speak of Reconciliation otherwise than upon the foundation of its establishment is neither safe nor obtainable What is removed from the foundation is the proper Matter of Charity and mutual forbearance But as the
THE MODERATION OF THE Church of England Considered As useful for allaying the present distempers which the indisposition of the Time hath contracted BY TIMOTHY PULLER D. D. Pref. to the Book of Com. Pr. It hath been the wisdom of the Church of England ever since the first compiling her publick Liturgy to keep the Mean between the two Extremes In which review we have endeavoured to observe the like Moderation LONDON Printed by J. M. for Richard Chiswell at the Rose and Crown in St Paul's Church-Yard MDCLXXIX NISI DOMINUS ADFUISSET NOBIS 24 Psl 1. Prâ—â— Ieus Simpl MODE BATION Printed for Rich Chiswell in St Pauls Church yard ANIMO ET FIDE The Right honble Francis North Baron of Guilford 1703 TO THE MOST REVEREND Father in GOD WILLIAM By Divine Providence Lord Archbishop OF CANTERBURY Primate of all ENGLAND and Metropolitan and one of his Majesties most Honourable Privy Council May it please your Grace THis Essay for the Vindication of Our Church addresseth in just Gratitude to Your Archiepiscopal See with this assurance that the Moderation of the Church of England oweth it self as much to the wisdom and admirable temper of Your Graces Predecessors as to any one thing whatsoever next to the most Divine and supreme influences which so signally govern'd them and the rest of our first Reformers to follow incomparably the sage advice which Gregory the Great anciently sent to Your Predecessor Austin of Canterbury That of the divers usages of several Churches he should chuse what was most religious and right for the use of the English for said that Bishop of Rome things are not to be loved for the sake of a place but places for the sake of good things according to which determination of that Learned and Pious Father it may be easy now to decide What Church whose Primates which Constitution deserves our love and honour most unless any will prefer that which is extravagantly corrupt before what is most moderately and excellently reformed Your Grace best knows how that Brotherly * Novit Fraternitas tua c. B. Greg. Ep. ex Registro l. 12. Indic 7. c. 3. sort of Communication was generally preserved in the Church by other Patriarchs even with the Bishops of Rome so long as these were Examples of the same Moderation with S. Gregory who with a Primitive Roman Courage protested against the insolency of their stiling themselves Universal which well enough agrees with the Solecism of those who call only themselves Catholicks Before which novel kind of Phantastries 't is well known such as Boniface the Martyr the Apostle of the Germans as Baronius mentions * Ad an 726. n. 58. Tom. 9. mutually desired advice not only from Rome but of the Primates of England And whereas even since the first Reformation there have been Archbishops of Canterbury who have not only with wondrous success govern'd and defended Our Church from both sorts of Adversaries but have testified to the Equity of Her Rubricks with their own Blood when we consider what kind of adverse parties were the Authors of Their Martyrdom even the same who have given the Reformed Church of England Her two most extreme refining Tryals We must acknowledge them in the direct succession with Your Grace to be not only the Glorious Instruments but also the most famous Witnesses and Proofs of the Moderation of our Church who bear the first Names in Her Dipticks and deserve here first with Reverence to be mentioned to Your Grace who also for your inviolable adherence to the Church in spite of sufferings must hereafter be celebrated among Her Confessors There may be some account why in this Argument such an undertaking as this were it more worthy should especially desire Your Patronage not only in humble deference to the Authority Your Grace doth sustain in our Church to the universal joy and serious triumph of all whose affections have not been depraved with Schism and ill nature but in a more immediate reference because to Your special Archiepiscopal Prerogative belongeth the peculiar right and faculty of those dispensations which are a part of the Equity of our Church and her liberal benignity in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath been always honoured as a most venerable part of Her Laws Since therefore unto Your Clemency is so suitably committed in this publick Constitution the Custody of our Churches Indulgence and Benignity The Moderation of the Church with more than usual confidence returns to Your Grace for what her Casuists calls Inculpata Tutela and fears not now to be denied since Clemency is not only the Dignity of Your Title but Your Nature Neither is Your Primacy in our Church more eminent than Your Moderation is exemplary and known unto all Which I presume only to mention to borrow from thence a most Reverend Lustre and Life to the Noble Truth I have defended And so far as I have not improperly now asserted the Cause of the Church in which You preside I am sure not to sink in my trust of being supported by Your Graces good acceptance of the sincere undertaking of May it please Your Grace Your most obliged humble and dutiful Servant TIMO PULLER TO THE READER IF ever the practice of Moderation as well as any discourse thereon were seasonable it may be supposed now when for ought we know the lasting happiness of the Kingdom and the Church may depend immediately upon this rare and desirable temper acknowledged of all most excellent Yet it is a most unaccountable mystery of our present condition that notwithstanding the late surprizing discoveries have had nothing more notorious than that the chief design of the Jesuit Faction among the Romanists hath been the utter subversion of the present established Church of England nevertheless they who call themselves our Protestant Dissenters cannot be induced to come into entire union with our excellent reformed Church but rather chuse to unite with those Romanists in many of their unreasonable Cavils One of the methods which they who are Principals or Accessories in our Divisions for our extirpation have used hath been to engage the outcry in popular appeals concerning Persecution or Moderation This word and thing it self hath indeed much in it which is very Divine and therefore the more likely to be made use of with design by those who have used the most holy things to the most unhallowed purposes But I suppose the Experience which the late Age hath taught us will not so presently be out of print in our minds as to make us remit all our caution against the rigours of both extremes however they bear the same goodly pretences and unite in the same reproach of our Church Wherefore in sincere desire to assist the truth and equity of our Churches cause as well as to awaken if I may be so happy some into a more intimate sense of our common real interest I thought it an act of Justice as well as duty to enter some
kind of Protestation and proof also of the Moderation of our Church That if our Dissenting Brethren will but please to come near and view such fair and open testimonies as I have enumerated some sympathy with so just a temper may help to cool some of those Calentures to asswage and allay some of those unreasonable disorders which have discomposed the minds of many at present adverse to our Peace That while so remarkable a part of our Churches beauty appears from such a lifting up of her Veil so gentle and chearful an aspect may we hope win over some of those into better esteem of our Communion whom any Symmetry can affect whom any Moderation can overcome if they are not already irreconcilable that so the mildness and gentleness of our Church may no longer aggravate their separation with so much the more injustice unthankfulness and disingenuity even as the Moderation of our Church and Government renders the attempts of such Romanists as are concerned in them not only more scandalous and pernicious but most impious horrid and execrable As for others among us who sometime have appeared weary of their contests however unsetled hovering as it were in some motions for Union and frequently are toiling themselves in tedious contemplations of new Plots and Schemes of Government framing to themselves Idea's not very Platonical for peace and settlement I conceive a seasonable conviction among such of the real Moderation of our Church might save some of them their grievous labours for the future for how deficient they generally have been they themselves have shewed and if our Church is very moderate already I need not say they have been very superfluous There are indeed those who are still requiring that the Protestant Profession among us be setled in a due Latitude whereas we sincerely think the very thing desired is already the true temperament of our Church and such also as in no sort encourageth any indifferency or neutrality in Religion nor offers any such Principles to her Sons as allows them Proteus or Vertumnus like to be susceptible of divers shapes and forms in Religion as our Adversaries who do not understand our Church do suspect whereas the more any are fixed according to the right Principles of our Church the truer and firmer Protestants such are we shall manifestly prove and the more any are such the more truly moderate they are and their designs for peace must needs be the most discreet of any and the more to purpose So great a blessing I confess is less to be hoped for so long as the Masters of Factions have got such a mighty Dominion over the minds of their followers and have so far entangled them in their own passions and prejudices neither is it any wonder that noise and passion and hardy confidence iced over with some sanctimonious pretences can engage the affections of the vulgar more than ingenuity and real Moderation and when once this humour obtains of disaffecting what is setled with a lust after Novelties if what some love to call the pattern in the Mount should slide down from Heaven in the midst of them it would not continue long in favour and therefore no wonder if the Church of England is antiquated among such who are for new Modes in Ecclesiastical matters to gratify their sickly phansies and most divided interests While this affection is thus cherisht and thus kept up the mischief on 't is as when we preach such Doctrines as the duty of Communion with the Church and the like they generally are most absent whom the same concerns most so all testimonies which are brought in the cause of Gods Church are seldom taken notice of by such whom they are most proper to convince among the Romanists and the Separatists the Keepers of the peoples understandings not suffering them to peruse what may awaken or enlighten them and the more proper any thing is for that purpose the more industrious are they slily to stifle the reputation of such endeavours However I think it but just to vindicate unto publick authority the same fair interpretations which all private persons would gladly have for what they say or do and where the Church hath given mild interpretations on purpose for the general satisfaction of all it is but reasonable to make recognition of the same and when they are perversly wrested fairly to set them forth and certainly it is our duty to consider publick appointments which oblige us with all respect to their true ends and measures equally represented and it may be thought but a debt of gratitude for us to acknowledge such Liberties and Indulgences as we enjoy and to defend from malignant detractions the just wisdom of the Church in its excellent poise between undue extremes And so long as I have uprightly designed so just a duty the easy foresight of many ignorant or malicious exceptions hath not dasht me out of countenance but excited me and the more because I hope I have not only endeavoured to set forth the Moderation of the Church but to imitate the same In so much that where any thing is spoken to our Adversaries in our own defence I hope it hath not taken example from their own intemperate heats and since the Son of Syrach hath bid us Eccl. 37. 11. Not consult with a coward in matters of war nor with an envious man of unthankfulness nor with an unmerciful man touching kindness we despair to communicate advice of the Churches mildness with those who are of unmerciful tempers themselves therefore the more need we have all as well as we can to confirm one another in the recognition of those Virtues which justify the wisdom of our Church and afford our selves greater satisfaction in our Conformity although some are continually of such disturbed Spirits uneasy to themselves and morose they can seldom allow any time to reflect chearfully and thankfully upon the blessings they enjoy however they may give us leave to delight our selves in the serious contemplation of such proportions and measures as in the frame of our Church are most observable Which cannot but afford a rare and serious pleasure as well as use as it must be very delightful to behold any imitation of the Divine Wisdom which hath made all things in number weight and measure which governs the World and all his Creatures according to unsearchable measures of Righteousness and Equity who dispenseth all things sweetly and easily The more any Civil or Ecclesiastical Governments partake of such proportions it cannot but afford a fine and delicate reflection to find them out and admire them Such is the lovely prospect which we cannot but with delight take on the goodly frame and constitution of our Church of England Suitable to the rare temper of our excellent Monarchy we live under and the most benign disposition of our Laws which give very much to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 27. subjects industry liberty and happiness and yet reserve
5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority of the Holy Scripture our Church rather doth take for granted than prove too laboriously or uncertainly § 9. All immoderate extravagancies concerning interpretation of Holy Scripture avoided by our Church p. 48 Chap. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared p. 77 Chap. VI. The Moderation of the Church in its judgment of Doctrines § 1. Our Church doth wisely distinguish between what is necessary for Salvation and what is not § 2. Her Articles are few § 3. Which are generally exhibited not as Articles of Faith but consent Concerning subscription § 4. Our Articles are propounded so as to avoid unnecessary controversy § 5. The wise Moderation of the Kings of England in their Injunctions to Preachers and Orders taken to preserve Truth Vnity and Charity § 6. The Controversies of the late Age are well moderated by the determinations of our Church § 7. As our Church requires our consent in nothing contrary to sense or reason so it hath also contain'd it self from immoderate curiosity in treating of venerable mysteries § 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact § 9. Doctrines are so propounded to those in our Churches Communion as not to render useless their own reasons and judgments The reasonableness of which is proved and the Objections answered § 10. The use which we are all allowed of our private judgments is requir'd to be menag'd with a due submission to the Church The duty of which submission is laid down in sundry Propositions p. 114 Chap. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths p. 166 Chap. VIII Of the Moderation of the Church in relation to Ceremonies § 1. In the Ceremonies of our Church which are very few and those of great antiquity simplicity clear signification and use our Church avoids either sort of superstition § 2. They have constantly been declared to be in themselves indifferent and alterable but in that our Church avoids variableness is a further proof of its Moderation § 3. They are professed by the Church to be no part of Religion much less the chief nor to have any supernatural effect belonging to them § 4. Abundant care is taken to give plain and frequent reasons and interpretations of what in this nature is enjoined to prevent mistakes § 5. The Moderation of our Church even in point of Ceremonies compar'd with those who have raised so great a dust in this Controversy § 6. Many innocent Rites and usages our Church never went about to introduce and why § 7. The Obligation of our Church in this matter is very mild § 8. The Moderation of our Church in her appointment of Vestments § 9. The Benedictions of our Church are according to great Piety and Wisdom ordered § 10. The Moderation of our Church in her appointments of Gestures § 11. Of the respect which is held due to places and things distinguished to Gods Service our Church judgeth and practiseth according to an excellent Moderation p. 201 Chap. IX Of the Moderation of our Church with respect to Holy-Days namely both the Feasts and Fasts of the Church § 1. The Feasts of the Church are few and those for great reason chose with care to avoid the excesses of the Romanists § 2. The further behaviour of the Church in her Feasts most useful and prudent § 3. We celebrate the memory of Saints but of none whose existence or sanctity is uncertain § 4. The excellent ends of our Churches honour to Saints are set down § 5. That they are Festivally Commemorated not out of opinion of worship or merit or absolute necessity thereof to Religion § 6. Our Church runs not into any excess in any Prayer to Saints § 7. Nor with reference to Images § 8. Whether our Church in any of these practices be justly charged of Popery by those who Canonize among themselves those who are of uncertain sanctity § 9. The Moderation of our Church in its honour given to Angels § 10. And to the Blessed Virgin § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that the Lords Day nor any other Festival be abused to Luxury and Impiety § 12. The Moderation of the Church with reference to its Musick and Psalmody § 13. The Moderation of our appointed Fast The Lenten or Paschal Fast how far Religious by the Precept of the Church p. 234 Chap. X. Of the Moderation of the Church in reference to the Holy Sacraments § 1. The Moderation of our Church raiseth no strife about words relating thereunto § 2. Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized
copulata S. Cypr l. 4. Ep. 9. Hierom and others of the Fathers fitly call the Church a Company united to their Pastor For the Administration of the power of the Church cannot belong to the body of this Society considered complexly but to those Officers in it whose care and charge is to have a peculiar over-sight and inspection over the Church and to redress the disorders in it Wherefore the Church is not improperly exprest by the Clergy which may be justly counted the Church representative that as S. Cyprian saith Every act of the Church may be governed by its Rulers g Vt omnis actus Ecclesie per praepositos suos gubernâ—tur S. Cypr. Ep. 27. For when we speak of the Church making Laws we must mean the governing part of the Church * Duâ— dub l. 3. ch 4. p. 589. In the form of Church Policy presented to the Parliament in Scotland 1578. by Andrew Melvill h V. Spots Hist l. 6. p. 289. it was agreed That sometime the Church was taken for them that exercise the spiritual Function in particular Congregations More certain it is that the Form of Christs Church is that outward disposition and order of superiour and inferiour communicating mutually to the conservation of the whole body and the edification and encrease of every member thereof Eph. 4. 15 16. Col. 2. 19. And in those things which concern the outward form and manner of Government in a National Church where the King is supreme in all Causes and over all Persons many matters necessarily and properly belong to the disposition of the supreme Power the people exhibiting their consent by the King upon these and the like good Foundations The third Canon declares the Church of England a true and Apostolical Church and the ninth Canon declares the same the Communion of Saints as it is approved by the Apostles Rules in the Church of England upon which account the Authors of Schisms in the same Canon are censured and the 139th Canon of the Church concerning the Authority of National Synods doth thus declare Whosoever shall affirm that the sacred Synod of this Nation in the name of Christ and by the Kings Authority assembled is not the true Church of England by Representation Let him be Excommunicated and not restored till he repent and publickly revoke that wicked Error § 2. Having now explained what is meant by Moderation and what by the Church of England we may more intelligibly proceed in justifying the Moderation of the Church of England of which some inartificial proofs may be premised The first of which may be the Confession and acknowledgments of our Adversaries on both sides Yea if the scattered Concessions which have been made by our Adversaries at sundry times and upon divers occasions should be gathered together in a bundle there is scarce any judgment or practice or constitution of our Church but hath been acknowledged sometime by some or others of them as reasonable and moderate Yea there is scarce any extravagance among themselves but hath been also confest and decryed by several of their own Communion so great is the force of truth upon the minds of men at some times when they are in a free humour to disclose themselves and it might make a very pleasant and useful Collection to have these well gathered and set together particularly they have in their lucid intervals acknowledged the Moderation of our Church sometime as really convinced thereof Notwithstanding saith one who left our Communion De Cressy 's Exomolog c. 9. the English Church hath been more moderate and wary than publickly to pretend to such a private spirit and by consequence hath left a latitude and liberty for them in her Communion to renounce it as many of the most Learned among them have done Another of them speaks thus of the Church of England k Conference between a Prot. and a Papist 1673. p. 6 7 8. I believe her Moderation hath preserved what may one day yet much help to close the breach betwixt us We observe that she and peradventure she alone has preserved the face of a continued mission and uninterrupted Ordination Then in Doctrines her Moderation is great In those of greatest concern hath exprest her self very warily In Discipline she preserves the Government by Bishops but above all we prize her aversion from Fanaticism and that wild error of the private spirit with which it is impossible to deal from this obsurdity the Church of England desires to keep her self free She holds indeed that Scripture is the Rule of controversy but she holds withal That it is not of private interpretation for she is for Vincentius his method But I see that moderate counsels have been discountenanced on both sides Others of the same denomination have appeared to acknowledge the Moderation of our Church but it is manifest they have done it upon design using that acknowledgment only as an Art either to Proselyte some uncertain ones of our Communion or else to divide us thinking by their publick owning our Moderation thereby to render us more odious to those of another immoderate extreme Yet the generality of both extreme adversaries join together in reproaching us for this Moderation and by their immoderateness in so doing do also justify the Moderation of our Church Thus do the great Bigots of the Church of Rome and the rigid Disciplinarians and other Novellists in their zeal count all merciful Moderation lukewarmness l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 12. Wherefore these apply to us what the Spirit said to the Angel of the Church of Laodicea m Vid. Mr. Henderson 's 1. 2d. Paper Collegium Laodicensium est senatus Moderatorum hominum Brightman in Apocal. c. 3. p. 105. Antitypum est nostra nimirum Anglicana ibid. p. 101. Rev. 3. 16. Because thou art lukewarm and neither hot nor cold I will spue thee out of my mouth reproaching commonly our Moderation by the name of neutrality and want of zeal n Cesset igitur Anglia Medietatem suam quae mera neutralitas est sub titulo prudentiae moderationis palliare potiâ—â— serve resipiâ—ce Parker de Eccl. Pol. l. 1. c. 25. and when some temperate interpretations have been offered the Romanists o Scio enim ejusmodi Modificationes ubi aliquid temperatum offerebatur nihil aliud esse quà m Satanae dolos c. Ep. c. Bellarm ad Archipresb Anglic. they have received them with invidious reflexions lest any of their Company should be won over to us by the Moderation of our Church In the mean while none persue the Church of England upon this account so much as the rigid and severe of either extreme the hot heads among the Romanists with their Anathema's and the other Zelots with their Curse ye Meroz Whereas the learned men of other reformed Churches have not only observed frequently and admired the Moderation of our Constitution as Dr Durel in his View of the Reformed
of means to the neglect of another Because there are so many Arguments which may sufficiently satisfy any of their Authority because some are convinced by some others by others We are encouraged in our Church to receive the Holy Scriptures as the word of God both from inward and outward motives both of divine and moral consideration But for our greater certainty and safety in a matter of so great concern our Church doth not lay the weight of so great a cause on slight or uncertain Foundations as the infallibility of the Church much less demonstration from the evidence of oral tradition or the testimony only of the Divine Spirit held by some so absolutely necessary to convince every one of the Divine Authority of Scriptures that without such an inward testimony there can be no kind of certainty whatsoever The Moderation of our Church excellently governs her judgment herein neither refusing the just Authority of Gods true Church nor denying any necessary influence of the Holy Spirit of God according to which Moderation guiding our selves we shall have occasion elsewhere to justify the real certainty of our Faith ch 6. § 8. In convincing also those of the Authority of Holy Scripture who do deny the same the wisdom and temper of our Church prudently hath omitted a twofold medium as improper to confute obstinate Adversaries The one is of proving the Divine Authority of the Scriptures by Scriptures themselves which though it be a sufficient proof among them who have received them as divine yet to others it can never stop the objection from returning infinitely if the objector please to be dissatisfied The other method is alledging the Testimony of the Spirit for though the Church of God hath the Holy Spirit yet those that dispute this point may not have the Spirit neither can any ones saying so be a proper Argument to convince another Thirdly Our Church avoids the Circle of proving the Scripture by the Church and the Church by the Scriptures again because our Church doth first acknowledge the Holy Scriptures as superiour to it self o Article 6. 20. as one of the first principles of its Doctrine and against those who deny that principle of the Holy Scriptures veracity it doth dispute no otherwise than by reasons convincing the certainty of Tradition But as Archbishop Laud in his Preface against Fisher takes notice While one Faction cries up the Church above the Scripture and the other the Scripture to the neglect of the Church According to Christs Institution the Scripture where it is plain should guide the Church and the Church where there is doubt should expound the Scripture § 9. Whereas many run into very immoderate extravagancies concerning the interpretation of Holy Scripture our Church contains it self within very wise and just proportions in its judgment and practice concerning this matter 1. Concerning Holy Scripture it doth own what the Ancient Fathers p S. Chrys Hom. 3. in â— Thess S. Aug. in Ps 8. V. Second Part of the Homily of the knowledge of H. Scrip. have testified That what is absolutely necessary unto Salvation of all either for knowledge or practice is so fair and intelligible and plain to be understood of any that there needs no interpreter of the meaning of the sense to them who understand the words 2. For the understanding other places in Holy Scripture which are more obscure our Church doth suppose and acknowledge plentiful means allowed of God both to the Church and by and in the Church to all particular persons as much as is necessary that such places be understood For those which are mysterious and intricate are for the curious and wise to enquire into They are not the repositories of Salvation but instances of labour and occasions of humility and arguments of mutual forbearance and an endearment of reverence and adoration as the Archbishop of Spalato and our Bishop Taylor use to speak Such means for the interpretation of Scripture are the ordinary assistances of the Holy Spirit of God The instructions of the Church the use of our Reason especially in comparing one Scripture with another which excellent means of finding out the sense of Holy Writ our Church her self doth often use and recommends the same to those of her Communion according to the ancient practice of the Church Yet if we speak properly we do not call the Scripture the interpreter of it self nor properly a Judge of matter of Faith q S. Scripturam Judicem qui sentiunt rectè sentiunt sed siguratè â—oquuntur Gro. de Impâ—rio sum pot Though it be the Rule according to which the judgment which is of Doctrines is made and in Analogy with which Interpretations of Scripture also are to be govern'd But because of the danger of the vulgars being misled our Church doth send them frequently to their Pastors and Ministers for publick instruction and private advice and counsel and inferiour Ministers it refers to their Bishop r Exhortation to the Holy Communion Canon 53. The same method our Church directs for resolution of doubts which may arise referring to the Liturgy Preface concerning the Service of the Church Forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the parties that so doubt shall alway resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same And if the Bishop be in doubt he may send for the resolution thereof to the Archbishop 3. Our Church doth not attribute more or less authority to the means of interpreting Scripture or any part thereof than God hath given it for that purpose and here the Moderation of the Church might be illustrated from the manifold extravagancies others have run into in this matter on all sides 1. Some make the Holy Spirit of God the only immediate interpreter of Scripture unto all persons whatsoever that at any time understand any thing thereof Others run into another extreme of slighting the illumination and assistance of the Holy Spirit 2. Some assert the Church of Rome only to have an infallible and absolute Authority herein others deny both the Church Universal and all parts thereof all authority to teach those under her Discipline or interpret any Scripture to them 3. Some have maintained that the publick Magistrate is the only interpreter of Scripture others deny him any kind of authority over or about the Church 4. There are those who make humane reason the only interpreter of Scripture Others reject all use of reason in divine matters Among these and many more extravagancies of men The Moderation of our Church keeps on one hand from the Tyranny of those who make such Authorities the Rule of interpreting Scripture which
Religion than the Holy and Divine inspired Scriptures with Melancthon and the Church of England I wish all Doctrines of Faith were brought to us derived from the Fountain of Scripture by the Channels of Antiquity otherwise what end will there be of innovation And thus our King James of Happy Memory did declare in the words of St Austin That what could be proved the Church held and observed from its first beginning to those Times That to reject He did not doubt to pronounce to be an insolent piece of madness So that the counsel and judgment of the Church of England seems to be moderated according to the Sentence of St Hierom in his Epistle to Minerva My purpose is to read the Ancients to prove all to hold fast what is good and never to depart from the Faith of the Catholick Church and conformably King Charles I. h His Majesties fifth Paper to Mr. Henders My Conclusion is That albeit I never esteemed any Authority equal to the Scriptures yet I do think the unanimous consent of the Fathers and the universal practice of the Primitive Church to be the best and most authentical Interpreters of Gods word For who can be presumed to understand the Doctrine and practice of the Christian Religion better than those who lived in the first and purest times Wherefore i Of Heresy §. 14. Dr Hammond reckons it among the piè Credibilia that a truly general Council cannot erre § 3. And because the Catholick Church is and hath been so much divided and the Monuments of the ancient Church Universally accepted do contain but a few determinations Therefore the Church of England moderately remits her Sons to the first four general Councils as in the 28th year of K. Henry 8. k Fullers Eccl. Hist ad An. 1536. it was Decreed That all ought and must utterly refuse and condemn all those opinions contrary to the said Articles contained in the three Creeds contained in the four Holy Councils that is to say in the Council of Nice Constantinople Ephesus and Chalcedon and all other since that time in any point consonant to the same So in the Institution of a Christian Man set forth 1537. and approved by the Convocation 1543. 't is there said A true Christian man ought and must condemn all those opinions contrary to the twelve Articles of the Creed which were of a long time past condemned in the four Holy Councils that is to say c. Isaac Casaubon also in the name of King James to Cardinal Perron saith l Primo R. Eliz. c. 1 The King and the Church of England do admit the four first Oecumenical Councils and following the judgment of the Church the Law of the Kingdom doth declare m Dicimus Ecclesiam Britannicam adeò venerari Concilia generalia ut speciali statuto caverit nè quisquam spirituali jurisdictione praeditus praesumat censuras suas Ecclesiasticas aliter distringere vel administrare aut quicquam Haereticum pronunciare quod non à scripturis Canonicis quatuor Conciliis generalibus aut alio quocunque Concilio pro tali judicatum fuerit J. B. de antiq libertate Eccl. Brit. Thes 4. That none however Commission'd shall in any wise have authority or power to order or determine or adjudge any matter or cause to be Heresy but only such as heretofore have been determin'd ordered or adjudged to be Heresy by the authority of the Canonical Scriptures or by the first four general Councils or any of them or by any other general Council wherein the same was declared Heresy by the express and plain words of the said Canonical Scriptures or such as hereafter shall be ordered judged or determined to be Heresy by the Court of Parliament of this Realm with the Clergy in their Convocation Thus the authority of the four first general Councils are placed by our Church in the superiour order of Tradition forasmuch as Spalatensis according to St Austin n A plenariis Conciliis tradita Quarum est in Ecclesiâ salubrâ—â—ima authoritas S. Aug. Ep. 118. speaks of such Councils they have obtained a wholsom authority because from the Apostolick Declarations faithfully received they have explained the Holy Scriptures and beside because they have been approved by the Universal Church which with great reason contradicts what Curcellaeus p Curcell Rel. Christianae Instit l. 1. c. 15. hath delivered to depreciate the honour even of the first four Oecumenical Councils So that Mr Cressy in Answer to Dr Pierce might very well cite the Protestant acknowledgments of the Authority of Councils as that of Ridley Acts and Mon. p. 1288. Councils indeed represent the Vniversal Church and being so gathered together in the name of Christ they have the promise of the gift and guiding of the Spirit into all truth To the same purpose are named Bishop Bilson Hooker Potter c. Instead of all these he might have owned if he had pleased the judgment of our Church it self giving all due honour to general and Provincial Councils whose wholsome Decrees she hath accepted and imitated Yea our Church maintains the right of Provincial Synods taken away by the See of Rome q Tertullianus veneratur Provinciale Concilium quasi esset Oecumenicam assentiente sc universali vel iis decernentibus secundùm universale quomodo fit repraesentatio totius nominis Christiani virtualiter tota Ecclesia Neither is this honour diminisht by the further Moderation which our Church hath shown in not taking those for Councils or general Councils which are not such as neither the Council of Florence nor Lateran nor of Trent and we know that our Articles though they are very moderately framed are many of them directly oppos'd to those of Trent being in those points of Doctrine wherein the Church of Rome hath departed from the Catholick Church and made her Doctrines of design more than truth the unjust conditions of Communion A truly free and general Council we look upon as the best expedient on Earth for composing the differences of the Christian World if it might be had but we cannot endure to be abused by meer names of Titular Patriarchs but real Servants and Pensioners of the Popes with Combinations of interested parties instead of general Councils r Dr. Stillingfleet's first Part of an Answer c. 284. When Pope Paul III. call'd a Council then to be held at Mantua and King Henry VIII refusing thither to send He defended his Protestation in a Letter to the Emperour and other Christian Princes 1538. In which the King declares t Acts and Monuments p. 11â—2 Truly as our Forefathers invented nothing more holy than general Councils used as they ought to be so there is almost nothing that may do more hurt to the Christian Faith and Religion than general Councils if they be abused to lucre to gains to the establishment of errors And verily we suppose that it ought not to be called a General
say O but how shall I know that the Holy Ghost is within me Some man perchance will say forsooth as the tree is known by the fruit so is also the Holy Ghost The fruits of the Holy Ghost according to the mind of St Paul are these Gal. 5. Love Joy Peace Long-suffering Gentleness Goodness Faithfulness Meekness Temperance c. Contrariwise the deeds of the flesh are these Adultery Fornication Vncleanness Wantonness Idolatry Witchcraft Hatred Debate Emulation Wrath Contention Sedition Heresy Envy Murder Drunkenness Gluttony and such like Here now is the Glass wherein thou must behold thy self and discern whether thou hast the Holy Ghost within thee or the spirit of the flesh If thou see thy works be vertuous and good consonant to the prescript rule of Gods word savoury and tasting not of the flesh but the Spirit then assure thy self thou art endued with the Holy Ghost otherwise in thinking well of thy self thou dost but deceive thy self The Holy Ghost doth always declare himself by his fruitful and gracious gifts b 2d Part of the Hom. for Whit-sunday But to conclude ye shall briefly take this short lesson Wherever ye find the spirit of arrogance and pride the spirit of envy hatred contention cruelty c. Assure your selves that there is the spirit of the Devil and not of God albeit they pretend to the world outwardly ever so much Holiness for as the Gospel teacheth us The Spirit of Jesus is a good holy sweet lowly merciful Spirit full of charity and love full of forgiveness and pity not rendring evil for evil extremity for extremity According to which rule If any man live uprightly of him it may be safely pronounced That he hath the Holy Ghost within him if not there is a plain token he doth usurp the name of the Holy Ghost in vain As for the manner and measure of the operations of the Holy Spirit The modesty and Moderation of our Church doth not decree any thing lest as St Austin saith Humane infirmity proceed beyond what is safe Yet our Church gives a right account in sundry places of its Homilies c Second Part of the Homily of Falling from God How the Holy Spirit comes to be withdrawn from men By all these Examples of Holy Scripture we know that as we forsake God so shall he even forsake us When he withdraweth from us his word the right doctrine of Christ his gracious assistance and aid which is ever joined with his Word and leaveth us to our own wit and will and strength He declareth then he beginneth to forsake us d First Part of the Homily of falling from God which is as it follows after any do neglect the same if they be unthankful to him if they order not their lives according to his Example and Doctrine c. From whence we see also that our Church judgeth the promise of the spirit is as the blessings of the Gospel are generally conditional For as God for his part delivered his Son to suffer death for us so again we for our parts should walk in a godly life as becometh his Children so to do e 2. Part of the Homily of Alms-deeds He that is first made good by the Spirit and Grace of God afterward bringeth forth good fruits As for those who affirm a supernatural and immediate illumination necessary without which other ordinary means are insufficient either to give us certainty of the authority or interpretation of Divine Writ 1. They affirm that which no where is declared 2. That which we have little reason to credit from them that affirm so We having neither experience of their extraordinary knowledge or goodness but have found them most mistaken of any in their interpretations of Scripture and also by the notes of having the Spirit delivered in Scripture what is quite different hath appear'd 3. The holding such an opinion tends to lessen the authority of the written word of God and to make the dictates of the humane spirit if not sometime the Diabolical equal with the Holy Canon And those others who lay the stress of the proof of the authority of Scripture and the certainty of Faith and the interpretation of Scripture upon such uncertainties as only the internal testimony of the Spirit as is yet neither proved necessary or real however of which there is no proof unto others verily such labour unprofitably to overthrow Christianity and render all our Faith uncertain 4. Their Doctrine leads to such Enthusiasm as is not consistent with the peace of Kingdoms much less the peace of Gods Church But such is the constant Moderation of our Church though it doth reject and oppose all fanatical and ungrounded pretences to the Spirit Yet our Church most frequently and with all humble reverence owns the necessity of the gracious aids and assistance of the Spirit as the phrase is in our Homilies several times used as without which we can do nothing pleasing to God For in the power and vertue of the Holy Ghost resteth all wisdom and all ability to know God and to please him f 3d Part of the Homily for Rogation Week Therefore we pray that in all things he will mercifully direct and rule our hearts we pray to God to grant us his Spirit that those things which we do may please him g In the Absolution Collect after the H. C. Hom. of falling from God To prevent us in all our doings c. because of the ill condition of those who are not governed by the Spirit of God CHAP. VI. The Moderation of the Church in its judgment of Doctrines § 1. Our Church doth wisely distinguish between what is necessary for Salvation and what is not § 2. Her Articles are few § 3. Which are generally exhibited not as Articles of Faith but consent Concerning subscription § 4. Our Articles are propounded so as to avoid unnecessary controversy § 5. The wise Moderation of the Kings of England in their Injunctions to Preachers and Orders taken to preserve Truth Vnity and Charity § 6. The Controversies of the late Age are well moderated by the determinations of our Church § 7. As our Church requires our consent in nothing contrary to sense or reason so it hath also contain'd it self from immoderate curiosity in treating of venerable mysteries § 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact § 9. Doctrines are so propounded to those in our Churches Communion as not to render useless their own reasons and judgments The reasonableness of which is proved and the Objections answered § 10. The use which we are all allowed of our private judgments is requir'd to be menag'd with a due submission to the Church The duty of which submission is laid down in sundry Propositions § 1. BEcause all things in Divine Revelation are alike true but not alike necessary for furtherance of Faith and Piety and establishing Union among Christians
not required of any Lay-person whatsoever meerly in order to his Communion with our Church Although the Church of Geneva l A quibus discedere neque Ministris nequeâ—ivibus liceret Beâ—a in vita Calvini urgeth subscription not of the Ministers only but the people m Extet forma quaedam Doctrinae ad quam omnes Episcopi Parochi jure-jurando astringantur ut nemo ad munus Ecclesiasticum admittatur nisi spondeat Calvin ad Angl. Protect There is perfectly another reason why subscription is required of all who receive the priviledge of degrees in our Universities and in Case of factious Appellants n Canon 98. who are inhibited unless they first subscribe and especially of the Ministers of the Church o Discrimen latum est inter verbi Ministros plebeios homines quos Ministri informant Testis enim est historia Ecclesiastica non per plebeios sed potiâ—s per Clericos introductas esse haereses Schismata Forbesius in Irenico l. 2. c. 12. namely because she may be as secure as she can of them to whom she commits so great a trust in the instruction of the people Wherefore of them who are entrusted with the Ministry of the Church it is required that they disavow all obligations and opinions to break the Peace of the Church and that they assent to the use of those things which are for the unity of Christians in this Kingdom among themselves which is no more than the Law of Nature hath granted every Society which the Church hath in all Ages practised and which our Adversaries themselves did use For the p Vi. Disc of Toler Sect. 13. Presbyterians required a subscription to their solemn League and the Independants had their Church Government Therefore in that our Church takes all the security she can by Sponsors at Baptism and by subscription of Ministers is a proof of her wisdom and great care of her own especially among us where the Ministers of the Church have blessed be God another Tenure than in Holland during the precarious pleasure of their Pay-Masters Beneficed men among us having a Freehold and not to be turned out but in a legal way upon great cause deserving Neither is subscription required by our Church of its Ministers unless they can do it willingly and ex animo nor unless they can with freedom of mind assent and consent to the uniform practice of the Church This if they cannot do with a quiet mind they are left free by the Church to enjoy a laical indulgence which is very large and exceeding bountiful As for dissatisfaction or weakness what said King James q Conference at Hampton Court How long will such Brethren be weak Are not 45 years sufficient r Qui decennali disciplinâ nondum usqueâ—o prosecerunt ut tam faciles in Theologiá quaestiones intelligant non possunt apti esse ad sustinendum onus pastorale in Eâ—clesiâ Dei Forbes Iren l. 2. c. 12. to grow strong in Some of them are strong enough if not Head-strong But I wonder there should be such earnest Recusants to subscription of the followers of Calvin among us whenas he to the English Protector writes thus 'T is fit to look after the desultory humour of them who would have too much lawful to themselves The door is to be shut to curious doctrines and one expedite means for that purpose is if there were a summary of doctrine received of all which all may follow in Preaching to the observing of which all Bishops and Parish Priests may be bound by an Oath that no one may be admitted to any Ecclesiastical Office unless he first engage that he will keep inviolate that consent of Doctrine And so for Catechism And as to a Form of Prayer and Ecclesiastical Rites I very much approve that there be a constant Form extant from which it may not be lawful for the Pastors in their Functions to depart in regard of the simplicity and unskillfullness of some and that the consent of the Churches among themselves may more certainly be manifest Lastly to prevent the desultory levity of those who affect Novelties And in his Epistle to Farellus Å¿ Calv. Ep. 87. Calvin writes It always prevail'd in the Church which was decreed in ancient Synods That those who would not be subject to the Laws of Common Discipline should be dismissed from their Function § 4. The very frame of the Articles shews the great Moderation and Wisdom of the Church they being propounded on purpose so as to avoid unnecessary controversy propounded not with a Laodicean indifference or lukewarmness in what we ought to contend for t Parkers Eccles Pol. l. 1. c. 25. as some charge our Church with It is not meant here or elsewhere by Moderation such a Latitude which Bishop Taylor saith u Ductor Dub. l. 3. â— 4. §. 23. hath something of craft but very little of ingenuity which can only serve the ends of peace and external Charity or a fantastick Concord but not the ends of truth and holiness and Christian simplicity It is not meant here as if our Articles were framed like the dubious Oracles of Delphos that the Subscribers might understand them which way they please like a shoe for every foot as if they were to deceive by ambiguous terms x Conference at Hamp C. p. 15. The Judicious Bishop Sanderson y Pax Ecclesiae p. 52. in his directions for the Peace of the Church lays down this as the first That particular Churches would be as tender as may be in giving their definitions and determinations especially where there may be admitted a Latitude of dissenting without prejudice done either to the substance of the Catholick Faith or to the tranquillity of the Church or to the Salvation of the dissenter In which respect the Moderation of the Church of England is much to be commended and to be preferred not only before the Roman Church which with unsufferable tyranny bindeth all her Children upon pain of Damnation to all her determinations even in those points which are no way necessary to Salvation but also before sundry other Reformed Churches who have proceeded further than this Church hath done It is a sufficient proof of the sincerity of our Church if what it hath declared and intended to declare hath a true clear and certain meaning and her Articles do surely conduce to peace if it appear all agree in the true usual literal meaning But in respect of what is not intended to be declared by them z King Charles I. Declaration 1630. published with the Articles If even in these curious points in which the present differences lye most men of all sorts take the Articles of the Church of England for them then may be infer'd what the Right Reverend Bishop of Chester hath said a No necessity of Reformation of the Doctrine of the Church of England 1660. This rather gives a Testimony of
the great Wisdom and Moderation of the Church which in points doubtful and controverted hath propounded only that which no sober man can make matter of doubt or subject of controversy As in the 16th Article 't is said Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost Now certainly this is in it self a most sound certain infallible plain and perspicuous Doctrine and being so the want of liberty to interpret one term of it deadly sin cannot render it doubtful for interpret it which way you will either all sins are deadly or say all sins are not deadly it will be equally true that every deadly sin is not the sin against the Holy Ghost In the like manner whether we may fall from grace totally and finally which hath a great doubt Without any question After we have received the Holy Ghost we may depart from grace given of that there hath never been any question In the third Article of Christs descent into Hell b Compare the Articles of K. Edw. 6. 1552. and those of 1562. The Church purposely hath waved all the Controversies thereof and plainly propounded the Article c Hujus Articuli verum genuinum sensum neque Apostoli â—â—â—dideruâ—â— neque Ecclesia definivit Rem itaque credimus modum nescimus Archiep. Spalat l. 7. c. 12. §. 125. In the 17th Article there is not one word of the horrible decree of absolute reprobation rather in the close of the Article there is a wholsome caution against extreme curiosity Furthermore we must receive Gods promises as they are set forth to us in Holy Scriptures and in our doings That will of God is to be followed which is expresly declared to us in the word of God and in the Homilies our Church d 2d Part of the Homily of falling from God takes notice of some who Hearing the loving and large promises of Gods mercy and so not conceiving a right Faith thereof make those promises larger than ever God did c. So evident is it that the Church of England was intent on Peace and Edification of her Sons Wherefore the Articles of the Protestant Church in the Infancy thereof were drawn up in general terms foreseeing that posterity would grow up to fill the same meaning that these holy men did prudently discover that differences in judgment would unavoidably happen in the Church and were loth to unchurch any and drive them off from an Ecclesiastical Communion for petty differences which made them pen the Articles in comprehensive words to take in all who differing in branches meet in the root of the same Religion e Historia quinque articularis Part 2. Ch. 8. So that I think the modest survey of Naked Truth f p. 4. did not fly one jot too high when he saith It cannot be denied but the Articles of our Church were compiled with the highest discretion and Moderation that ever was used by un-inspired men so that it is a most unreasonable charge on the Church of England to say she has tyrannically imposed many unnecessary conditions on her Members in point of Faith and Doctrine so large a Scope is left in our Church for mutual charity and the enquiries of the studious Bishop Bramhall was far from one of those which some called Latitudinarians yet he saith g Fair Warning Ch. 1. If it were not for this Disciplinarian humour which will admit no Latitude h Sunt ergo res aliquae ita comparatae ut benignam sibi interpretationem suo quodam jure concedi postulent quae sc non sit interclusa verborum angustiis sed cum quodam ut Ciceronis verbo utar Laxamento liberior De Juram oblig prael 2. §. 8. in Religion but makes each nicety a fundamental and every private opinion an Article of Faith which prefers particular errours before general truths I doubt not but all reformed Churches would easily be reconciled Wherefore in such points which may be held diversly of divers men salvâ fidei compage I i Chilingworth Pref. §. 28. would not take any mans liberty from him and humbly beseech all men that they would not take mine from me k Non per difficiles quaestiones nos Deus ad beatam vitam vocat S. Hilar. l. 10. de Trin. Sunt quidem nonnullae quaestiones è curiosis inquietis hominibus excitatae etiam doctis piis viris negotium faciunt in his ea Moderatio adhibenda c. Spalat de officio pii viri And here I think the Judgment of l Jur. praedest p. 21. Bishop Andrews may fitly be repeated as most agreeable with the Moderation of our Church I truly ingenuously confess I have followed the counsel of St Austin These mysteries which I cannot unfold I admire them shut and therefore for these sixteen years since I was made Priest I neither publickly nor privately have disputed nor Preacht of them and now I had rather hear than speak of them And truly since it is a slippery place and hath on either side its Precipices and since these places of St Paul are always esteemed among those which are hard to be understood and many of the Clergy are neither fit to explain them nor many of the people can be idoneous hearers I would e'ne perswade silence enjoin'd on both sides and truly I judge it more expedient that our people be taught to seek their Salvation in the plain way of a holy and upright life than in the hidden paths of the divine Counsels into which too curious inspection use to cause giddiness in their Heads and mists before their Eyes § 5. In persuance of the same design of the Church for Peace and Moderation it is very proper here to mention the seasonable and wise Declarations and Injunctions of our Kings of England to Preachers and all others to keep them within the bounds of the same peaceful Moderation In the Injunctions of King Edw. VI. 1547. Of Sermons It is injoin'd That they shall purely and sincerely declare the word of God and in the same exhort their hearers to the works of Faith Mercy and Charity especially prescribed and commanded in Holy Scripture In Queen Elizabeth's Articles for Doctrine and Preachers They are admonished to use sobriety and discretion in teaching the people namely in matters of controversy and to consider the gravity of their office and to foresee with diligence the matters which they shall speak to utter them to the edification of the Audience King James Jan. 18. 1616. sent instructions to the Universities That young Students in Divinity should be excited to study such Books as were most agreeable to the Doctrine and Discipline of the Church of England and bestow their time in the Fathers and Councils and Schoolmen Histories and Controversies and not to insist too long on Compendiums and Abbreviations making them the ground of their study August 4. 1623. In his Letter to the Archbishop Whereas divers
young Students by reading of late Writers and ungrounded Divines do broach many times unprofitable seditious and dangerous Doctrines to the scandal of the Church He injoin'd That none under a Bishop or Dean do presume to preach in any popular Auditory the deep points of Predestination Election Reprobation or of the Vniversality Resistibility or Irresistibility of Gods Grace But rather confine themselves wholly to those two Heads of Faith and a good Life which are all the subject of the ancient Sermons and Homilies That no Preacher of any denomination whatsoever shall presume to fall into bitter invectives and undecent railings against the Persons of either Papists or Puritans but modestly and gravely when they are occasion'd by their Text free both the Doctrine and Discipline of the Church of England from the Aspersions of the Adversaries King Charles of Blessed Memory set forth with the Articles a Declaration 1630. wherein he required thus In these curious and unhappy differences which have for so many hundred years in different times and places exercised the Church of Christ We will that all further curious search be laid aside and these disputes shut up in Gods promises as they be generally set forth to us in Holy Scriptures and the general meaning of the Articles of the Church of England It is to be wisht that all the Directions concerning Preachers in the several Kings Reigns since the Reformation were Imprinted on the minds of all the Clergy and others especially His present Majesties Directions Dated October 14. 1662. Which among other great reasons inducing were set forth because of the extravagance of sundry young Divines who took upon them in their popular Sermons to handle the deep points of Gods Eternal Counsels and Decrees and other fruitless controversies serving rather to amuse than profit the hearers which is done for the most part and with greatest confidence by such persons as least understand them Therefore they are admonisht not to spend their time in the search of such abstruse and speculative notions However that they presume not positively and doctrinally to determine anything concerning the same And for the edifying the people in Faith and Godliness That they in their ordinary Sermons insist chiefly on Catechetical Doctrines wherein are contained all the necessary and undoubted verities of Religion declaring withal unto their Congregations what Influences such Doctrines ought to have into their Lives and Conversations and stirring them up effectually as well by their Examples as their Doctrines to the practice of such religious and moral duties as are the proper results of the said Doctrines as Self-denial Contempt of the World Humility Patience Meekness Temperance Justice Mercy Obedience and the like and to a detestation c. And because these licentious times have corrupted Religion in the very roots and foundations That where there is an Afternoons Exercise it be especially spent either in explaining some part of the Church Catechism or what may conduce to the Exposition of the Liturgy and Prayers of the Church as occasion shall be offered The only cause they grew into contempt among the people being this that they were not understood The subscription for University Preachers in the University of Cambridge keeps its Subscribers within the same bounds and by the way I may note the Moderation and Excellent temper of our Vniversities at this time Having known for many Years together in Cambridge there have seldom been disputed in our Schools those Controversies which in the Age before did so much divide both Foreign Churches and ours and also our Vniversities themselves of our other Vniversity I am assured the same from my most Reverend Diocesan the Lord Bishop of Lincoln Having mentioned our Vniversities I conceive a very proper proof of the Moderation of our Church of England may be taken from the general practice in our Universities those noble Seminaries of the Church where among the Theses which are disputed in the Divinity Schools commonly one is given to assert our Church against the Romanists the other to defend our Church against other Sectaries The care of very many of our Bishops hath been also the same as may appear from one of their Exemplars of Subscription I have set it down in the Margent m Ego Curatus cui licentia praedicandi verbum Dei concedenda est sacras literas purè sincerè tractabo easque prudenti simplicitate populo exponam nec in sermonibus meis de rebus jam constitutis suscitabo Controversias nec spargam contentiones neque innovationem ullam doctrinâ vel Ceremoniis suadebo V. 1. Vol. Episcopii praes Praevorstii de concionibus because of its excellent use In the Instructions of King James 1618. to the Divines He sent over to the Synod of Dort One was That they should advise the Ministers of those Churches that they do not deliver in the Pulpit to the people those things for ordinary Doctrines which are the highest points of Schools and not fit for vulgar capacity but are disputable on both sides and that they carry themselves with that advice moderation and discretion as became them c. After all these great Testimonies of Moderation in our Church it is proper to mention what we meet with in the Pacific Dr Hammonds Discourse of Gods Grace and Decrees § 24. This I suppose the reason both of our Churches Moderation in framing the Article of Predestination and of our late Kings Declaration in silencing the debate of the Question For if by these methods the Church could but have prevailed to have the Definitions of the several pretenders forgotten All men contenting themselves as our Article prescribes with the Promises of God as they are declared in Scripture the turmoil and heat and impertinence of disputes had been prevented which now goes for engagement in Gods cause And blessed be God the design of the Churches Moderation and of our Gracious King the Churches Moderatour and Governour hath thus far had excellent effect in the Church and our Universities that for a long time there hath been a great silence from that noise and learned squabble which sometimes formerly disturbed the Churches Peace so that now we may be more at leisure without prejudice and passion to review and admire the wise and excellent determinations of our Church § 6. To shew how well the Controversies of the late Age have been moderated by our Church might deserve a just Treatise by it self But our Church seems to observe the same advice which King James gave to the Divines going over to Dort 1618. In case of opposition between any over-much addicted to their own opinions their endeavours should be that certain Positions be moderately laid down which may tend to the mitigation of heat on both sides Our Church throughout hath done the same thing as might be instanced at large in the Controversies between us and the Romanists and between others also Indeed the Articles and especially the Homilies do copiously and
of the Church the Ministration of Sacraments and other Rites and Ceremonies but also the Doctrine and Religion set out by King Edw. VI. to be more pure and according to Gods word than any other used in England these thousand Years c. § 4. In all the Churches of this Kingdom Cathedral and Parochial the Church now hath moderately appointed the same Rules and Cautions and the same use among us every where and those few in number plain and easy to be understood f The Preface to the Common-Prayer Book Whereas the Rubricks and Orders of the Church of Rome are so innumerable intricate and various that scarce an Apprentiship may suffice to learn the practice of them which whether it suit with the simplicity of the Christian Gospel may without difficulty be judged Among us an easy Calendar is prefixt with few Canons and Prescriptions and those very intelligible wherein according to an excellent Moderation the People have their parts for excitation sake and to unite their affections although no where in what is properly ministerial § 5. The Moderation of our Church is sufficiently known to the whole World in requiring our Common Prayers to be in the vulgar tongue for the general benefit of all According to our 24. Article It is a thing plainly repugnant to the word of God and the Custom of the Primitive Church to have publick Prayer in the Church or to administer the Sacraments in a tongue not understood of the people Which Article is further confirmed and proved in the Homilies especially in that of Common-Prayer and Sacraments from the nature and end of Prayer Resolving also As for the time since Christ till that usurped power of Rome begun to spread it self and to enforce all the Nations of Europe to have the Romish Language in admiration it appeareth by the consent of the most ancient and learned Writers there was no strange tongue used in the Congregation of Christians Yet for the same reason that common people should have their Prayers in English among us those who have been educated in sufficient learning are allowed to use them in another tongue as in Vniversities and Colleges The use of the Latin Form of Prayers is also commended to the Ministers of the Church of England by Queen Elizabeth's Letters Dated April 6. 1560 g Bishop Sparrow's Collection and also the first Rubrick before the Preface of Ceremonies In all which the Moderation of our Church doth comply as the Queens Letters doth express it with the necessity of those who do not understand other tongues and the desire of those who de § 6. Notwithstanding the Church hath provided most excellent Prayers for the use of private devotion upon all general occasions and what is readily and properly applicable to more occasions particular yet the Moderation of the Church hath not thought fit any where to bind all who are of her Communion to the use of her Common Prayers in private Families or Closets The Rubrick which enjoins All Priests and Deacons to say daily the Morning and Evening Prayer either privately or openly is set down with great Moderation Not being let by sickness or some other urgent cause In the Family or in Visitation of the sick if the particular condition of the one or the other do require it and in private and in the Closet It is not supposed by our Church but that every one may ask their own wants in what form of words he shall think fit h Dr Hammonds Pract. Cat. of Prayer The Consideration of which Liberty indulged by the Church caused I suppose another excellent Writer i Dr Patricks Devout Christian Preface thus also to express himself It is possible also that some may judge this whole work to be but a needless labour since they have the Book of Common Prayers at hand which they can use at home as well as at the Church With these persons I shall not contend but only deliver my opinion freely about this matter which is that the reverence due to that Book will be best preserved by employing it only in the publick Divine Service or in the private where there is a Priest to officiate However the design of it is not to furnish the people with Prayers for all those particular occasions wherein devout Souls would make their requests known to God and the constant opinions of pious Divines in this and other Churches we see by their Writings hath been that other Books of Prayers are necessary for the flock of Christ beside their publick Liturgy Though in the choice of such Prayers as are so accommodate to the occasions of humane Life and such Cases as are incidental to the spiritual needs and circumstances of Christian people there hath been sometimes wished some further advice and recommendation made common by Authority The 55. Canon thus directs That before all Sermons Lectures and Homilies Preachers and Ministers shall move the people to join with them in this Form or to this effect as briefly as conveniently they may in hunc aut similem modum The Title in the Latine Canons is Precationis formula à concionatoribus in Concionum suarum ingressu imitanda In the English Canons the Title is A Form of Prayer to be used by Preachers before their Sermon From all which I only note That the Moderation of the Church is certain and undoubted But the disagreeing variety in practice consequent thereon whether it be so convenient it remains for Superiours to judge § 7. Although some of the ancient Christians used the distinction of Hours of Prayer which at first was thought orderly and useful as a voluntary task and determining of the Christian Liberty of those who profess Gods Service is perfect freedom Yet our Church considering the common employment of most and the natural infirmities of all hath appointed and required only a daily Sacrifice of Morning and Evening Service as of constant observance not excluding but inviting other voluntary oblations of a sincere Devotion to God according to our leisure and opportunity But our Church doth no where countenance the novelties of those that put any trust in the bare recital only of a few Prayers k Dr Cosins of the antient times of Prayer or place any vertue in the Bedroll or certain number of them at such and such hours notwithstanding many of the said Prayers are also directed otherwise than Prayers should be § 8. Although according to the judgment of the Church and in truth the entire worship of God is complete in the Divine Service of the Church even as among the Jews Sacrifices Prayers and Thanksgivings made up the entire notion of Divine Worship so under the Gospel the Sacrifices of Prayer and Thanksgiving do absolutely compleat the worship of God yet our Church judgeth according to an excellent temper of the use and necessity of Sermons acknowledging their great use as occasion requires to convince reprove to excite and comfort
Christ which of themselves are sufficient motives to Religion and make the same proceed from the most free and most suitable and noble principle that can be of affection and thankfulness to God § 13. Because an Oath is an act of Divine Worship in which we solemnly invoke God as a witness to what we swear It is but proper here to take notice of the Moderation of our Church in what relates to Oaths 1. Our Church doth in the 39. Article of Religion excellently declare and in the Homily against perjury at large prove The lawfulness and benefits of swearing for causes necessary and honest and for the ending of controversy and sets forth also the sore danger of perjury 2. Our Church doth at large testify against customary and unnecessary Swearing and the mentioned Homily declares the danger and vanity thereof Both these purposes of the Homily are briefly contained in the 39th Article Thus As we confess vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ and James his Apostle So we judge That Christian Religion doth not prohibite but that a man may swear when the Magistrate requireth in a cause of Faith and Charity so it be done according to the Prophets teaching in Justice Judgment and Truth In a few lines also of the Homily our Church seems fully to determine the whole Controversy which our Sectaries have rais'd concerning Swearing When Christ so earnestly forbad Swearing it may not be understood as though he did forbid all manner of Oaths but he forbiddeth all vain Swearing and forswearing both by God and by his Creatures as the common use of Swearing in buying and selling and in daily Communication to the intent every Christian mans word should be as well regarded in such matters as if he confirm'd his Communication with an Oath for the truth is as Theophylact writeth no man is less trusted than he that useth much to swear Beside the practice of the Gentiles to swear by Creatures the Jews had fallen into that Custom which gave our Saviour and St James occasion to forbid such S. Mat. 5. 34. S. James 5. 12. kind of Swearing which also was in use among the Manichees as St Augustine notes x Jurabant saepissimè nulloque mentis scrupulo per Creaturas c. Faust 22. Seeing then all Swearing by the Creatures is counted by the Homily Vain-Swearing It can be deemed no other to swear by the y V. Catechism Trident Blessed Virgin or by Saints or their reliques since they have no delegated power to know our hearts or to punish Perjury At the solemn Inauguration of the Emperour he saith I swear unto God and S. Peter c. When any enter into a Monastery they say I vow unto God and to the Blessed Virgin and to S. Dominic or some other their particular Saint 3. Concerning the matter and obligation of lawful and unlawful Oaths we may hear our Church excellently advising and declaring Therefore whosoever maketh any promise binding himself thereunto by an Oath Let him foresee that the thing he promiseth be good and honest and not against the Commandment of God and that it be in his own power to perform it justly and such promises must men keep evermore assuredly But if a man at any time shall either of ignorance or of malice promise and swear to do any thing which is either against the Law of Almighty God or not in his power to perform let him take it for an unlawful Oath Of an unlawful Oath the same Homily determines in the Case of Herod That as he took a wicked Oath so he more wickedly performed the same These full and just determinations of the Church might be fitly commented on by what Bishop Sanderson hath writ of the obligation of Oaths especially in his third Prelection and may very justly also be applyed to the Case of the solemn League and Covenant which sufficiently justifies the abjuration of the Covenant as it is required in the Act of Uniformity 4. Our Church lays a great charge and weight on the words of the Prophet Jeremiah Ch. 4. V. 2. Thou shalt swear in Judgment Truth and Righteousness Whosoever sweareth let him be sure in his Conscience That his Oath have these three conditions z Homily against Perjury which also are mentioned in the 39th Article and largely insisted on in the Homily All which do sufficiently testify against the Equivocations and mental reservations which the Jesuits allow and defend which is a most notorious artifice of deceit a great profanation of the divine name and contrary to the nature and end of Oaths And that we may observe how rightly our Church judgeth of the Power of the Pope or of any other in rescinding and dispensing with lawful Oaths a Vi. Duo brevia Pontisicis Ro. 1. dat 1606. 2. dat 1607. contra juram Fidel. in R. Jac. Apologiâ yea dispensing with men aforehand to make unlawful Oaths and Vows as in Marriages within the degrees Levitical b Apol. of certain Proceedings in Courts Eccles p. 2. c. 2. p. 18. The sixth part of the Homily against wilful Rebellion speaking of the Bishops of Rome discharging the Subjects of the Kings of England of their Oath of Fidelity to their Soveraign Lord as particularly Innocent III. to King John calls it fitly A feigned discharging of their Oath and fealty and a vain cursing of the King Which practices of the Popes rely upon two Principles of the Church of Rome 1. That the Pope hath an absolute and Oecumenical Authority over the whole World and that all Oaths are to be taken with a reserve of his pleasure and that he hath the sole power to declare and dispense in what relates unto them 2. That Faith is not to be kept with Hereticks which Doctrines are published in the Books of the Famous Romanists neither prohibited nor animadverted on c Nullo modo Fides servanda Haereticis etiam Juramento firmata Simanca In interpreting Oaths as our Church doth not encourage any loose sense that the taker by any evasion may collude the design of the Law so also our Church rejects such rigid interpretations which force the words to a severe sense but where a fair and easy construction may be made by the natural interpretation of the words which is agreeable to truth and justice and may secure the intention of Superiours such a construction our Church is ready to allow of and encourage d Vi. Q. Eliz Admon V. Article 37. 5. The general Oaths enjoined or defended in our Church are but few and those for great causes appointed and with great Moderation framed As 1. The Oaths of Allegiance and Supremacy The necessity and Moderation of which hath been largely expounded in the Apology of King James and others d See the Admonition of Q. Eliz 1559. of the Oath of Supremacy Nunc mitius ac moderatius substitutum est Sander de Schism Angl. p. 149. since which the
the Devotion wherefore as it is in the 49. Injunction of Queen Eliz. A modest and distinct Song is enjoined k Itaque operosam Musiâ—am quae figurata dicitur infâ—rri placet V. Reform Leg. Eccl. de Div. off c. 5. V. Vossium de viribus rythmi such that the sentence of the Hymn may be understood And for Organs or other Instruments of Musick in Gods worship they being a help Mr Baxter's Christian Direct p. 412. partly natural partly artificial to the exhilarating the spirits for the praise of God I know no argument to prove them simply unlawful but what would prove a Cup of Wine unlawful or the tune and metre and melody of singing unlawful And now we are discoursing of Melody the use of Bells l Vbi pulchriores plures magis sonorae etiam ad modos Musicos confectae Campanae quam in Anglià Spal contra Suarez c. 2. §. 27. among us deserves our notice since the Archbishop of Spalato hath taken particular observation how choicely we are furnished in our Kingdom for Assembling the Congregation for testimonies of publick joy and for pious admonition of Christian people to pray for such as are departing this life but among us they are not us'd with any superstitions m Nec Campanas superstitiosè pulsari vel in vigiliâ animarum vel postridiè omnium Sanctorum qui dies non ita pridem geniis mortuorum sacer erat Lib. quo Canonum 1571. What Cardinal Bellarmine n C. Bell. Apologia calls only Benediction of Bells is not after that manner as might make it be thought they are Christned o Centum gravam 51. § 13. Having observed the Moderation of the Church in its Feasts the same also is very true of its Fasts The keeping up of the Festivals and Fasts in the Greek Church hath been observed as a chief means of preserving the Christian Religion from sinking among them p De Eccl. Gr. statu hodierno p. 10. L. Canon 72. 1603. Our Church is neither so remiss as not to give any Counsel or Command for Fasting nor suffers any not Ministers to appoint solemn Fasts without authority q In observantiis afflictivis videtur providendum de aliquâ Moderatione Pet. de Aliaco in fasc re exp Jejunium Ecclesiae non debuit abrogari licebit moderari Wicelius in viâ Regiâ p. 374. neither is she immoderate in what she injoins but observes its due measures as are most conducing to assist Meditation Prayer and the exercise of Repentance and works of Piety With Fasting we join Alms and the Commemoration of what Christ hath done and suffered for us And as among the Jews it was usual for them voluntarily to fast on that day yearly they buried their Parents so in the Christian Church on the time that the Bridegroom was taken away before the Paschal Festivity the Custom hath been to fast more or less Some few times beside are appointed as opportunities to call off the mind from the blandishments of sense Mortification and temperance we are enjoin'd by our Christianity and further it appears to all most reasonable that there should be some seasons proper for Fasting and Mourning which private persons may appoint to themselves r Tantum tibi jejuniorum modum impone quantum fâ—â—re potâ—sâ—s siâ—t tibi pura casta simplicia moderata non superstitiosa jejunia S. Hier. de vitâ cler ad Nepotian much more the publick authority of the Church for the common good of all In which appointed Fasts let us well observe that the Precepts of the Church make no difference of meats but require such an abstinence as may best subdue the flesh to the Spirit There are three ends of Fasting saith the Homily To chastise the flesh That the Spirit may be more fervent to Prayer and that our Fast may be a witness with us before God of our humble submission to His Majesty So that the difference of meats which we observe is accidental to the Commands of the Church and not at all directly intended in it but left to every one 's Christian Liberty and choice Å¿ Pâ—â— temporibus causis uniâ—scuâ—â—sque non pro imperio novae Disâ—ipline Tert. adv Psych Cap. 2. so long as the purposes of Religion before-mentioned be observed and the Commands of Governours Thus the Moderation of the Church leaves us here as she finds us in our Christian Liberty But we are to consider that it is part of the Christian liberty of publick Governours in Cases left by God indifferent therein to Command especially for publick good So that it is the Law of the Kingdom only which streightens and confines our liberty from meats at some particular times While therefore it is the Law of the Kingdom people must have a care of charging the Church with a superstitious difference of meats because the Church of Rome usurps that power The Statute indeed of Queen Eliz. provides concerning observing Lent and also that Lent be not counted a Religious Fast that is by the Statute None are to affirm that any eating of fish or forbearing of flesh is of any necessity for saving the soul of man or that it is the service of God otherwise than as other politick Laws are for as the Homily t Homily of Fasting further expounds it The Laws of Princes are not made to put holiness in one kind of meat or drink more than another but are grounded meerly on policy All subjects therefore are bound in Conscience to keep these Laws Conscience I say not of the thing which is in its own nature indifferent but of our obedience we owe to Gods Minister According to which sense also must the Laws be understood which respect the Wednesday Fast called by some the Jejunium Cecilianum u Quòd putetur Cecilii esse inventum De Schism Angl. p. 172. If any person should affirm it to be impos'd with an intention to bind the Conscience he should be punished like a spreader of false news that is to burden the Conscience with a superstitious difference of meats or as of necessity to bind the Conscience by any Law equivalent to the eternal word of God which are the words of the Advertisement of Queen Elizabeth in her order of Ceremonies 1554. Thus in the Visitation Articles of King Edw. 6. The manner and kind of fasting in Lent and other days in the year is but a meer positive Law and therefore all persons having just cause of sickness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Ap. 69. or other necessity or being licensed by the Kings Majesty may moderately eat all kinds of meats without grudge or scruple of Conscience So careful is our Church according to the practice of the ancient Church that the Fasts be observed with all just and equitable Moderation lest any fall into an excess of abstinence y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil M. 〈◊〉 〈◊〉 〈◊〉
the late History of the Irish Affairs Which most remarkable Story is a strange proof of the dangerous influence on Kingdoms which is to be expected from the propagation of the Roman Faith and is also a great Instance of the Moderation of our Governments and how ineffectual the same is on such § 8. The Rules and Orders of our Church are mildly and moderately framed Our Church being ever most remov'd from the guilt or humour of Domineering over the Consciences of any She teacheth and enforceth the Divine Commands and useth her Liberty in those things which are left undetermin'd and are within her own just Compass The Precepts of the Church which are very few are justly affirmed to bind by virtue of the Command of God yet their Obligation which is declared not to be Universal only to her Sons and that but so long as she judgeth expedient is intended or remitted as just reason of the Case requires No Councils Evangelical are any where made into Laws in our Church or set up as a Fund for Merit and Supererogation but are left free for our further exercise and endeavour after Christian Perfection Which because it cannot be thorowly attained in this imperfect state therefore the Moderation of our Church no where pretends to this perfection either of Knowledg or of Grace So K. James affirmed to the Cardinal He never should boast of this Church as being perfectly without spot or wrinkle § 9. For Illustration sake if we would compare the moderation of our Laws with the Laws of the Roman Church we cannot better do it than by taking into Consideration a Chapter of Card. Bellarmine's * C. Bellarm l. de Pontif. Ro. cap. de comparatione Legum wherein he useth very neat Sleights to elevate the heaviness and number of the Pontifical Laws and to make them fewer and lighter than were the Ordinances among the Jews For saith he the Laws absolutely impos'd upon all Christians by our Church are scarce found any more than four viz. To observe the Feasts of the Church And the Fasts and to Confess once a Year and to Communicate at Easter Indeed the Men of that generation are so wise that until any be a through Proselyte there is all shew of Moderation that may be to entice them into their Communion But first what Bondage was there ever among the Jews comparable to that one Obligation among the Romanists to believe the Church and Pope of Rome infallible with the Consequences of that in practice which are heavier than all the Jewish Observances set together 2ly On the Supposition that there were only those four general Precepts of the Church we may consider how great Burdens any one of them singly do contain 1. In that their Feasts are so excessive in their number and the observation of them have so many Superstitions V. Ch. 9. The same 2. is to be said of their Fasts 3. In that Auricular Confession of all Mortal Sins with all their Circumstances is enjoyn'd as by Divine Right V. Ch. 11. 4. The slightest Precept of the four is the last of Communicating at Easter But considering therewith the round belief of Transubstantiation which all are required to have we may truly say with our Bishop Hall * Remains p. 30. The Pope's little Finger is heavier than Moses 's Loins But perhaps one reason why the Cardinal saith there are so few Precepts of the Church is because he will say that many of the rest are Divine Commands as Extreme Unction c. The rest saith he of which the Tomes of Councils and Books of Canon Law are so full are not Laws but Admonitions only or pious Institutions without obligation to Fault However there are great store of them of a great Bulk But it is strange that so many Canons of Councils and other Laws enforced with Anathema should have no intended obligation to a Fault in case of Transgression Why were such Laws made or why were such Anathemaes annexed Or saith he They are Conditional Laws as of Celibacy in case any enter into sacred Orders which are not to be accounted burdensome because the Law leaves them to their choice as also in case of Vows How many and how strict observances are contained under such conditional Obligations is too well known to be largely insisted on The Purifications the choice of Meats among the Jews had not all of them comparably so many Rites and Orders and Laws as the Pontifical Oeconomy hath But to make the Precepts of the Church show very light and easie indeed The four Laws of the Church saith Bellarmin are rather a determination of the Divine Law than any new Law for by the Divine Law we are bound to dedicate some time to the Worship of God sometimes to Fast to Confess to Communicate True indeed But then the general Rules of Scripture the edification of Christian People the practice of the Primitive Church the ends of Religious Actions themselves ought to give measure to Laws as in the Church of England is practised and not to let their Commands run out into such lavish extremity where God hath left us at so large and safe freedom Lastly he saith The Commands of the Church have a most moderate Obligation for in their Fasts those who are Sick and Aged are accepted And for Festivals their observation also is dispensed with upon a just Cause So that in conclusion the Church of Rome is the most moderate Governour that ever was for there it is the easiest matter to get off from the strictest Precepts that are if you have Money but the Poor cannot be comforted * Nota diligenter quod hujusmodi gratia dispensationes non conceduntur pauperibus quia non sunt ideo non possunt consolari Taxa Cancel Apostol So great is the moderation of the Church of Rome so large are her Indulgences whether for Commission of Sin or for Omission of Duty § 10. Having mentioned the mildness of the Churche's Power It is meet for the further shewing her Moderation to note That our Church in the Government of her Ecclesiastical Courts in their manner of Process Sentence Appeals doth make use of the Law of Equity moderating even the practice of that also with all due Subordination to other Superiour Laws According to Equity our Church desires all its Laws may be interpreted ¶ Benignius leges interpretandae sunt quo voluntas earum conservetur Capienda est occasio quae praebet benignius responsum She admits of a mitigation of a rigid Sentence She doth sometimes dispense with her General Rules upon the exception of a particular Case Just reason requiring she admits a commutation of her Censures When there is sufficient Cause she is ready to abrogate any such Laws as are found inexpedient and inconvenient The reason of her Laws ceasing they are made to cease also And to take cognizance of their desires who ask a relaxation of strict or rigid Law there
is a Court of Faculties constituted on purpose to grant in many Cases not repugnant to the Law of God * Camden Britan. p. 110. a Dispensation of some Canons And if the Ecclesiastical Senate among the Disciplinarians might for the greater good of the Church dispence with a Rigid Law why Altare Damasc p. 85. may not the same be done in a Christian Kingdom by such Authority as the King and the Laws have constituted And we count it a great Moderation in our Establishment that there is amongst us a right of Appeal allowed in case of unjust Censure And the Moderation of our Public Government hath been such that Permissions which have been sometime known upon occasion were never allowed to make void the Laws of the Kingdom or the Church It may be added that in the separation and division of Causes which is made between our Ecclesiastical and Civil Courts as excellent Proportions and Measures are observable so instead of all is that the Rules of Ecclesiastical Practice are with all reserve and subordination to the Laws of the Kingdom For our Church useth no other voluntary Jurisdiction than what is established or confirmed and limited by the Statute or Municipal Law For the execution of which and to correct the Excesses and Defects which shall be found among the Ministers or People and to promote Piety Righteousness and Sobriety of Life and Conversation there are among us frequent Visitations appointed and practised by the Bishops and Arch-Deacons CHAP. XIII Of the Moderation of the Church and Kingdom referring to the Administration of Public Laws towards Offenders § 1. The occasion of that Mistake which is concerning the unlawfulness of Coercion in cases which concern Religion § 2. It may be very well consistent with the Moderation of the Church besides her own Censures to approve and sometimes desire such Coercion § 3. The Vse thereof in many Cases relating to Religion the undeniable Right of the Christian Magistrate § 4. Some of the chief Objections hereunto Answered § 5. Sundry proper Instances of the great Gentleness and most indulgent Care of our Church toward all its Members § 6. The Moderation of the Church and Kingdom not without their requisite and just Bounds § 7. The Recourse which our Church desires may be made to the Secular Arm is not but upon urgent and good Occasion § 8. Our Government defended from unjust Clamours of Persecution of the Romanists on one side and the Separatists on the other § 9. The Kings of England since the Reformation and especially his present Majesty Glorious Examples of this Moderation The effect of this Moderation yet much desired and wanted § 1. AS the nature of Moderation hath been Explained Ch. 1. The most proper Instances thereof are such as shew the Gentleness and Mildness of the Church with reference to such Censures and Punishments as are used and approved by Her Which is most necessary to be observed because the most general but groundless Objection against the Moderation of our Church hath been upon this Occasion Which if we truly consider ariseth either from a mistake in Judgment that all Coercion in matter of Religion is unlawful or else from an Impression which on the Phancy and Affection of easie and soft Dispositions hath been made from the Complaints of several to whom whatever looks like Penalty is commonly irksome and very unpleasing especially if it happens that they are guilty of the same wherefore they seem in haste to fly unto Religion as their Sanctuary against Punishment as if God's Religion and His Church had different Altars among us therefore I doubt not but when the Prejudice against the former Mistake is taken off Religion and the Church will appear to have the same Interest and the Moderation of the Church may be fairly acknowledged § 2. For the distinct understanding what is right in this Case we may first Consider how far toward this Coercion the Church can move of it self 1. We cannot but acknowledg the Church as a Society established by our Lord Christ and which was necessary to the being of a Church had Rulers therein appointed with Authority and Power to effect the necessary Ends of Government Which could not be without a power of Discipline to Rebuke Article 33 and Censure and Exclude from such a Society those who will not observe its just Laws Which proceeding was suitable to the Apostolical Practice and Command with relation to Offenders and agreable to what was practised among the Jews in their Synagogues the common Reasons of which are perpetually the same Namely that such a Community and Fellowship as the Church is be maintained in Unity Peace and Purity since without these no such Society can subsist and that such Offenders may if possible be reduced and amended who are bound to submit to such Censures by virtue of their own first Consent which was the Condition of being admitted to partake of the Privileges of such a Communion But in that general Contempt which is cast on Sacred things through the grievous Corruption of the Age since many are insensible of their Duty and Relation to the Church as Members and also are apt to despise the Church and her Spiritual Discipline Therefore the Church in a Christian Kingdom being in other Circumstances than considered alone by it self receiving thereby Defence in the exercise of its Power so far that many times the Christian Magistrate is pleased to add to the Spiritual Censures of the Church if need be such outward and sensible Punishments as may touch the Bodies or Goods or Temporal Interests of such Delinquents In such a case the Church hath reason to accept of such Defence and to approve also and defend the same civil Animadversions on Offenders since they are very lawful and useful and worthy a Christian Magistrate § 3. He being appointed of God for the punishment of Evil-doers and to execute Wrath on them Since they on whom the Church rightly inflicts her Censures are Evil-doers therefore such also the more they undervalue the Censures of the Church the more justly are they the subjects of the Civil Magistrates Punishment And since Offences which affront the Majesty of Heaven are of the highest Nature the more Religious a Magistrate is the more care he will take to see such Punished And since Christian Magistrates owe that duty to God from whom alone they receive their Power and Soveraignty they are therefore especially to take care of Religion and Common Reason and Experience instructs us This cannot be done unless such Laws are guarded with Sanctions of Punishments that so They may be indeed a Terror to those who will break the Peace and Order of the Church Especially when the Peace of the Church hath so great an Influence on the Peace of the Public State or Kingdom Which when it is Christian the Religion of the Kingdom is the chief part of its Laws This is the use of no other Power than what
and others that do not hold with them they do very much hazard their right and title to the said Catholic Church as much as by any thing CHAP. XVI Of the Moderation of the Church of England in her Reformation § 1. The Reformation of our Church as it had just grounds and was by just Authority so it was managed with due Moderation the Idea of our Reformation having bin impartial § 2. The whole manner of it so far as concerned our Church was with great temper § 3. She separated from the Romish Errors not from their Persons any more than needs must § 4. Our Charity exceeds that of the Church of Rome which denys Salvation to all who are not of her Communion § 5. The Preparation of our Church to submit to the Church Vniversal saves us from Schism § 6. The Reformation of our Church was the more Christian because not fierce but well governed § 7. Albeit the Moderation of our Church seems to have enraged her Adversaries yet because of this Moderation our Church is the better prepared to survive Persecution § 8. The Moderation of our Church in her Reformation was founded on Rules of absolute Justice as in sundry great Instances is made to appear § 1. THe moderate and orderly Reformation of the Church of England Bishop Bramhall well calls the Terror and Eye-sore of Rome * Answer to the Bp. of Chalcedon p. 244. because of 3 Conditions of a lawful Reformation well agreeing thereto viz. Just Grounds Sufficient Authority Due Moderation 1. Just Grounds Under which head I shall not take too large a compass to illustrate the Moderation of our Reformation either from the manifold Usurpations and Corruptions of the Church of Rome at that time nor from the invidious task of looking into the extreme Rigors of any other Models of Reformation Neither is it here necessary to reflect more particularly on Matters of Fact historically relating hereunto which have bin copiously set forth by a multitude of Writers both Ecclesiastical and Civil which abundantly justify this Reformation both in its Causes and Proceedings clearly manifesting how this Church was justified therein from the unjust conditions of Communion which the Church of Rome peremptorily insisted upon 2. That it might have Just Authority the said Reformation was manag'd by the Guides and Governors of the Church and was confirmed by Supream Authority and so in every particular was as legal as any Reformation could or ought to be as doth sufficiently appear from Matter of Fact recounted in the Histories and Monuments thereof Wherein the Princes acted their parts and the Clergie theirs they calling together the Bishops and others of the Clergie to consider of what might seem worthy Reformation and the Clergie did their part for being called together by Regal Power they met in a National Synod of 62 and the Articles were agreed on and were afterward confirmed by Acts of State and Royal Assent * Arch-Bp Laud §. 24. Any Reformation otherwise than Regular is as much against the Principles of our Church as any one can wish and had the Doctrine of our Homilies bin well regarded it might have prevented much mischief consequent on later Reformations Lest any Persons upon colour of destroying Images make any stir or disturbance in the Common-Wealth it must always be remembred that the redress of such public Enormities pertaineth to the Magistrates and such as are in Authority and not to private Persons In the Homilies against wilful Rebellion is set forth at large the sufficient reason of our Church's Reformation viz. the Intolerable Usurpations of the Bishop of Rome To the same purpose * Angli necessitate dirâ cogente secessionem fecerunt Casaub ad C. Per. the Apologie of the Church of England doth express it self more largely than need be repeated We did nothing rashly or insolently for the sake of any worldly pleasure or advantage but upon great advice and deliberation we shook off a Yoke which we had no obligation to endure †Postermò ab illo decessimus cui obstrecti non eramus ejusque jugum ac tyrannidem excussimus Apol. Eccl. Angl. §. 150 159 160 c. The Church of England did but behave her self as became a free Church enjoying the Rights of a Patriarchal See according to the Rules of the Universal Church it reformed it self when it had high need For as King Henry the 8th said in his last Letter to the Pope Better is it in the middle way to return than always to run forth head-long and do ill 3. The Due Moderation of our Reformation will appear if we consider 1. The Idea or Form of our Reformatation was neither taken from Luther nor Calvin as the Romanists love to speak of us * Impia mysteria instituta ad Calâ—ini praescriptum Bulla Pii 5. contra R. Elizab. Calvinicas aliquot deprecationes substituit De Schism Angl. p. 165. In illis Angliae legiâ—us quae alios actus Sacrilegos ut Participationem Calvinianae coenae similes Communicationes in eorum ritibus praecipiunt Suraii Def. l. 6. c. 11. nor from any other but from the Holy Scriptures according to the use of the Primitive Church which were only its measures according to which our Church practis'd the part of the Elective Philosopher and chose what she thought most agreeable among the rest she seemeth to come nearest the Augustan Confession and the Consultation of Herman Arch-Bishop of Colon which was also set forth in English 1548. Among others that have reformed their Churches I have often saith Saravia admired the wisdom of those who restored the true Worship of God to the Church of England who so temper'd themselves that they cannot be reproved for having departed from the Ancient and Primitive Custom of the Church of God and that Moderation they have used that by their Example they have invited others to reform and deterred none * Sarav Desins Praef. * Ea omnia sublata sunt quae nimium onerosa operosa sunt Lud Capel inter Thes Salmur 6. Between those who were loth to bid adieu to their Ceremonies and others whose Reformation had no bounds our Godly Reformers compiled the excellent Model of our Liturgie in so moderate and well-temper'd a Mode as neither part had Alliance of D. off c. 1. just cause to think themselves agrieved †So that the Church of England appears faithfully to have practised the same counsel which P. Gregory the Great gave unto Austin the Monk when he was sent over into England From all Churches chuse whatsoever things are Pious and Religious whatsoever things are Right and being gathered into one bundle commend them to the Minds of the English for their use ¶ B. Greg. Epistol ex registro l. 12. indic 7. For having laid their Ground that Holy Scripture containeth all things necessary to Salvation Artic. 6. They do upon that * Huic Basi Reformationem Britannicam niti
my own part be content to meet them in the mid-way so that all Novelties might be renounced on either side Which passage I find cited by Cressie's Answer to Dr. Pierce adding thus See the condescence of this great King The want of such Moderation makes the Church of Rome so irreconcilable as it is V. Ch. 13. § 7. § 6. It was the Speech of a wise Bishop concerning too suddain a Convert I do not well like a Man that tells me so presently he hath changed a whole Religion at once even so our Reformation was perfected by just degrees and being more moderate 't is hoped it is the more durable Dr. Hammond hath largely vindicated the honest policy of the Church of England for compliance only so far as was innocent I cannot imagine saith he but Liturgie Moderation and Charity may be able to bring in as fair a shole of Proselytes to convert as many Papists to us or at least confirm Protestants as an Ordinance for sequestration of all their Goods and Halter and Directory will be able to do I know what we justly call Moderation there are some will stile a halting between God and Baal * Altare Damas P. 558. a Laodicean luke-warmness of Reformation as hath bin they say matter of continual complaint to the Godly of this Nation * Mr. Henderson to K. Ch. I. Whereas certainly a fierceness and extremity in Reformation is as great reason of complaint for as Dr. Pierce hath it The Tepida quaedam temperatura Parker de Pol. Eccl. l. 1. c. 25. way to convince a Papist is to accuse them in measure of their Corruptions a Puritanical opposition confirms a Papist and makes him conclude he is Orthodox because he conquers Thus Bishop Sanderson ¶ V. Pref. to his Sermons observed that some promote the Interest of Rome and betray the Protestant Cause by mistaking the Question Wherefore let it be always remembred that our Church hath admirably imitated our blessed Saviour's Reformation which was a quiet and peaceable and orderly Reformation He did not pull down before he had another frame of Order instituted He did not destroy all before him as some Reformers do who love to run to the other extreme sundry Instances are often * Dr. Ham. view of the Director §. 43. given that our Lord made no more alteration than was necessary neither was his Reformation wrought by force of Arms with great noise and violence but it was gentle and according to great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as became the Prince of Peace and the great Law-giver of his Church Somewhat the like Apology was made at the beginning of the Reformation It was said that as our Saviour did not reveal all things to his Disciples till they were able to bear them and as the Apostles did not of a suddain abolish all the Rites of Judaism but for some time to gain the Jews complyed with them and went to the Temple and offered Sacrifices So the People were not to be driven in this change The Clergie must be brought out of their Ignorance by degrees but to drive furiously and to do all at once might have spoiled the whole Design Therefore these slow steps were thought the surer and better Method * Hist of Reform l. 3. p. 219 But soon after the excellent frame of our Constitution was made more perfect considering which Doctor Cressy may be thought to owe a Penance for his Exomologesis where he saith of the English Church By the just judgment of God she had only power given her to destroy the Temple of God but not so much as to lay one stone towards the raising up another in the place of it †C. 55. §. ◠§ 7. This Moderation of our Church hath made it the great envy of the Church of Rome and the chiefest Object of its despite But of all places said a wise Writer * Europa Speculum Quarto p. 214 215. their Desires and Attempts to recover England have bin always and still are the strongest which altho in their more sober Moods sundry of them will acknowledg to have bin the only Nation that took the right way of justifiable Reformation in comparison of other who have run head-long rather to a tumultuous Innovation so they conceive it whereas that alteration which hath bin in England was brought in with peaceable and orderly proceeding by general consent of the Realm representatively assembled in Parliament a great part of their own Clergie according and conforming themselves thereunto no Luther no Calvin the square of our Faith The succession of Bishops and vocation of Ministers continued the Dignity and State of the Clergie preserved the more ancient usages of the Church not cancelled In sum no humour of affecting Contrariety but a charitable endeavour rather of Conformity with the Church of Rome in whatsoever they might not gain-saying to the express Law of God which is the only way of meet Reformations thereby the fitter to be an Vmpire to the rest Of all places in the World they desire most to recover this making full account that the rest would soon follow But to as high a Tide as they are risen in their desires thereof to as low an Ebb are they fallen in their Hopes being less now I perceive than ever having seen her Majesty so often and miraculously preserved their Treasons discovered their Excommunications vanished their Armies defeated their Books answered their chief Champions discouraged And we hope this Moderation of our Church may still with God's wonderful Providence preserve her * Vis consilii expers mole ruit suâ Vim temperatam Dii provehunt in majus and it hath not bin thought improbable that their immoderate asserting of the Authority of the Pope and their Severities to such as differ from them will some time or other awaken if not themselves yet such an understanding in others as may prove a truer Mother of Devotion than the Ignorance they cherish Bishop Bramhall therefore had good reason to say of the Romanists They fear our Moderation more than the violent opposition of others ¶ Fol. p. 957. § 8. This Moderation being the great praise of our Reformation I cannot but compare the effects of this Moderation in our Reformation by some of the Rules and Measures of Justice which a right Moderation always supposeth Which Justice also is considered as due to God and his Truth and hath appeared in the sincere endeavours of our Church for the advancing the true honour of Almighty God the suppression of Superstition * Pref. to Injunctions yet procuring of Reverence to God's Holy Mysteries and Sacraments †Pref. to the Liturgy Avoiding diversities of Opinions and establishing consent about true Religion ¶ Title of the Articles Preventing Factions and Schisms a Act for Uniform Preface How much Primitive simplicity and most discernable intent at the Glory of God and Edification of Men
Body and by being dissevered from the Body how it is possible they should retain Communion with the Head of that Body God only knows to whose infinite Mercy we leave them It is seriously and heartily to be wished that the Duty and Benefits of Communion with the Church were duly considered by all and the many more grievous Mischiefs of Schism than have bin here mentioned and in reference to our Church of England in particular as certainly her Moderation is a great aggravation of the Schisms which are so I suppose it a most true observation and deserves the common consent of all That the only Reason why our Church is not more generally embraced and admired is because the Purity of its Doctrine the Sobriety of its Devotion the Moderation of its Discipline the largeness of its Charity are not impartially and calmly examin'd and more generally understood Wherefore we wish that by God's Grace working love in all the hearts of those who do not understand consider so much they would yet consent to what the Peaceful and Holy Nazianzen declares in one of his Orations of Peace Thus saith he I resolve it is not good to be more indifferent than is meet nor too hot either through levity to be carried about with every one nor by disorder to separate from all when the manifest things of wickedness require our compliance then we are to contest with Fire and Sword rather than partake of their Leven But when only a suspicion of evil seizeth on our minds then Moderation and Condescention are more advisable rather than make a separation from others we relate unto as Members Wherefore let us embrace each other and be sincerely one and imitate our Blessed Mediatour who by his Blood hath reconciled all things and made peace Let us say to our Common Father Behold thy Sons gathered into One. Unto which I must add what the same Father from those Dissentions which were in the Church did conceive namely a great dread lest thereby Antichrist * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come upon them on suddain taking advantages of their Discord It would be well if modest and quiet Persons could at length be convinced of the happiness of having and holding to a Rule †Pulchrum est tenere mensuram officii S Ambros offic l. 1. c. 10. And what a blessing it is to have every thing for their Spiritual use so readily and so well prepared to their hand and admit which we are in no wise forced here to affirm that sundry Orders might be much better Nevertheless whereunto we have already attained let us walk by the same Rule let us mind the same Thing 3 Phil. 13. In Matters of Indifferency the best way of cementing the ¶ Fracturam verò ligamen astringit cum culpam disciplina deprimit sed gravius scissuram sentiat si hanc immoderatiùs ligamenta constringant inter haec solicit a circumspectione providendum ne aut districtio rigida aut pietas sit remissa Greg. Mag. de cura past in part 2. c. 5. Fractions is unite the Parts in the Authority for then the Question is but one namely Whether the Authority shall be obeyed or not * Lib. of Prophec §. 17. Me thinks the Interest of the Christian Religion to free it from so great a scandal the Honour of the Kingdom and their Native Country and the Laws and the private Interest of themselves and their Families where greater Interest and Engagement with a Party and Prejudices do not hinder should prevail at length with more to embrace the Reconciliation of the Church which the best and wisest every-where have done convinced of the Moderation of our Church and the rest remain so divided and shattered among themselves only united by their common prejudice against the Church having had their mouths over and over stopt by solid Arguments and a palpable demonstration of their falsities and incongruities which have bin posted up to the World to their unanswerable conviction or else they have bin laught out of their ridiculous follies by them who have had a laudable art in so doing * Ingenuo culpam defigere ludo Persius Sat. 5. § 4. And indeed since the Church of England suffers so exceedingly between such extreme Adversaries which hath bin a great proof of her great Moderation no wonder if such as desire to maintain the even tenour of uniform Principles partake of the same hard measure with our Church †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd. Wherefore for our calmly defending what is real Moderation we may surely expect to be accused as immoderate and to be suspected by either extreme of the number of their opposite Adversaries against which chance perhaps there is no Remedy Wherefore the sincerity of our Purpose and the goodness of our Cause we hope will support us For it is enough for the Disciple that he be as his Master and the Servant as his Lord Blessed be God we have yet the advantage of so excellent a Reformed Church on our side So the worthy Translators of the English Bible in their Epistle to King James comforted themselves If on the one side we shall be traduced by Popish Persons or if on the other side we shall be maligned by self-conceited Brethren who run thâ—ir own ways and give liking unto nothing but what is framed by themselves and hammered on their Anvil we may rest secure supported by the truth and innocency of a good Conscience For my own part I profess my self a lover and admirer of true Moderation and I hope I have observed the due measures of it * Moderatus sum Ipse mihi quantâ—â—â— licâ—it non quod Ipâ—â— de â—oâ—is â—erueâ—inâ— sed quid nostros Homines decedâ— spectavi Suâ—liv pref de Monach. in what I have writ with relation to either extreme And hâ—re I crave leave to repeat the dying words of the right Reverend Bishop Sanderson and to use them solemnly as my own As I do profess that I have lived so I desire and by the Grace of God resolve to die in the Communion of the Catholic Church of Christ and a true Son of the Church of England which as it stands by Law established to be both in Doctrine and Worship agreeable to the Word of God and in the most material Points of both conformable to the Faith and Practice of the Godly Church of Christ in the Primitive and purer times I do firmly believe Led so to do not so much from the force of Custom and Education to which the greatest part of Mankind owe their particular different Persuasions in Religion as upon the clear evidence of Truth and Reason after a serious and unpartial examination of the Grounds as well of Popery as Puritanism according to that measure of understanding and those opportunities which God hath afforded me and herein I am abundantly satisfied that the Schism which the Papists on one hand and V. Bishop Sanderson's
last Will. Walton in his Life the Superstition which the Puritan on the other hand lay to our charge are very justly chargeable on themselves respectively It is the Church of England in its legal Constitution which I defend and not the Assertions and Practices of particular Persons Neither have I undertaken to commend the Church in all her equal Constitutions nor shewn all the Proportions and Instances of her Moderation neither have I illustrated the same from all the extremes and immoderate extravagances of other Professions in Religion which would have bin a boundless and an infinite task But if I have made out this excellent Vertue to be truly conspicuous in our Church If I have fairly wrested out of our Adversary's hands that glorious Calumny in which so many have cheared and vaunted themselves in their fond Hopes strange Demands and very dismantled Confidences That our Church is devoy'd of all true Moderation I am sure I have done reason to our most indulgent Mother to defend her from the imputation of unjust Rigour which our Church justly disdains as in her 8th Canon Whosoever shall affirm that their pretended Schismatical Church hath a long time groaned under the burden of certain Grievances imposed upon them by the Church of England let them be Excommunicate § 5. But whereas some forward to censure will be apt to judg of our justifying the Moderation of the Church as an endeavour to prevent any Reformation or Union such may consider That admit our Superiors should think fit to remit or at any time change any thing in our present Order The so doing doth not necessarily infer that our Constitution is not very moderate as it is For Concessions which are for the future ought not to be an accusation of the Church in what is past But may our sins never bring upon us such a wretched condition of the Church when every one shall judg he hath a right to think and speak in Religion what he pleaseth * In liberâ Repub. unicuique sentire quae velit quae sentiat liberè dicere Tractat. Theologo Pol. Unto this state of things or unto Popery those hasten us whether they know it or no who are in no wise satisfyed with the Moderation of our Church How far our present establishment may be any way moderated to compass a more general and lasting uniformity we hope if ever there should be occasion God will guide our Governors to determin but I am sure as the present Moderation of the Church is most justifiable so I suppose the change may more easily be allow'd when ever the generality of Dissenters shall be agreed and resolv'd of their own Reasons among themselves In the mean while if any will undertake to disprove the Proposition which this Treatise principally doth ovince Namely That the great Moderation of the Church of England doth rightly argue those who are in separation from the same to be the more unjust and guilty in their Schism * Et refellere sine pertâ—nacâ—â refelli sine iracunâ—iá paraâ—i sumus Tuscul 9. l. 2. I hope such will menage their Exceptions with respect to the Rules of Moderation especially as they have bin laid down in the second paragraph of this Chapter Neither I conceive is it enough to excuse their Schism nor to render our Church so immoderate as not to be communicated with for any to give some Instances which according to some Judgments they would have otherwise since it is most impossible to have any constitution of things free from all manner of exception and also against the most perfect things great enmities may be raised for want of equally considering the Principles Rules and Ends for which those things were established Neither is it enough to except against what is faulty in particular Persons when the same is no vice of the public Constitution Sure then it may be judged a very unreasonable manner of sundry sorts of Men answering such Discourses as pinch them namely by catching at some little scattered parts of the Skirts and Margent of the Cause Or when they cannot by unbiassed Reasons have victory in their Contest then they readily fall off to Personal Matters which in no sort tend to the Merits of any Cause and by these methods they hope to buoy up the Party which is the main thing they generally aim at § 6. Such was the Moderation of our Church when she had any hopes to reduce any of the Romish Profession unto our Communion she left out of the Public Litany that Clause From the Tyranny of the Bishop of Rome and all his detestible Enormities Good Lord deliver us Yet it may be very proper now to make the same our Petition here adjoining thereunto another seasonable Prayer of Isaac Casaubon's O Lord Jesu preserve this Church of England and give a sound mind to those Nonconformists who deride the Rites and Ceremonies of it * Faxit Deus ut ad sanâ—orem mentem redeant Amen Lud. Capellus Thes 51. Salmur de moresis in Angliâ And since I have named the Learned Casaubon 't is most suitable here also to add some of his words to King James * Exercit. in Baron Ep. Dâ—d Sir You have a Church in these Kingdoms partly so framed of old and partly by great labours of late so restored that now no Church whatsoever comes nearer than yours to the form of the Primitive flourishing Church having taken just the middle way between those that offended in excess and defect In which Moderation the Church of England hath obtein'd this first of all that those very Persons who envyed her happiness yet by comparing one with the other have bin compelled to praise Her As for any of those who think it their Interest to decry the Moderation of our Church We wish first that the Roman Church would once take advice of her own Cassander * De nimio â—â—origore aliquid remâ—â—â—ant Ecclesiae paci aliquid concedant Consult ad Artic. 7. To remit of their immoderate rigour and hearkning to the Admonitions of Pious Men would set themselves to correct manifest abuses according to the Rule of Divine Scripture and of the Primitive Church from which they have swerved And that those of the other extreme would practise the Counsel which * Vt vos ultra modum rigidos esse nolim ita rursus altos monitos esse cupio ne sibi in suâ inscitiá nimis placeant Ep. 200. Calvin gave the English Brethren at Frank fort As I would not saith he have you beyond measure rigid so again the rest I desire they will be advised not to please themselves too excessively in their own ignorance * Offâ—â—sions suae modum statuere nesciunt nam ubi Dominus clementiam exigit omissâ illâ totos se immoderatae severitati tradunt Calv. Inst l. 4. c. 1. For I suppose that according to the best Reason it may be made out very probable that as the overthrow of Popery may as probably be wrought by the growth of its own rigour and immoderate claims as any way we can imagin †Inde exitium imminere Pontificiâ— imperio A. Sall. votum prâ—pace so if any thing in the mean while endanger the Protestant Reformed Interest it will be the immoderate behaviour of those of the Separation in their Schism against our Church Between both taking auspicious hopes from the Moderation of our Church We trust its Constitution being most Primitive will be also most lasting ¶ Eâ— demùm tuta est potentia quae viribus suis modum imponâ—t Val. Max. de Animi Moder l. 4. c. 1. in the esteem of the Church Universal and in the approbation of wise and good Christians And while our Church continues thus moderate it must needs argue the Separation which is from it to be the more unequal and sinful For the same Moderation which exonerates the Church of England from the guilt of Schism with respect to the Romanists doth aggravate also the Schism of other Separatists and however some dissenting Brethren while they remain drencht in their Tinctures will not be forward to acknowledg the Moderation of our Church yet we are assured that nothing would more tend to bring People in love with happy Peace and blessed Order nothing would contribute more to the quieting Mens Minds to reconcile all Parties and to accommodate the most and greatest differences which are among us than a right and full persuasion of the excellent Temper and Constitution of our Church I cannot close a Treatise of the Moderation of the Church of England more properly than with some of the mild and pathetical Soliloquies of our late Blessed Martyr King Charles I. Most merciful God stir up all Parties pious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 19. 16. Ambitions to overcome each other with Reason Moderation and such self-denial as becomes those who consider that our mutual Divisions are our common Distractions and the Vnion of all is every Man's chiefest Interest Keep Men in a pious Moderation of their Judgments in Matters of Religion Give us wisdom to amend what is amiss within us and there will be less to mend without us Evermore defend and deliver thy Church from the Effects of blind Zeal and over-bold Devotion Glory to God in the highest on Earth Peace Good Will toward Men. FINIS