duty and when they cannot be done without a publick acknowledgment of some great errour or sin before admitted n See the Proclamation of K. Edw. 6. for the authorizing an Uniformity of Common-Prayer Wherefore such Concessions are not properly admitted without great reasons moving thereunto because of the publick honour of Laws in them concerned Lest also the frequent change of publick Laws encourage the mutable vulgar in their common unreasonable levity and desire of Innovation Lest well-setled Order and the common Peace be disturbed and lest good men be discouraged in their regular obedience therefore Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation doth not in such like Cases encourage alterations especially when there is no end of gratifying such sick phancies and where it is not agreed between the parties complaining what they would have relieved This would be to expose the dignity of the Church and of Constitutions setled by such long prescription to the scorn of every bold dissenter which can have no other effect but to encourage them in their Schism and heap contempt upon our selves when we prostitute Law and authority to such affronts Vnless our dissenters had the humility and the honesty to confess they had been mistaken and were now resolved to go as far towards the repairing of breaches as their Consciences could allow and did propose a clear Scheme of what they would submit to and on what terms they would again enter into the Communion of the Church then I am confident such candid dealing would find an entertainment beyond what they can justly hope for o Modest Survey of Naked Truth CHAP. III. Of Moderation with respect to the Church of England § 1. What is to be understood by the Church of England § 2. The Moderation of our Church frequently confessed by her Adversaries sometime truly sometime upon design but most often our Church is reproached and opposed for her Moderation by each sort of Adversaries § 3. From the joint opposition made against our Church by her Adversaries on either hand is taken the chief inartificial proof of her Moderation § 1. TReating of the Moderation of the Church of England some will not be ashamed to ask what is meant by the Church of England a V. Reasons for the necess of Reform p. 3. 'T is pretty odd that in a setled Church as ours is such a question should be so confidently made as it is by some who while they ask it may be members of it if they please But because this Treatise is so immediately concerned in this question I shall make the answer more clear from all exceptions if I come thereunto by some steps The Church in general is a select Society that is of such as are called out of the World to the worship of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coetus evocatorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. l. 7. This Society is either that invisible Company of all the faithful throughout the World who are inwardly and really holy known unto God Or is the Society of those who confess Christ before men and by this visible profession of the true Faith have right to the Sacraments and other priviledges of their spiritual Community especially those which are a necessary and publick sign before God and Man that such do confess Christ Jesus For God who is the alone searcher of hearts hath left only this presumption for the rule of mortal men that the visible profession of the Faith should give right to the outward priviledges of the Church without granting which even the true members of the invisible Church could never communicate in any outward Society which all that call themselves Christians are oblig'd to do and therefore the nineteenth Article of our Religion begins thus The visible Church is a Congregation of faithful people c. In every moderate Constitution as I show ours is the Rule obtains Every one is presumed to be good till the contrary appears in a lawful manner Wherefore that visible Company of faithful people who here under the Dominion of our Sovereign Lord the King call themselves Christians and profess the Faith of Christ which he defends They are the Church of England c Hooker 's Eccl. Pol. l. 3. §. 1. For as the main body of the Sea being one yet within divers Precincts hath divers names so the Catholick Church is in like sort divided into a number of distinct Societies every one of which is termed a Church within it self so the name of Church is given betokening severally as the Church of Corinth Ephesus England and the like d Multas quidem Ecclesias tamen unam modò unaquaeque intra seipsam cum universali adeoque cum omnibus ejus partibus servat Catholicam unitatem Forbesi Iren. l. 2. c. 20. But to come to the head of the exception which commonly is this If the Church be a Congregation of faithful people as the Article defines the visible Church How comes the determination of the Convocation the Orders of the Bishops to be lookt upon as the appointments of the Church which are also governed by the will of the King What of all this is the Church of England In answer hereunto let such take notice that the people among us do bear as great a part as they ought in what is constituted in our Church whether they will own it or no For where the consent of the people is not actually required it is either included in the Laws of the Land by which they are governed or in the will of the King to whom beside his own power over the Church in his own Kingdoms which is very great in many Cases they have made over their right e Refertur ad universos quod publicè fit per majorem partem ff de reg ju ad sect refertur whatever it is themselves and frequently by their Ecclesiastical Governours they also consent to what is constituted in the Church For we must remember what our Article expresseth That the Church is a Congregation of faithful people as it there follows according to Gods Ordinance We must also remember that the Church in its beginning did not form it self neither did it ordain or appoint its own Rulers For Christ gave some Apostles Pastors Teachers Eph. 4. 11. 1 Cor. 12. 28. Yea they had their power given them somewhat before the Church was formed Mat. 28. 18 19. to shew that they were not to depend upon the people for their power Whatever voluntary condescensions were made by the heads of Ecclesiastical Communion in the tender beginnings of the Church to oblige them more firmly in their Christian Fellowships yet all rights of Administration of the spiritual power of the Church did always properly belong to the Rulers of the Church within their own limits So S. Ignatius Cyprian f Cum Ecclesia quae Catholica una est connexa cobaerentium sibi invicem sacerdotum glutine
against unsufferable Abuses well consisting with her Moderation and Charity § 3. Our Church leaveth other Churches to the use of their liberty and vindicateth that use mutually § 4. Her especial Moderation and Charity toward the Greek Church § 5. Our Church's Modesty and well-becoming Behaviour toward other Churches and their mutual affection unto Ours p. 411 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 been 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 denies 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 p. 423 Chap. XVII Of the Moderation of our Church in avoiding all undue Compliances with Popery and other sorts of Fanaticism among us § 1. Notwithstanding our Reformation is the most of any opposite to Popery how it hath been the craft of the Roman Agents to raise of it such a suspicion of Popery as hath been artificially made a very unhappy Instrument of the Divisions which are from our Church § 2. How the great Labours of our Bishops and our Clergy remaining the most impregnable defence of the Reformation hath stir'd up the more earnest opposition of the Church of Rome to our Church § 3. The vain and ungrateful jealousies of our Separatists and Enthusiasts are the more unjust because they have appeared really acted by that Interest not in intention but in event § 4. Therefore it is a most seasonable work at this time to cast open those Mâ—squcrades § 5. Some Moderate Cautions here inserted to prevent any unkind Mistakes § 6. Some Objections to such an undertaking here answered § 7. That our Separatists and Enthusiasts generally more or less do conspire in fact albeit not in intent with the Romanists instanced as a Specimen in twenty Particulars § 8. Particularly how the Quakers are one with the Papists how ignorantly soever in sundry Instances § 9. By what steps and degrees these Progresses commonly are made toward Popery by such as separâ—te from Communion with our Church § 10. What hath been said confirmed by other rational Proofs § 11. Some further Reasons why the Clergy and faithful Sons of our Church cannot be thought thus concerned in so much as an Eventual Conspiracy § 12. An easy Divination of the Consequences of these things if a due sense of these Matters be rejected when so fairly and often recommended to the common notice of all with a sincere and affectionate close to such as this Address most doth concern p. 455 Chap. XVIII Of the Moderation of our Church as it may influence Christian Practice and especially our Union § 1. Some proper Inferences from what hath been insisted on at large § 2. Sundry general Rules agreeable to Reason and Christianity by which the Moderation of private Persons may be measured and directed particularly of our Dissenting Brethren § 3. Some proper means to reduce Dissenters into Vnion with the Church with all Moderation proposed § 4. The hearty Profession of the moderate and sincere purposes of the Writer § 5. One or two Caveats entred to prevent mistake and for the Caution of such as will attempt to disprove the main Proposition here designed to be evinced § 6. Some good Wishes to the Adversaries of our Church on both sides such as a fit to conclude a Treatise of the Moderation of our Church p. 507 ERRATA Vitiis nemo sine nascitur optimus ille Qui minimis urgetur Horat. PAge 5. marg r. importabile p. 55. l. 10. for r. p. 128. marg r. Fur p. 294. marg r. quam p. 306. r. carybdin p. 311. r. sacerdotali p. 315. r. apud p. 324. marg r. exprimo p. 325. marg r. Milev and exeq p. 328. l. 22. dele those l. 24. dele were p. 346. l. 8. r. Counsels p. 378. l. 27. r. oppress p. 385. l. 20. r. refuting p. 387. l. 26. r. rightly p. 485. l. 8. r. austerity p. 495. l. 1. r. Pucklington p. 533. l. 16. r. laught THE MODERATION OF THE Church of England CHAP. I Of Moderation in general § 1. The loud demands of late among us for Moderation taken notice of § 2. The specious pretences of several Factions thereunto exposed § 3. The general meaning of Moderation noted § 4. The use of the Greek word for Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is borrowed from the Law explained § 5. The forensic notion of Moderation applied to Moderation in Religion § 6. What is justly expected of those who causlesly blame our Church with want of Moderation § 7. Moderation considered not only as a vertue of publick but of private persons both toward their Governours first and also toward one another § 8. Some general rules or measures according to natural Justice and Christianity whereby we may judge of the Moderation of the Church with the design of this Treatise declared § 1. WE have of late with both Ears heard the loud demands made for Moderation among us even since the Restitution of our Church to its own admirable and equal temper even since the unspeakable Clemency of our most Gracious King and the extraordinary indulgence of the Laws have really anticipated so much Moderation as reasonably might have dampt some of those vehement out-cries which seem still to offer violence to our senses as well as to the peace of the Kingdom and the Church But that the sound might come more awful to religious Ears on both sides the cry hath been set up in the words of Holy Scripture Let your Moderation be known unto all the Lord is at hand Phil. 4. 5. Moderation therefore being the word in fashion by which all divided parties among us use to sanctify their appeals and make their pretences seem virtuous It is first to be wisht that real Truth and Goodness which are the genuine effects of true Moderation were as common as the noise of either § 2. All agree that Moderation is an excellent vertue as they said of Hercules Who ever dispraised him hence the several Factions make such specious pretences thereunto The sanctimonious Pharisees affected the appearance of mighty moderate Men they could in the very
may by kindness courtesy and benignity § 8. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of publick persons consists either in the equitable and benign administration of Laws spoken of before or 2. In the framing of such Laws as are in themselves equitable and benign Now whether the Laws of this or any other Church be such is to be judged by comparing them with the natural Rules of Justice and Goodness but more particularly with such Rules as our Christianity doth offer for the direction of our Judgments Some of those Rules which natural Justice and Christian Prudence may direct us to are such as these 1. Benignity is not to exclude Justice The Rules of which therefore are to be considered in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as well as those of the other 2. In those Laws which respect Ecclesiastical Polity and particularly the administration of the publick Assemblies there is to be considered a Justice to God as well as to one another because it is his worship and service which is to be celebrated 3. The Justice which we owe to God cannot be satisfyed nor his honour consulted unless all things be done decently and in order because God is the God of Order and not of Confusion 4. That all things be done decently and in order some certain Rules are to be prescribed within such bounds and for such ends as there is general direction given without which Rules order among a multitude can never be preserved 5. Against which Rules so prescribed no such exception can reasonably be allowed or considered which tends alike to the overthrow of all 6. 'T is fit the Governours of every particular Church should consider the same in its relation to the Church Universal of which it is a part and in their particular Society benignity to one sort of men ought not to exclude the consideration of others especially the major part 7. Benignity is to be shewed to the humble and peaceable but it can in no wise be challenged by the proud and froward especially who are manifestly prepared to make ill use of the benignity of the Church as much as possible to the ruine of the Church and their own and others greater mischief 8. True benignity aims more at the real profiting any person whatsoever than the gratifying their humours and sickly phancies These and the like Rules seem to be the proper measures of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation where they are observed And that these and such other rules as are comprehended in the nature of true Moderation are wisely and faithfully observed by our Church the design of this Treatise is by variety of proper proofs and instances to make evident and that it may the more certainly appear I shall for the most part compare this Moderation of our Church with the extreams of Popery and Enthusiasm CHAP. II. Of the false notions of Moderation which many have taken up § 1. How it comes to pass that the name of Moderation is so seldom apply'd to what it ought to be § 2. The sense of that Text inquired into Phil. 4. 5. Let your Moderation be known unto all § 3. Those words of the Apostle purposely are directed to the suffering sort of Christians § 4. Some false notions and evil meaning of the word Moderation briefly animadverted on and overthrown § 1. THE reason why this word Moderation is so seldom apply'd in its most proper and useful sense by them that make most noise about it is because the licentious humour and wanton appetites of those who affect novelty in Religion are through the liberty they have had become more and more insatiable like the Horseleech they are ever crying Give Give and the more Moderation is used the more their cries are renewed and to make their demands more plausible Moderation is called for by the Authority of St. Paul Let your Moderation be known unto all men the Lord is at hand § 2. The continual claim for Moderation being so often repeated in those words of the Apostle Since they are so exceedingly misunderstood by some or obstinately misapply'd by others it may be judged very fit to render the true sense of the words as evident as may be before we proceed Those who consider the context may find the Blessed Apostle exhorting the Philippians and in their name all that should be persecuted in the glorious cause of Christianity that they would endure their tryals at least with all patience and equanimity and if it might be that they would rejoice in the midst of their suffering condition v. 3. Rejoice in the Lord always and again I say rejoice Let your Moderation be known unto all as if the Apostle had said a See Erasmus Paraphrase Commended in the Injunctions of K. Edw. 6. 1547. of Q. Eliz. 1559. §. 6. Ordered to be had in every Church and by all the Clergy under B. D. O ye Christians in the midst of your afflictions I exhort you again and again to rejoice in God because of the double need thereof in your suffering condition and that you would maintain a present and an upright mind although the iniquity of your persecutors is immoderate against you yet let your Moderation and patience be known unto all men not only your Brethren and Fellow-sufferers for their encouragement and support but even to the adversaries and opposers b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys in loc that by your goodness and even temper they may be won over and reconciled to the Christian Religion they now persecute I would not have you bear any revengeful mind nor envy them their prosperity for the coming of the Lord is at hand who can and will in due time execute his justice on the Enemies of his Church and deliver his people as he pleases or reward their patience abundantly For in the third and fourth verses S. Paul solemnly mentions his Fellow-sufferers with honour and according to a right Apostolick care of them v. 3. I intreat thee true Yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life where by Fellow-labourers certainly are meant his Fellow-sufferers which only could be understood by those Women who suffered with him in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rogo eis opitulare quae mecum certaverint in evangelio Foeminas nempe quae unà cum Beato Paulo pâ—ssae essent afflictiones Erasmi Paraphr who for the Faith strove together and contended with himself through sundry difficulties and sufferings whom in the sixth verse he further continues his speech to Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God and the peace of God shall keep your heart c. And when the Blessed Apostle wrote this Consolatory Epistle to the Philippians S. Paul was not only in bonds in defence and confirmation of the
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 § 1. WHereas Moderation hath its name and being from the equal measures observed by it the first instance of the Moderation of our Church is most properly to be taken from the right rule and measure in Religion which this Church of ours constantly receives and holds close to by which she is safely preserved from all undue extremes having to her self the same rule and measure of her Moderation which the universal Church of Christ in all Ages hath had such a rule as is beyond all exception and is of undeniable Authority namely the Holy Scriptures which are the same right and just measure by which she measures out to others and desires to be measured by her self in whatever she receives and delivers out as matter of Faith and required practice in the necessary parts of Religion and the worship of God Whereas next to the extreme of them who have no Religion nor no Rule the vanity and extravagance of those is very notorious who set up themselves to be their own Rule which is done in the pretences of infallibility on one hand and enthusiasm on the other between that Rock and this Gulf the Moderation of our Church doth safely conduct its own judgment and practice and all that follow her In the Sixth Article of Religion see how our Church doth own the perfection of Holy Scripture as a Rule Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not required of any man that it should be believed as an Article of Faith or be thought requisite or necessary to salvation and the reason why the Church of England doth require her self to be acknowledged of her own a Canon 3. 1603. as a true and Apostolical Church is because she teacheth and maintains the Doctrine of the Apostles and in the fourth Canon the Church censures all Impugners of the worship of God and whosoever shall affirm her Form containeth any thing in it repugnant to the Scriptures In the 36. Canon Article 2. All who are to subscribe are willingly and ex animo to affirm That the Book of Common-Prayer and of ordering Bishops Priests and Deacons containeth in it nothing contrary to the word of God and Article 3. That he acknowledgeth all and every of the 39. Articles to be agreeable to the word of God In the 19th Article of Religion The visible Church of Christ is defined a Congregation of faithful men in the which the pure word of God is Preached and the Sacraments be duly administred according to Christs Ordinance And in the ordering of Bishops and Priests it is asked Be you perswaded that the Holy Scriptures contain sufficiently all Doctrine required of necessity for eternal Salvation through Faith in Jesu Christ And are you determined with the said Scriptures to instruct the people committed to your Charge and to teach nothing as required of necessity to eternal Salvation but that you shall be perswaded may be concluded and proved by the Scriptures The Answer is I am so perswaded and have so determined by Gods grace In the 20th Article of Religion it is declared It is not lawful for the Church to ordain any thing contrary to Gods word written neither to expound one place that it be repugnant to another From all which passages and many more which might be repeated out of the Monuments of our Church it is evident that as our Church is formed in her whole Constitution with an uniform respect to this Rule and hath framed her Articles Liturgy Homilies and Orders thereby so it doth require her self to be acknowledged in those but in subordination to this Rule and measure as before and superiour to it self which doth manifest the exceptions of many of the Separation to be very unreasonable who seem to give such deference to the Holy Scriptures and at the same time renounce Communion with the Church of England which doth so religiously hold to the Sacred Scriptures of which our Church in union with the whole Church of God is a sure Keeper a faithful Witness a zealous Defender and a most sober Interpreter § 2. The Moderation of the Church of England further appears in avoiding the extremes of those who take away from the true perfection of Scripture and of others who seem officiously to add thereunto Of the first sort of those who detract from the true perfection of Scripture are they who frame an additional Canon of their own as the Church of Rome doth who declares that the Apocryphal Writings and Traditions of men are nothing inferiour nor less Canonical than the Sovereign dictates of God as well for the Confirmation of doctrinal points pertaining to Faith as for ordering of Life and Manners and that both the one and the other ought to be embraced with the same affection of Piety and received with the like religious Reverence b Concil Trid. Sess 4. Decr. 1. not making any difference between them Thus as it is in the second part of the Homily of good works Christ reproved the Laws and Traditions of the Scribes and Pharisees because they were set up so high as though they had been equal with Gods Laws and above them They worship Me in vain that teach for Doctrines the Commandments of men For you leave the Commandments of God to keep your own Traditions Yet He meant not thereby to overthrow Mens Commandments for He Himself was obedient to the Princes and their Laws made for good order On the other extreme They of the Separation among us are busy to attribute to the Holy Scriptures such a perfection as God never intended them namely particularly to determine of all actions of Mankind and every matter of order and decency in Religion Between these two see by how even a thred our Church divides the controversy first asserting the real perfection of Scriptures as a Rule to be as much as need to be to be as great a perfection as God hath given it in order to its end namely to guide our belief and practice in things needful to Salvation Article 20. Besides the same namely Gods word written ought not the Church to enforce any thing to be believed for necessity of salvation and in the same Article It is not lawful for the Church to ordain any thing contrary to Gods word written Yet the Article begins thus The Church hath power to Decree Rites and Ceremonies and hath Authority in controversies of Faith Wherein according to an accurate Moderation the Church doth behave itself in attributing to the Holy Scriptures their just and full perfection On the other hand our Church doth thankfully accept of that Christian Liberty which God hath left her and indeed which he hath given all particular Christians according to their
encourageth also those other helps which are any ways useful to the better understanding the sense of Holy Scripture as namely the knowledge of Tongues Arts and Sciences and whatever else may improve the industry and sincerity of the enquirer Because as our Homily saith k Hom. of Com. Pr. and Sacraments No man cometh to the knowledge of Tongues otherwise than by diligent and earnest study and elsewhere l Hom. of the peril of Idolatry 2. Part. The Church taking notice how the worshipping of Images came in times of ignorance negligence and barbarity laments the wasts made on learning by the Goths and Vandals and Hunns They burning Libraries so that learning and true Religion went to wrack and decayed incredibly Wherefore the Church of England hath been always a bountiful and careful cherisher and Patron of our Famous Vniversities as They have been and are most dutiful and zealous observers of the Church And because our Church governs it self according to such just measures in the Interpretation and Exposition of Scripture we see she doth neither practise nor encourage the turning of Holy Scripture into Cabala's and Allegory as too many have precariously and groundlesly done according to the humour of their own imaginations our Church observing that Moderation which St Austin commends m De Civ Dei l. 17. c. 3. when he blames some for one extreme that will allow no type or signification in things done and recorded and others who contend all things in Scripture recorded have their Allegorical Interpretation n Mihi multùm errare videntur qui nullas res gestas aliquid aliud praeter id quod eo modo gesta sunt significare arbitrantur it a multùm audere qui prorsus ibi omnia significationibus allegoricis involuta esse contendunt Erasin Eccles l. 3. Nunquam dubia aenigmatum intelligentia ad autoritatem dogmatum proficere S. Hieron in Mat. 13. even the Doctrines of Catholick Faith which in his Epistle to Vincentius he calls a grievous piece of impudence to hold yet as Erasmus in his Ecclesiastes adds It is not fit to doubt of such Types and Allegories which Canonical Scripture have revealed to us § 7. Though the Moderation of the Church shews it self in that it doth not vain-gloriously boast of the Spirit yet it may well consist with her excellent modesty to believe of her self That in the interpretation of Holy Scripture she hath such an assistance of the Spirit of God as is promised to the Church in general The Church of England being a true part thereof subject to and governed by the word of God upon which account in 139. Canon it requires That the sacred Synod of this Nation in the name of Christ and by the Kings Authority assembled be acknowledged the true Church of England by Representation and it may be presumed That where the lawful representative of the Church is gathered together rightly the assistance of Gods Spirit is not wanting wherefore it argues immoderate presumption in them who receive with impious scorn our Confession of our undoubted hope that the Church of England hath the testimony of the Spirit of God in her interpretation of Scripture and yet these depravers of the Scripture o Qui ingenium suum faciunt Ecclesiae sacramenta S. Hier. Ep. 9. shall with glorious assurance affirm to themselves and their Complices the wonderful illapses and impulses of the divine Spirit when at the same time they contradict the Holy Catholick Church p Neque id defendere velim contra consensum antiquitatis spiritum qui Ecclesiae corpus Quod si mecum in rebus aliis caveant ilii jam spiritus ille privatus Ecclesiae Divisor perdet fascini sui efficaciam Grotius ad Riv. art 1. and themselves and when also many pretenders to a double portion of the Spirit have acted as the eldest Sons of Belial Whereas indeed the testimony of the Spirit in the hearts of the faithful themselves for the interpreting Holy Scripture and determining doubtful matters hath been more often urged than understood yea if we could suppose it was not a precarious assertion to be sure it is an improper method to convince Gainsayers yet to those who are out of Communion with the Church it must needs be a most uncertain and insufficient testimony § 8. Many we know there have been and are who pretend to such extraordinary gifts of the Holy Spirit as were peculiar to the first Ages of the Church thus doth the Church of Rome as did the Donatists of old make such miraculous testimonies the necessary sign of a true Church and somewhat like both these are the Enthusiasts of our late age who would make the priviledges of the Holy Spirit special and singular to their enclosures affirming a particular inspiration of the Spirit absolutely necessary To convey into our minds the sense and interpretation of Holy Scripture To assure all Christians of the certainty of their Salvation To furnish them with words and petitions in Prayer To convince any of the authority of Holy Scriptures and the certainty of Faith Our Church declares q Homily for Whit-sunday 2d Part. It is not the part of a Christian under pretence of the Holy Ghost to bring in his own dreams and phantasies into the Church for such blaspheme and bely the Holy Ghost whereas the proper office of the Holy Ghost is not to institute and bring in new Ordinances contrary to the doctrine before taught the doing of which the Homily declares is the sign of a false Church and of such as are deceivers It is to be acknowledged that the discourses concerning the operation and testimony of the Spirit are liable to many difficulties but The principal conclusions which are rightly made in this matter I suppose may be truly made out to be the sense of our Church declared in her own words 1. For interpretation of Holy Scripture the reason why our Church holds such extraordinary illumination not necessary is because r 2d Homily of Scripture All things necessary for our Salvation are plain to understand that is as the Homilies deliver to such as use the means and so far as their explicite knowledge is required For our Church doth speak of the illumination of the Spirit and interpretation of Scripture as generally joined with the use of means When any apply their minds to the study of the Scripture to hear read and search thus God openeth the dark things of Scripture unto faithful people It cannot be saith St Chrysostom that such should be left without help When our Homily mentions the Holy Ghost inspiring the true meaning of the Scripture it adds to them that with humility and diligence do search therefore which clause is not to be left out as it is by the Author of the Scriptures genuine interpreter p. 5. Those that thus thankfully chearfully and diligently hear read meditate and ruminate on Holy Scripture such have the sweet juice
spiritual effect tast comfort and consolation of them which Doctrine of our Church is most intelligible and sober and different from what some others mystically have discoursed of concerning spiritual gusts which they attribute to unaccountable Communications The ordinary means to which the interpretation of Scripture is generally annexed our Church judgeth the same which Dr Hammond mentions in his Postscript concerning Divine Illuminations Study search Meditation the Collation of places of Scripture or bringing one place together with another ſ Homily 1. the use of reason and learning and skill in original Languages the help of our spiritual guides the Declarations of Gods Church the analogy of received doctrines constant Prayer for Gods blessing the necessary assistance and gracious aids of Gods Spirit Our Church indeed teacheth us that Carnal reason is an enemy to God and to perceiving the things of the Spirit which carnal reason some do expound the Article 9 wisdom some the sensuality some the affection some the desire of the flesh But our Church esteems it a great reproach to humane nature and the Creation of God to call that carnal reason which is our rational perception and use of what is delivered us to understand or a comparing and as we said out of the Homily a bringing together one place with another and drawing easy and plain consequences from Scriptures which we are to search whereas the Scriptures are propounded to the reasons of Men and the belief of them is an act of the greatest reason that can be Indeed in the things revealed when any thing exceeds the comprehension of our reason our Church adviseth us to sequester our reason In such cases saith the Homily t Hom. of Places of Script 2. Part. Reason must give place to Gods holy Spirit From the Doctrine of our Church it is also very plain That no more supernatural and immediate operation of the Holy Spirit is necessary to the interpretation of the Scriptures than what is necessary to make us faithful and good Christians Wherefore our Church lays down the same means for improvement in divine knowledge as it doth for obtaining the Holy Spirit namely u 1 2d. Homily of Scripture The love of God and Godliness the having a care of being drown'd in worldly vanities leaving sin and the world Our forsaking the corrupt judgment of fleshly men x 3d Part of the Homily for Rogation Week Let us endeavour our selves saith our Church diligently to keep the presence of the Holy Spirit Let us renounce all uncleanness for he is the Spirit of purity Let us avoid all hypocrisy for this Holy Spirit will flee from that which is feigned Cast off all malice and evil will for this Spirit will never enter into an evil willing Soul Let us cast away all the whole lump of sin that standeth about us for he will never dwell in that body which is subdued to sin If we do our endeavour we shall never need to fear And the Holy Spirit will suggest to us what is wholsome and confirm us in all things To attain also the spiritual Wisdom of the Scriptures Our way saith the Church is to attend the time and win the time with diligence and apply our selves to the light and grace which is offered us Lastly Let us meekly call upon that bountiful Spirit the Holy Ghost which proceedeth from our Father of mercy and from our Mediator Christ That he would assist us and inspire us with his presence That in him we may be able to hear the goodness of God declared unto us to our Salvation for this cannot be obtained but by the direction of the Spirit of God and therefore it is called spiritual wisdom 2. Our Church doth not judge that the particular immediate Testimony of Gods Spirit is necessary to every Christian for his comfortable assurance of Salvation but supposeth that the best assurance of Salvation is from the sure trust and belief of Gods promises and a certain consciousness of our own sincerity according to what is required of us * Homily of Salvation V. Homily of Almes-deeds 2. Part. V. Homily of falling from God 1. Part. If you would be sure of your Faith try it by your living the true Christian Faith is no dead vain or unfruitful thing Therefore let us by such Vertues as spring out of Faith shew our Election to be sure and stable 3. Our Church doth not judge an immediate gift of the Spirit necessary to every Christian to furnish them with words in Prayer but doth rightly suppose that the Holy Spirit doth effectually assist every sincere devout person using a good form of Prayer because he by whom the Spirit is given to the Church did teach his Disciples and in them all Christians a form of Prayer requiring them to use the same Our Church also hath furnished those of her Communion with general Prayers according to their occasions judging also that such common Prayers Homily of Prayer are most available before God And the means of obtaining the Holy Spirit to be most assisting us in our Prayers our Church declares is for us to humble our selves in his sight and in all our Prayers both publick and private to have our minds fully fixed on him so that our Church supposeth those that are thus humble to pray by the Spirit How far the testimony of the Holy Spirit is necessary to convince us of the certainty of our Faith and of the authority of Holy Scriptures See Chap. 6. § 8. From which few passages already cited in comparison of those very many to the same purpose which abound in the Homilies for Whit-sunday the Homily of good works of Salvation of falling from God of Alms-deeds It is most evident that our Church judgeth rightly concerning the Holy Spirit of God and lays down the best Rules for discerning who have the Holy Spirit for according to the Doctrine of our Church believing and obeying the Gospel and having the Spirit are all one y Homily of Salvation 3. Part. For how can a man have true faith when he liveth ungodly and denieth Christ with his deeds contrariwise he is most inspired with the Holy Ghost who is most changed in his life So then this is to be taken for a most true lesson taught by Christs own mouth z Homily of good works 2. Part. That the works of the moral Commandments of God be the very true works of Faith which lead to the blessed life to come Our Church also doth suppose that those who receive most of the Spirit are such as are most truly vertuous and good such have most of the divine grace to confirm and strengthen them in all goodness as it is in the Office for the Holy Communion If with a true penitent heart and lively faith we receive the Holy Sacrament then we dwell in Christ and Christ in us c. a 1. Part of the Sermon for Whitsunday Wherefore if any
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
fitly moderate in these disputes which not long since very much exercised Christendome as for instance when the Homilies declare Justification is not the office of man but of God only which we receive of him by his free mercy and by the only merits of his most dearly beloved Son Yet our Faith in Christ as it were saith unto us It is not I that take away your sins but it is Christ only nevertheless by Faith we embrace the promise of Gods mercy Such a Faith whereof doth follow a loving heart to obey his Commandments Justification by Faith only freely and without works is spoken to take away clearly all merit of works as being unable to deserve our justification at Gods hand and thereby doth express the weakness of man and the goodness of God Yet the true lively and Christian Faith is no dead vain or unfruitful thing but a thing of perfect vertue and of wonderful operation and working and strength bringing forth all good motions and good works therefore let us by such vertues as spring out of Faith shew our Election to be sure and stable In such and many like passages are known the excellent Wisdom and Moderation of our Church particularly as we have seen attributing unto good works no more nor no less than what is consistent with the grace of the Gospel declaring most earnestly against the Roman opinion of merit by them and yet according as K. Edward's and Q. Elizabeth's Injunctions have it doth recommend Charity and Hospitality as a true worshipping of God And albeit the Romanists have much vaunted in this particular it hath not been doubted but the Church of England since the Reformation hath as great Monuments of Charity as ever were before under Papacy in the same compass of time and place so truly doth the publick Exhortation to the Contribution of St Paul's building conclude Our adversaries of Rome may be convinced that our Piety is as generous and charitable as theirs but would not be so arrogant and presumptuous and whilst we disclaim the merit yet we most stedfastly believe the obligation and necessity of good works How far our Sectaries are deficient in this matter it shall not be our business here to enquire nor to repeat how slightly and reprochfully they have spoken against the truth in this matter It may suffice to observe from what hath been said Nothing hath more vindicated the Doctrine of the Gospel the Grace of God and merits of our Saviour and established the necessity of a good life and prepared us for a comfortable death than the doctrine of our Church rightly understood wherein she hath delivered her self from all those fond opinions on which the Church of Rome and other have founded their peculiar Doctrines which have disquieted and confounded so many Christians and disturbed the Church Insomuch that some who have been otherwise much addicted to their own suppositions yet in many matters of controversy have readily acknowledged the Moderation of our Church The Presbyterian Brethren in their first Paper of Proposals to his Majesty say We take it for granted that there is a firm agreement between our Brethren and us in doctrinal truths of the Reformed Religion and in the substantials of divine worship Very famous saith Dr Tully through the whole World is the most prudent Moderation of the Church of England in her definitions of Faith in which surely to all she offers her self in so equal a poise that she can afford no offence to sober minds and lovers of truth nor doth she give any occasion of cavilling to slight and petulant dispositions of which in our Age there is such a swarm And Sancta Clara saith The English Confession goes on safely within this Latitude neither binding its followers to one side or other but freely leaves these matters of Controversy to Scholastic disputation § 7. As of Doctrines some are plain others mysterious and as our Church requires consent in nothing contrary to sense and reason so also she hath always contained her self from immoderate curiosity even in treating of mysteries using good caution and yet not so much as to become sceptical making good search for her own and others satisfaction as is fit and yet not too much so as to run into extreme or nice curiosity Of such mysteries as are revealed our Church hath faithfully declared those which God hath made requisite for us to know so far forth as is necessary yet such Moderation is used in the manner of declaring them that she hath prudently kept to the form of sound words in holy Scripture and the Declarations of the ancient Church not disclaiming the use of such expressions which the authority of the first Councils and the great consent of the learned have received while the words follow the thing it self delivered in Holy Scripture though in so many syllables perhaps there not set down which are not introduced into our Church to corrupt primitive simplicity but to prevent the double meaning which others have invented for other Scripture expressions and as our Church doth not intermeddle with what is above humane enquiry n First Part of the Sermon for Rogation Week It shall better suffice us in low humility to reverence the Divine Majesty which we cannot comprize than by overmuch curious searching to be over-charged with the glory so it doth not determine in those things which are as I may say below its enquiry namely in things unnecessary to be known o Quod legit Ecclesia Angl. piè credit quod non legit pari pietate non inquirit Rex Jac. ad C. Perr § 8. In giving a reason of our hope and in convincing our selves or others of the truth of matters of Faith and Christian Doctrine our Church doth not insist upon such kind of certainties as others without reason do exact The point of certainty is a nice step which is taken in the first consideration of Religion and of great consequence wherefore we cannot but observe the great Moderation and care of our Church 1. Resolving the first motive and reason of believing into the Testimony of God only submitting all rational enquiries unto the Divine Testimony when once there is assurance that the same testimony is Divine our Church doth not make nor suppose that there can be made by any humane Judgment a measure of what is incomprehensible 2. Our Church doth accept and use such rational evidences as God hath given us as the means of being assured of the certainty that the Revelations which we receive as Divine are such Because the Divine Testimony is not immediate to us nor necessary it should be so but is conveyed to the assent of the understanding by some proper and just evidence The ordinary way of knowledge allow'd us is the conviction of our judgments and reasons concerning the truth of the Proposition we assent to which conviction is made by such proper arguments as may sufficiently induce our belief now though there
disposition to swallow all Poysons and are liable to the guilt not only of their first solitary error but all which are consequent thereon whereas those who use a sober examination after they are convinced of one error will be more cautious of others and the truth they come to of choice and judgment is also more praise-worthy and more tenible I should swell this head into too great a bulk if I should enumerate the sundry places wherein our Blessed Lord and his Holy Apostles did stir up and provoke the industry of the Christian Disciples to search discern prove try examine what they received lest at any time they were seduced by false Prophets The same admonitions and method have the ancient Fathers of the Church persued Both which would be endless here to recite Indeed all sorts of perswasions of men seem to confess the necessity of first convincing the reason and judgment of what is to be received as truth And therefore the Romanists use so many motives of credibility to induce belief of their Church in which if once the Proselyte is caught they serve him as the Chaldees did King Zedekiah after they had taken him Captive they put out his Eyes c Caeco judicio imperata facere quantumvis ea blasphema sint atque impia Apol. Eccl. Anglic. §. 138. 2 Kings 25. 7. Where indeed the mystery we are sure is certainly declared and delivered by God there we ought to captivate not only our imaginations but our reasons to the obedience of Faith not staying for a connexion of the parts of the Proposition to be believed by Scientific evidence which Mr Sergeant makes his Sure-footing But where we are not assured of the matter of fact of the Divine Revelation nor otherwise understand the reasons for such an assent No one can put off humane nature so far as to believe what they please d Nullus credit aliquid verum esse quia vult credere id esse verum nam non est in potestate hominis sacere aliquid apparer◠intellectui suo verum quando voluerit Picus Mirandula Indeed it is the great honour of our Church that it doth not testify nor require attestation unto any thing but where some good reason why we do so is sufficiently manifest which right as she maintains toward others so she vindicates the same to her self namely of examining what is offered to her under the venerable name of the Catholick Church and if need be of reforming any abuses or errors within the bounds of its own Discipline and so separating the pretious from the vile which power of examining Doctrines being forbid by the Church of Rome to her Sons seems to prevent the first occasion and means of Reformation e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Eutychianis inter Athanasii opera Consulatur integer Tractatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders her even incorrigible in her errors and corruptions and remaining so irreconcilable But some do Object That if we allow a right of private judgment it will be a direct means to establish among us an enthusiastic private Spirit which will rely upon its own judgment to the despising all others and if all may use a private judgment why may they not follow it and profess it Then you open a Window to all Divisions and Heresies and render the Church useless and all her Guides We Answer It is one thing to use our Faculties of discerning in a discreet manner which includes all due Reverence to all those instruments which God and the Church have given us for our direction and conduct and another thing to rely on our own prudence to wrest the Scripture to our own sense as the Council of Trent f Nemo prudentiae suae innixus S. Scripturam ad suos sensus contorqueat Conc. Trid. Sess 4. Decr. 2. speaks which the Church of England first of all detests Article 20. Every private person being here required to hear and obey the publick reason of our Church Which being also clear and true can allow the being searcht into and for that purpose she desires but her Sons to open their own Eyes Wherefore the sober use of our own faculties ought not to be called a private Spirit which judgeth according to the general notices of Truth and Good and the common sense of Mankind and the judgment also of the Church such a Spirit is the Candle of the Lord. Not an evil Spirit nor a Spirit of Innovation nor Dissention nor a Spirit of Pride nor Temptation as many of the Church of Rome blazon it As for the growth of Schisms and Heresies from the use of such a private judgment as the Church allows Which Objection was anciently made against the Christian Religion as of old by Celsus to Origen l. 3. Unto which was answered That where any thing was received which was very excellent such differences were common as among the Philosophers and Jews so among Christians but These now who make the Objection generally those of the Romish Communion yet know that though they carry as well as they can an outward shew of unity to their people they have as great divisions as any are And though indeed the corruption of good things is greatest by the abuse of ill men This ill consequence through the Vice of some ought not to take away the common right of all no more than the contentions which arise from the Laws should be thought to render them dangerous to be proclaimed The Christian Religion of it self is sufficient to keep all from error or vice if all men would comply with its wholsome and pacific Decrees as Arnobius g Quòd si omnes omnino salutaribus ejus pacificisque decretis aurem vellent accommodare paulisper non fastu supercilio Luminis suis potius sensibus quà m illius Comminationibus crederent universus jamdudum orbis mitiora in opera conversis usibus ferri tranquillitate mollissimâ degeret in Concordiam salutarem incorruptis foederum sanctionibus conveniret Arnobius l. 1. long since hath delivered And the Church in observance hereof doth procure her own Peace as much as may be in that all are bound not to publish their private sense to the detriment of publick Peace and by her Censures hath a power of repressing publick Dissenters and in case of doubt arising our Church wisely sends the parties so doubting to their Superiours h Preface concerning the Service of the Church And whereas Gods true Religion is but one the profession of which Article 19. and no other Article 18. is absolutely necessary to the being of Gods Church and therein to our Salvation Blessed be God in our Church there is abundant care taken of Gods Holy Religion both by the Laws of the Kingdom and Church for the instruction and government of its members unto edification and peace and every one may be satisfied in his Conscience and Judgment of the Religion he professeth Yet This
reserves him not a right of liberty in Religion but only supposeth that he hath a right of trying examining and using his best judgment in order to the satisfaction of his Conscience which right if he duly useth it will certainly fix him in the true Religion whether that Religion be professed by his Prince or Nation or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prove or try all things Hold fast that which is good saith the Apostle 1 Thess 5. 21. Here is a right to try examine and judge but no right or liberty in Religion This tryal is only in order to the holding fast that which is good i Dr J. Beaumonts Observations upon the Apology 1665. As the Royal Coyn no one can refuse every one may examine and try the same before he receives it So every Christian keeping himself within the bounds of due obedience and submission to his lawful Superiours hath a judgment of Discretion He may apply the rule of Holy Scripture for his own private instruction comfort edification and direction and for the framing of his Life and belief accordingly The Pastors of the Church have more than this a judgment of direction to expound and interpret the Scriptures to others and out of them to instruct the ignorant c. The Chief Pastors have yet a higher judgment of Jurisdiction to prescribe to enjoin to constitute to reform to censure to condemn to bind to loose judicially authoritatively in their respective charges k Bishop Bramhall's Answer to M. Militeira p. 72. Thus the danger of using a private judgment is prevented If it be further Objected 2. That such a permission is vain because of the impossibility in the vulgar to make use of it We Answer That such a meer ineptitude doth not take away ones right l Vt ratus sit actus pauciora requiruntur quà m ut recta sit actio Grotius de Imperio pag. 111. Beside our Gracious God requires of none otherwise than according to that ability which he hath given Wherefore the Moderation of our Church imitates the grace of God herein which requires nothing necessarily but what is so clearly propounded as to leave all inexcusable and therefore those that have skill to look to themselves in the common business of Life may discern as much as is required Those who have not use of their abilities the Idiotae the Moderation of the Church leaves to the mercy of God and the care of their Governours so far as they are capable for as Origen argues when Celsus objected to the Christians that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Origen c. Celsum l. 1. believe without any reason or examination The contrary thereunto Origen shews at large Yet of the vulgar he saith indeed it is impossible that all people should attain to the reasons of all Doctrines How can he get wisdom who is diligent to give the Kine Fodder c. Eccles 38. 26. Wherefore saith Origen what more compendious way could be contrived to relieve the poor multitude than the plain doctrine of Jesus for this we find by experience that they that before wallowed in Vice thereby now are delivered but why should the Stoicks and Platonists quarrel at Christians for believing when all of them believe those they apply themselves to in the Sect they judge most excellent § 10. So great being the Moderation of our Church because never the less as the temper of men generally now is among us since these licentious times especially have corrupted them the most are very captious of what hath the femblance of priviledge and such also are most apt to neglect their duty It is very great justice and equity that all be convinced of the due submission we also owe to the Church in reference to this matter The sum of which duty I shall lay down in such brief Propositions as are agreeable to an easy reason to infer from the comparing of relations 1. All good Christians who love the Church of God and its Peace will for Truth and Conscience sake hearken to the Church and those set over them on purpose to guide and direct them especially in case of doubt 2. Such will well weigh the moments of reasons which the Church offers and be ready with all due regard to entertain what the Church resolves and readily also approve of those resolutions unless it appear manifestly that such determinations contradict the word of God and the sense of the Universal Church which no good man will unadvisedly conceive much less seek occasions for exception 3. In a doubtful and equal Case such will encline to what is publickly determin'd because of the relation of superiority between the Church and its Members and because of the many great advantages they know the Church hath in its judgment above themselves because also the better any are and the more humble and sincere the more they are prepared to suspect and distrust their own judgments and not to lean unto their own understandings 4. If in any case it should happen that such should differently opine or judge however such will afford a practical submission in many Cases which they may and ought the liberty of their own thoughts remaining which is sufficient if they cannot but dissent Modest and pious persons will upon many occasions have their Faith to themselves and reserve their different apprehensions in a continent silence which is to be wise unto sobriety 5. If before they come to know the judgment of the Church they should go about to divulge their sense in speaking or writing such will do it with submission to the Church and to those to whom is committed the care of censure If there should happen such a lawful and necessary occasion which they cannot avoid to declare their apprehension different from the Church If the dissenter errs and cannot submit with consent he must e'ne bear patiently the inconvenience of his error which if in a less principal matter on this side Heresy and Schism such an infirmity n Aliter sapere quam se res habet humana tentatio est S. Aug. de Bapt. l. 2. and temptation incident to humane nature happen o Qualiter pro hoc ipso falsae opinionis errore in die judicii puniendi sunt nullus potest scire nisi judex Salvianus de gubern Dei c. 11. §. 4. They that would retain their integrity must preserve 1. An entire Charity to others 2. A reverent respect to the Church and as much as is possible an inviolable Communion therewith 3. Such ought to endeavour to comply in other points more diligently 4. Such ought to profess their dissent from the Church with great reluctancy and sorrow 5. They must be very willing to own their error when they are convinced thereof In the mean while they are bound to lay it aside Whereby retaining inviolable Communion with the Church such already being in preparation of mind disposed to renounce their error when they
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
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
Churches Moderation The Ceremonies of our Church are but very few and those of great antiquity simplicity decency and clear signification hardly to be wrested to the prejudice of inward piety wherefore they are neither unprofitable nor burdensome of which they are charged in the Preface to the Directory Our Church avoiding extreams on one hand of the Church of Rome a Concil Trid. Sess 7. Can. 13. whose Ceremonies are so cumbersome for their number b Quia ad aures ipsorum totius sermè orbis justissimae querelae pervenerint de moderandâ corrigendâ onerosâ multitudine quorundam rituum Chemnit Examen ib. p. 34. that they make no end of commanding and forbidding till they come to the other extremity of moroseness of which humour St Austin c S. Aug. Ep. 118. in express words complains Religion which God in his mercy hath made free with few and clear Sacraments is made more burdensome than ever was the Jewish Wherefore our Church is most careful lest by any excess of Ceremonies Religion should be any wise obscured and by outward and sensible things the minds of people should be diverted to the neglect of what is inward and spiritual Therefore our Church in its Preface of Ceremonies why some be abolished complains That the excessive number of Ceremonies was so great and many of them so dark that they did more confound and darken than declare and set forth Christs benefits unto us On the other hand our Church avoids that other kind of superstition of those that consider not the frame of men nor the use and experience of having some Rites for comeliness and edification d V. Pref. to the Liturgy and for exciting Piety and Devotion in the publick worship of God Let me for the sake of those who rather will accept such a truth from Mr Perkins e Reformed Catholick 7. §. of Traditions repeat his words We hold that the Church of God hath power to prescribe Ordinances Rules or Traditions touching time and place of Gods worship and touching order and comliness to be used in the same and in this regard Paul 1 Cor. 11. 2. commendeth the Church of Corinth for keeping his Traditions and Acts 15. 29. the Council at Jerusalem decreed that the Churches of the Gentiles should abstain from blood and from things strangled this Decree is termed a Tradition and this kind of Traditions whether made by general or particular Synods we have a care to maintain and observe these Caveats being remembred f Ritus pauci numero sine sumptu minimè graves Grot. in Cassand Artic. 15. 1. That they prescribe nothing childish or absurd to be done 2. That they be not imposed as any part of Gods worship 3. That they be severed from superstition or opinion of merit Lastly That the Church of God be not burdened with the multitude of them And indeed a worthy instance of the prudent Moderation of the Church of England is that in her reformation from Rome she hath delivered her self from such an Endless g Europae Speculum p. 3. multitude of Superstitions and Ceremonies enough to take up a great part of a mans life to gaze on and peruse a huge sort of which are so childish and unsavoury that as they argue great silliness and rawness in their inventors so can they naturally bring no other than disgrace and contempt to those exercises of Religion wherein they are stirring Yet after the fashion of a modest and prudent Matron though our Church doth not appear tawdry drest with too great a variety of ill placed cost yet doth she endeavour always to appear discreet and comely in her attire On purpose retaining some Rites in respect to the practice of the antient Church and to vindicate her self from the imputation of moroseness and not to side with the other extreme of those who in the exercise of their Religion affect carelessness and neglect of any good Form The Church of England doth retain some Ceremonies in her Offices thereby also to vindicate real Christian Liberty namely the publick liberty of Gods Church one part of which as Bucer in the beginning of the Reformation well noted is for the Church to chuse its own Rites and also to vindicate the Liberty of private Christians who by the Orders of the Church have their choice directed for their own edification and the better order of Divine things For Diversity of Ceremonies in divers Churches do serve to testify the Christian Liberty and doth greatly conduce to teach the true judgment of Ceremonies namely that all men by this diversity may understand That those things which are not delivered in Holy Scripture are not necessary to Salvation but may be altered as the time and circumstance of edification doth require h Sprint's Necessity of Conformity in case of Deprivation p. 115. It a Forbesius in Irenico l. 1. c. 7. Harmon Confess p 194. Which reason of them though it hath been frequently repeated yet hath not sufficiently been taken notice of by those who pretend to be such Assertors of Christian Liberty who fall foul into another servile and unquiet sort of Superstition Yet when we consider the horrid stiff superstition of such Precisians whom the Moderation of the Church of England in point of Ceremonies doth affright We cannot think them so moped but others appear to have run into a greater excess of madness when we behold the exceeding number of Ceremonies and observances which the Roman Rubricks appoint in their Rituals Missals and Pontifical c. We may bless our selves who within the Communion of our Church are freed from such a bondage more grievous than the Jewish especially since their Rites many of which are so ridiculous and trifling i Vi. Pontificale Rom. de Ecclesiae Dedicatione p. 237. Vi. Rituale Rom. in absolvendo excommunicatum jam mortuum c. k Quando primò Clericis barbae tondentur dici debet Pontifice sedente cum mitrâ Antiphona Sicut Ros Hermon c. Pontificale p. 550. are not only approved but required by the Council of Trent under the pain of Anathema l Conc. Trid. Sess 7. Can. 13. and that for surer notice repeated in the first page of their Ritual Wherefore as Plutarch well saith of Religion it hath its place between contempt of divine things on one hand and superstition on the other So the Moderation of our Church is excellently tempered to keep Christians from Enthusiasm in one extreme and from what some call Rituality on the other m D. H. Mori Ethic. c. 5. p. 105. Of our Churches care in this last particular Bishop Taylor thus endeavours to satisfie some Consciences There is reason saith he to celebrate and honour the wisdom and prudence of the Church of England which hath in all her Offices retained but one Ritual or Ceremony that is not of Divine Ordinance or Apostolical practice and that is the Cross in Baptism which
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
of God Bishop Hall in his Remains Wise Christians sit down in the mean now under the Gospel avoiding a careless and parsimonious neglect on the one side and a superstitions slovenliness on the other the painted looks and lascivious gaudiness of the Church upon the Hills and the careless neglected dress of some Churches in the Vally Far be it from me saith c ◠1. Disc 2. Mr Mede to be a Patron of Idolatry or Superstition in the least degree yet I am afraid lest we who have reformed the worship of God from that pollution and blessed be his name therefore by bending the crooked stick too much the other way have run too far into the contrary extreme To observe the just mean in practice is somewhat difficult nevertheless our Church in its rules doth no more favour Sacriledge than Idolatry If the personal faults of any have caused a scandal on us for either the Church laments the same and that there may be the less publick temptation to Sacrilege among us as it hath been in other Nations the immoderate bounty of exorbitant Donations is limited as by Statute of Mortmain lest the secular state should become impoverished Though that which was heretofore said of those things that were given that they were in a dead hand may more justly be said of those things that are taken away d View of Civ and Eccl. Law Part. 3. c. 4. §. 1. The Monuments of our Church are also full of instances of our Churches observing the mean between superstition and profaneness The horrible abuses saith e Hom. of repairing of Churches the Homily and abominations they that supply the room of Christ have purged and cleansed the Church of England of taking away all such fulsomness and filthiness as through ignorance and blind devotion hath crept into the Church these many hundred years The Homilies also condemn such sumptuousness as put people in peril of Idolatry yet They require all convenient cleanness and ornament where we cannot attain to an honourable magnificence For as the Homily saith When Gods House is well adorned with places convenient to sit in f Canon 83. 1603. with the Pulpit for the Preacher with the Lords Table g Canon 82. for the Ministration of the Holy Supper and the Font h Canon 81. to Christen in also is kept clean comely and sweetly the people are more comforted to resort thither and tarry the whole time appointed them i Hom. of Idolatry ◠Part. Thus the 85. Canon provides That the Church be well and sufficiently repaired and so from time to time kept and maintained that all things be in such orderly and decent sort without dust or any thing that may be noisome or unseemly as becometh the House of God That there be a terrior of Glebe Lands and other possessions belonging to the Churches Canon 87. That the Churches be not profaned Canon 88. That the Bible and Common-Prayer Book and the Book of Homilies be had in every Church c. Can. 80. Unto all this I wish some would add the Consideration of what Mr Baxter hath writ Temples Vtensils c. devoted lawfully Christian Direct p. 915. Qu. 170. separated by man for holy uses are holy as justly related to God by that lawful separation Ministers are more holy than Temples Lands Vtensils as being nearlier related to holy things and things separated by God are more holy than those justly separated by man And so of Days every thing should be reverenced according to the measure of its Holiness and this expressed by such signs gestures actions as are fittest to honour God to whom they are related and so to be uncovered in Church and use reverent carriage and gestures there doth tend to preserve the due reverence to God and to his worship 1 Cor. 16. 20. 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 Fasts The Lenten or Paschal Fast how far Religious by the Precept of the Church § 1. COncerning Holy-Days in general it may suffice here only to repeat the words of our Bishops in answer to the Presbyterian Brethren 1661. N. 6. The observation of Saints days is not of divine but Ecclesiastical Institution and therefore it is not necessary that they should have any other ground in Scripture than other Institutions of the same nature so that they be agreeable to the Scripture in the general end for the promoting of Piety and the observation of them was ancient as appears by the Rituals and Liturgies and by the joint consent of Antiquity and by the ancient Translation of the Bible as the Syriack and Aethiopick where the Lessons appointed for Holy-Days are noted and set down the former of which was made near the Apostles times Besides our Saviour himself kept a Feast of the Churches Institution viz. The Feast of Dedication S. Jo. 12. 22. The choice end of these dayes being not Feasting but the exercise of Holy Duties they are fitter called Holy-Days than Festivals and though they be all of like nature it doth not follow that they are equal The exceeding number of Festivals in the Roman Church that they have neither mean nor measure in making new Holy-days as Mr Latimer saith a Sermon to the Convocation hath been the frequent complaint not only of many Learned Protestants b Vetus querela est de nimis magnâ festorum multitudin◠Chemn Exam. Pars 4. p. 162. but also of very many of the Roman Communion as might be instanced Who have thought that the Salvation of men would have been better consulted if there were fewer Solemnities and greater Devotion alledging that of St Bernard c Patriae est non exilii frequentia haec
our Church reformed Scintilla Altaris That to avoid excess of Dedications wherein others are too burthensome she sometimes uniteth two of the Apostles at once in one Festivity as S. Simon and Jude S. Philip and James § 8. The more immoderate is their reproach who brand our reformed Church for being guilty of Popery only because the memory of the just among us is blessed f Coâ—â—mus Martyres cultu dilectionis non servitutis S. Aug. c. Faus l. 22. Notwithstanding those very exceptors are really like the Romanists Canonizing and Sainting one another for being of some particular humour and faction in this for one that they will not keep a Festival or remember an Apostle with honour Indeed in the Church of Rome they have Canonized the worst of men and let any one tell the difference when many of those others Saint each other and affect no other Title but of your Holiness And here let any equal and intelligent Christians judge whether those who hold Communion with the Church of God notwithstanding sundry infirmities and failings ought not and may not more properly according to the stile of Scripture to be called Saints than those who separate from the outward Communion of Gods Church although they usurp the name peculiarly to themselves And here we cannot but observe the Modesty of those in Communion with the Church of England which is true Christian Moderation They never were so forward to rush suddenly as it were into the Holy of Holies in calling themselves and one another absolute Saints but rather while they are in their way and Pilgrimage chuse to be honoured with more modest titles even as Pythagoras in all Ages hath been commended for his Moderation in laying aside the great name of Wife and chose rather to be called a Lover of Wisdom § 9. The same Moderation which our Church useth toward Saints she observeth likewise with respect to the Holy Angels Yea indeed great is the modesty and sober wisdom of our Church in that it is no where excessively curious nor positive in determining of the nature actions knowledge number Orders or special Guardianship of Angels Our Church doth not deny that there is a distinct Order of Angels but no where takes upon her to show how those Orders are disposed But avoiding the extreme of those who are stupidly insensible of the conduct of Holy Angels the Church of England doth glorify God for their Creation for their admirable order and Ministry and affection to us we pray to God we may imitate their readiness and chearfulness in praising and serving him and ministring daily for the good of others yet our Church hath always held the Angels to be in the number of those who worship and not of those who are worshipped and for us to worship those who are themselves worshippers would be such a voluntary humility as is sinful namely to address our selves to such substitutes as God no where hath appointed to receive his peculiar honour g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 8. Neque Invocationibus Angelicis sed 〈◊〉 purè manifestè Orationes dirigens ad Dominum qui omnia sâ—it Iren. l. 2. c. 57. which the Synod of Laodicea A. D. 364. calls Idolatry § 10. The like Moderation doth our Church excellently well observe in the honour she gives to the Ever Blessed Virgin Mary so highly favoured of God as to be the Mother of our Lord whom our Church celebrates and always humbly calls her Blessed And as it is in the Institution of a Christian man set forth by the Convocation 1537. We may worthily say she is the most blessed of all other Women h Maria Mater Domini principatum inter Mulieres tenuit S. Aug. Scrm. 136. Hanc ego Christi Matrem veneror sed non illi Divae modò sed Deae nomen tribuens R. Jac. Apol. pro Jur. Honor Reginae judicium diligit Virgo Regia falso non eget honore de B. V. Mariâ S. Bernard Ep. 174. and we no where doubt but she is highly graced in Heaven as she received a most special priviledge upon Earth But our Church doth no where believe that she had an immaculate conception which the Romanists celebrate with an Holy-day on purpose Neither doth our Church believe she was ever raised from the dead and assumed into Heaven which they solemnize with another Festival Neither did Erasmus i Erasm Ecclesiastes l. 2. without cause admire how it came to pass they salute the Mother of Christ with more Religion than they invoke Christ himself or the Holy Spirit calling her the Fountain of all Grace and sundry expressions they use of the like affiance in the authority and merit of the Blessed Virgin to succour help and save Sinners as may be seen in the Rosary and Psalter and specially Litanies to the Virgin Mary k V. Consult Cassandr Art 20. p. 140. Jube Filio c. Cùm vix aliud in toto choro sit alienius à scripturis sanctis quod cum Evangelio Christi atque doctrinâ Apostolicâ perditiùs pugnet Wicelius de abusu Eccl. p. 392. In their form of auricular Confession they are taught thus to begin l Manuale Confessionum Cap. 10. p. 128. I Confess to the Omnipotent God to the Blessed Mary always Virgin c. and when they enter into their Monasteries they vow themselves to God and the Blessed Virgin and in all things they are so superdevout m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgin that an Oath by her is accounted most sacred and any of the Festivals may be sooner expunged than that of her Assumption into Heaven and although they prohibite the Bible yet they freely suffer sundry Books of Devotion to the Virgin Mary in the Mother tongue § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that neither the Lords Day nor any other Festival be abused to Luxury or impiety n Haeccine solemnes dies decent quae alios non decent Tertull. Ita Festa moderanda ut neque nimia neque tam flagitiosè profanentur Bucer Censur c. 26. It appears from the Offices in our Liturgy the Rubricks Canons Homilies and Statutes of the Land and Injunctions of our Kings since the Reformation that there hath been a first and special care taken for the Holy Celebration of Sunday or Lords Day wherein we are equal to any Church among the Reformed o Vi. D. Crackenthorp Defens Eccl. Aug. c. 54. The other Festivals being over-ruled that in a Concurrence of Offices they may not disturb its Solemnity the very religious observation of which is earnestly also perswaded in our Homilies and especially in the 13. Canon with which agree the Injunctions of K. Edw. 6. and Q. Eliz. requiring p Coimus in coetum ut Deum quasi manu factâ precationibus ambiamus orantes coimus ad Divinarum literarum commemorationem
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
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 Her sound and charitable judgment of such as die after Baptism § 3. In some necessary cautions referring to the administration of Baptism § 4. Referring also to the susceptors § 5. In what is required of them who administer that Sacrament In reference to the Holy Supper of our Lord § 1. The same is with us celebrated in both kinds § 2. The Doctrine of Transubstantiation is rejected by our Church not running to the other extreme of denying a real presence of Christ in the Sacrament § 3. The Moderation of our Church in complying with the necessity of the Age but not with the Church of Rome and others who require their people to communicate not so much as thrice a year § 4. Participation of the Holy Supper required after Confirmation but not after the rigid Examinations of some or the auricular Confessions of others Neither is it made a private banquet § 5. In our Church there is not to be a Communication of the Eucharist without Communicants The Moderation of the Church in other Rubricks referring to the Holy Communion § 1. OUR Church according to that Moderation in which she excels raiseth no needless strife or controversy about words or names a Saepe a. Eccl. Angl. professa est de verbo nullam litem se moturam modo pristina sides sit restituta Rex Jac. ad C. Perr particularly relating to the Holy Sacraments The name of Sacraments saith the Homily b Homily of Com. Pr. and Sacram. may in general acception be attributed to any thing whereby a holy thing is signified thus as Chilingworth c Chilingw Pref. §. 24. noteth we use the names of Priest and Altar and yet believe neither the corporal presence nor any proper propitiatory Sacrifice Yea so exceeding moderate and prudent was the Church that in the 7. Canon 1640. it abundantly cautions lest those words be used otherwise than in a metaphorical and improper attribution d In Liturgiâ Anglicanâ habemus quidem Sacrificii nomen offerendi verbum etiam hostiae mentionem sed nihil magis adversatur Missatico sacrificio quà m tota haec oratio Rivet Gro. discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. Notwithstanding all these just and careful explications why should our Church for the use of those words be traduced as relishing of Popery any more than for favouring the Sabbatarian Doctrine because in the 70. Canon in English the word Sabboth Day is used for the Lords day and dies dominicus it is in the Latin Canons in the Homily also of the time and place of Prayer 't is called Sabboth day that is the Sunday the Holy day of rest and in King Henr. 8. Act of abrogation of certain days it is said since the Sabboth day was ordained for mans rest and in Qu. Eliz. Injunctions the same word is as in the rest used in a general accommodation to the improper use of the vulgar which clauses mentioned are known to have been before this word among some others hath been set apart as one of the Shiboleths of a party Whereas rather the Moderation of the Church should be taken notice of which insists not so much on the nicety of the word as on the integrity of its sense § 2. Our Church receives none as proper Sacraments generally necessary to salvation but such as are so Which said expression contains a great deal of Moderation notwithstanding it hath been much cavill'd at by some of rigid principles for our Church doth no where assert the receiving so much as the true Sacraments to be always to every one particularly and absolutely necessary to Salvation Our Church saith Bishop Branthal e To M. Militier receives not the Septenary number of Sacraments being never so much as mentioned in any Scripture or Council or Creed or Father or ancient Author first devised by Peter Lombard 1439. First Decreed by Eugenius the 4th 1528. First confirmed in the Provincial Council of Senes 1547. and after in the Council of Trent The word Sacrament is taken largely and then washing the Disciples feet is called a Sacrament then the sprinkling of ashes on a Christians head is called a Sacrament then there are God knows how many Sacraments more than 7. Or else it is taken for a visible sign instituted by Christ to convey and confirm invisible grace to all such partakers thereof as do not set a bar against themselves according to the analogy between the sign or the thing signified and in this sense the proper and the certain Sacraments of the Christian Church common to all or in the words of the Church generally necessary to Salvation are but two Baptism and the Supper of the Lord more than these S. Ambrose writes not of in his Book de Sacramentis because he did not know them And here it may not be improper to add those memorable words of S. Austin f S. Aug. Ep. ad Januar 118. which were recited in the Articles of Religion 1552. published by King Edw. 6. and are cited also in our Homily of Sacraments Our Lord Jesus Christ hath knit together a Company of new people that is Christians with Sacraments most few in number most easy to be kept most excellent in signification as are Baptism and the Lords Supper beside which two Sacraments of the New Testament our Church appointeth no other way of solemn engagement to Christianity § 3. The Holy Sacraments among us are administred in such order prescribed as is suitable to the end of their appointment Our Church most strictly holding to what is of Divine Institution and adding nothing which is humane to the Sacraments themselves nevertheless the Prayers and Blessings and Exhortations and what is enjoin'd promote the true design of the administration In which the Moderation of our Church holds a just mean between those who deny the Church any use of its Christian Liberty and between the intolerable excesses of the Church of Rome yet so very moderate is our Church in this particular that the Lutheran Churches cannot compare themselves with her for Moderation for they retain Exorcism and other Ceremonies in use with their Sacraments beside their peculiar doctrines and usages referring to the Holy Supper § 4. Our Church doth not make the efficacy of the Sacraments to depend upon the bare administration whether the mind be well prepared or no I dare not say that most Romanists generally mean so by the Opus Operatum in the Council of Trent g Concil
all other matters referring to that Sacrament and all the other five Sacraments also in every thing referring to Faith and Doctrine and Rites agree in heart and confession of mouth with all things received in the Roman Church and all the decrees of that Council made or to be made exhibiting all duty to the Pope as the universal Bishop of the Church c. Such gainful and advantageous bargains will they be sure to make for themselves and the keeping up their usurpations before they will allow any concession or mitigate any extreme rigour in their most unwarrantable practises or they will not fail to annex such conditions as shall render their concessions ineffectual § 2. The Doctrine of Transubstantiation which the Church of Rome receives as an Article of Faith absolutely and simply necessary to Salvation and propounds it to be received by all under a terrible Anathema y Conc. Trid. Sess 13. Can. 2. is by our Church plainly denied as contrary both to Holy Scriptures and all testimonies of venerable antiquity and as a doctrine liable to grievous consequences z V. Hist. Transubst à Jo. Dunelmensi which judgment of our Church may appear to them that peruse our Articles 28 29. Order of Communion Rubricks Homilies several Statutes of the Land particularly the late Statute wherein is provided that all that are in office do declare that they do believe that there is not any Transubstantiation in the Sacrament of the Lords Supper or in the Elements of Bread and Wine at or after the Consecration thereof by any person whatsoever yet such is the accurate Moderation of the Church of England in avoiding one error it runs not into other extremes for in the Office of the Holy Communion in the Church Catechism in the Apology for the Church of England is asserted the real presence a Archbishop Vsher's Serm. 18 Febr. 1620. of Christ in the Sacrament according to Scripture and the judgment b Patres dehortantur à quaestione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc piâ Moderatione si Rex Eccl. Angl. utuntur quae invidia R. Jac. ad C. Per. of the Church of God but the particular mode and manner thereof any otherwise than that it is spiritual mystical and sacramental the Church of England according to the same Rule and practice of the Catholick Church doth not too curiously pry into or search See Ch. 5. § 6. § 3. As the Church of England doth earnestly and passionately invite and expostulates with those of her Communion to frequent the Holy Sacrament as in the exhortations before the Holy Communion in the Conclusion of the Homily of the place and time of Prayer and in Q. Eliz. Articles for Doctrine and Preaching all Ministers are required to excite the people to often and devout receiving the Holy Communion c V. Librum quorundam Canonum 1571. Jam vero singulis mensibus coenam celebrari maximè nobis placeret Calvin Ep. p. 452. and in Colleges and Collegiate Churches the Holy Communion is required to be administred every Sunday unless there be reasonable cause to the contrary d V. Rubr. 4. after H. C. Canon 23. V. Rubr. 8. after H. C. Canon 21. 1003. Rubr. 8. after H. C. and on the first or second Sunday of every month So also the Church of England doth lay its general Command according to great Moderation in requiring every one thrice at least every year to Communicate e Qui in nataii D. Paschate Pentecosle non Communicant Catholici non credantur Conc. Agath Can. 18. well tempering her Injunction in accommodation to the necessity of the Age between the earnest practice of devotion which was in the Primitive Church f Quando Domini nostri adhuc calebat cruor fervebat recens in credentibus fides S. Hieron ad Demetr Ep. 8. when they commonly Communicated at least every Lords Day and Festival and between the remissness of the Church of Rome g Dolemus tantam Christianorum incuriam ut semel tantùm in anno sumant c. Concil Rhem. 1583. which expresly requires all of her Communion to celebrate but once every Year h In Pentecoste rarior est Communio ideo fortasse Concilium Tridentinum hoc tempore nuptias solennes fieri permisit C. Bellarm. de Matrim Sacram. l. 1. c. 31. and the followers of the Directory who for many years together lamentably neglected the administration and participation of the Eucharist i V. Coena q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. S. Eccl. Angl. Vindic. c. 3. as beside our own memory Mr Prin often testifies and the History of the Times soon after the Reformation tell us of some who from adoring the Elements fell to contemn them wherefore there issued out a Proclamation k Fuller's Eccl. His P. 387. concerning the irreverent talking of the Sacrament § 4. As our Church offers the Holy Eucharist only to those who have given due testimony of their knowledge and Christian belief in having been confirmed by the Bishop l V. Rubr. after Confirm Injunctions of King Edw. 6. Canon 29. So it requires that none be admitted Godfathers or Godmothers at Christening or Confirmation but such as have received the Holy Communion Yet because S. Paul remits every particular Christian to a Self-examination without any order either to Minister or Lay-Elder to exclude any from the Holy Communion upon their Examination therefore the Moderation of our Church is such it doth not depress adult Christians below the order of persons first to be Catechiz'd requiring them to such rigid Examinations as have been sometime used like the auricular Confessions of the Romanists among which Examiners of the adult Professors the being of a party hath been too often the note of preparation for their Church Communion Neither doth our most moderate Church judge any uncapable of the Sacraments whom she judgeth not unworthy of her Communion m Homily of the Sacrament We must take heed saith the Homily lest of the Memory it be made a Sacrifice lest of a Communion it be made a private eating Wherefore as the redemption of our Lord is offered to all that do not wilfully reject so great grace so is the Holy Communion in our Church to all that are not unfit to receive it And such as are the Church is not wanting to admonish and forewarn n V. Exhorta and Admon before the H. C. and takes all due care to provide against their intrusion as the general corruption of mankind now doth admit according to the Rubrick and Canon o Canon 26. concerning Notorious Offenders On which Bishop Andrews his note was Our Law will not suffer the Minister to judge any man a notorious offender but him who is so convinced by some legal sentence § 5. Our Church of England doth not admit any private Masses p Conc. Trid. Sess 22. Can. 8. 39 Artic. 31. Hom. of Sacr. which in
admonitions of the Church of which her Ordinals most particularly give an account After their Ordination also Of the Exemplary behaviour of the Clergy our Church hath taken all the care that may be see we for instance that excellent Canon No Ecclesiastical Person shall at any Canon 75. time other than for their honest necessities resort to any Taverns or Ale-houses neither shall they board or lodg in any such places Furthermore they shall not give themselves to any base or servile labour or to drinking or riot spending their time idly by day or by night playing at Dice Cards or Tables or any other unlawful Game but at all times convenient they shall hear or read somewhat of Holy Scriptures or shall occupy themselves with some other honest study or exercise always doing the things which appertain to honesty and endeavouring to profit the Church of God having always in mind that they ought to excel all others in purity of Life and should be examples to the People to live well and Christianly under pain of Ecclesiastical Censures to be inflicted with Quomodo inquiritur in excessus defectus Ministrorum Verbi V. de Polit. Eccl. Anglic. c. 6. p. 322. severity according to the quality of their Offences whether it be to suspension deprivation deposition or other greater censures as is the demerit To the same purpose have been sundry Articles and Injunctions and Laws of the Land and Rules of the Church * V. Librum 9. Canonum V. Articulos pro clero Canon 33 34 35. 1603. 39 Article 26. very express At the Ordination of Ministers 't is asked them Whether they will be diligent to frame and fashion themselves and their Families according to the Doctrine of Christ and to make both themselves and them as much as in them lieth wholsom Examples and Spectacles to the Flock of Christ Lastly All Promotions of the Church are distributed so equally that any Son of a Layman in the Kingdom otherwise fitted is capable of the highest Eminence in the Church In her Canons restraint is made of Plurality of Benefices Canon V. Articulos proclero 41. with indulgence only in cases extraordinary requiring * also convenient V. Bishop Sparrows Collections residence and hospitality and every one's discharge of their Functions In case of lawful absence that a just and conscientious supply be provided Always letting the People see that they do not seek their own Profit Promotion or Advantage more than the profit of the V. K. Ed. 6. Injunction Souls they have under their Cure or the Glory of God Of the Effects of these Orders if any enquire Beside the judgments of other Churches that the Clergy may not be the only Judges in this case such may consider what the great Verulam hath witnessed That scarce any Church since the Primitive Times hath yielded in like manner of years a greater number of famous Writers excellent Preachers grave Governours and the most and chiefest of them of holy and good Life And the famous University of Oxford in answer to the Petition of the N. C. 1603. replied To stop the Mouths of those that traduce us for a dumb Idol-Ministry There are at this day more Learneâ— Men in this Kingdom than are to be found in all Europe Which must not be imputed for Vanity since the Apostle when his Ministry was reproached defended his godly boasting Which premised Bishop Hall may be allowed to speak for the Clergy of the Church of England What Christian Church under Heaven saith he in so short a time yielded so many glorious Lights of the Gospel so many able and prevalent Adversaries of Schism and Antichristianism so many eminent Authors of learned Works which shall out-bid time it self Let Envy grind her teeth and eat her heart The memory of these worthy Prelates shall ever be sweet and blessed 3. If all this care of the Church hath not its absolute and entire effect which when it hath not is much lamented according to the sincere desire and intent of the Church As also Nec hac Culpae est Christiani nominis si simulator religionis in vitio sit S. Hier. Ep. 4. that the Laws of Christ have not that effect upon all Christians as they ought Our Church in the mean while must be acquitted while according to the condition of the things she hath used her best care and endeavour and if the practices of Men always cannot her Laws must bear her out * Delictum personae in detrimentum Ecclesia non debet redundare Reg Ju. Wherefore very reasonable was the Injunction of Queen Elizabeth That for defaults which people find in Ecclesiastical Persons They are not to detain their Dues §. 15. 1559 to requite one wrong with another but to call for reformation thereof at their Ordinaries and other Superiors who upon complaint and due proof thereof shall reform the same accordingly Now of thousands who are apt to complain of the Clergy how few take the right course to rectify any thing If any are vitious among us we protest against their practices and are Advocates for none in what is evil but leave them to answer for themselves before proper Judges Being sure it would be a happy World if right Principles in the understanding and a conformable practice could always go together but it is an ordinary practice whose Doctrine they cannot confute their Life endeavour to bring into hatred * Cum Viderint Doctrinam nostram non posse rectè accusari maluâ—runâ— in mores nostros in vehere Apol. Eccl. Angl. § 53. It may be added According to an excellent Moderation are also the Ages appointed of them who are to enter into holy Orders †V. Preface to the Ordinal Canon 33. Artic. proclero § 3. Our Church maintains and preserves those Orders of Ministers in the Church Bishops Priests Deacons 39. Articl 36. which are truly Primitive without the additional Train which the Church of Rome makes necessary even seven kind of Orders suitable to their number of Sacraments and with much the like necessity that the followers of the Geneva Government appoint their Lay-Elders The power of Orders consisteth partly in preaching the Word and other Offices of Public Worship common to Bishops with other Ministers partly in ordaining Priests and Deacons admitting them to particular Cures and other things of that nature proper to them alone The Power of Jurisdiction is either internal in retaining and remitting sins in the Hoc malè habet quosdam immoderatiores reddi jurisdectionem restitui politiam Ecclesiasticam Ph. Melanct. ad Camera Court of Conscience common to them also for the substance of the Authority tho with some difference in the Degree with other * Of Episcopacy and Regal Power Bishop Sanderson p. 33 34. Ministers Or External for the outward Government of the Church in some parts thereof peculiar to them alone The Government of the Church according to these
Q. Elizabeth § 17. 1559. That the damnable vice of Despair may clearly be taken away and firm belief and stedfast hope surely conceived of all their Parishioners being in any danger the Parsons Vicars and Curats shall learn and have in readiness such comfortable places and sentences of Scripture as do set forth the Mercy and Goodness of Almighty God toward all penitent and believing Persons that they may at all times when necessity requires promptly comfort their Flock with the lively Word of God which is the only stay of Man's Conscience Wherefore certainly it ought to be the special study of every Minister of God to provide himself that he may be ready and dexterous to assist such as desire a Spiritual Guide and Counsellor at so needful a time § 2. The Order of the Church for the Visitation of the Sick and preparing those of her Communion for Death is the same with that of the Church ever since the Primitive Times which was Prayer and Absolution and the Holy Viaticum of the Body and Blood of Christ which we retain And I pray C. 8. §. 5. saith Spalatensis what proper and peculiar effect can Extreme Vnction have on any faithful Man for the occasion of passing from this Mortal Life to a glorious Immortality which may not be entirely obtained by Faith and Repentance and the Holy Eucharist and Alms and Prayer especially the public Prayer and Absolution of the Church These and no other the Ancient Fathers and Councils mention as having the common and abiding Promise of God which extreme Unction hath not and as it was used in and about the time that S. James speaks of Anointing the Sick with Oyl in the Name of the Lord was a miraculous Gift of healing the Effect of which was their recovery as it follows and the Lord shall raise him up Different from which also is the practice of the Church of Rome never or rarely aneling any with exorces'd Oyl on the five Organs of their Senses till they are past all hopes of recovery From which practice the People of this Nation was brought off by degrees For in the first Book of King Edward the 6th the Rubric was thus If the sick Person desire to be Anointed then shall the Priest anoint them on the Fore-head or Brest only making the sign of the Cross saying As with this visible Oyl thy Body outwardly is Anointed so God grant that thy Soul c. * V. Alliance of D. Offices p. 182. Unto which Ceremonies of Crism in Baptism and Extreme Vnction as it was then here in Use those repeated words of Calvin may appear particularly to refer and not generally to other Constitutions among us In the English Liturgy saith he I see there hath been many tollerable trifles †In Anglic. Liturgiâ qualem describitis multas video fuisse tolerabiles in eptias-his duobus verbis experimo non fuisse eam puritatem c. Ep. 200. Anglis Francofur Which two words as conscious that they were very brigose and severe if too generally taken therefore he softens them in the next immediate words by an Apology By which saith he I mean there hath not been that Purity which might be wished What he particularly meant I suppose is exprest in another Epistle to the English Protector There are other things saith he ¶ Sunt alia non proinde damnanda fortasse sed tamen ejusmodi ut excusari non possunt viz. Crisma Vnctionis Ceremonia Prot. Angl. Ep. 8â— perhaps not presently to be condemned but yet of that sort as cannot be excused viz Crism in Baptism and the Ceremony of Unction Which only if he referr'd to How often have his severer Followers been mistaken § 3. In reference to the Burial of the Dead the Moderation of the Church is such it concerns it self but as far as Christian Religion doth * Can. 48. 1603. De Donatistis qui Catholicorum corpora sepelâ—ri verabant V. Optat. Mileâ— l. 6. 1. Confirming all Natural and Civil Law herein Providing that Christian Scpulture be Decent Honourable and Religious as Quibus constat quod semel in anno non susceâ—erint Sacramenta confessionis Eccles Scpultura negatur Rit Rom. de Exeq. becomes a Church in which the Resurrection of the Body is asserted Our Church well remembring that the Christian Religion did obtain by no means more than by the care the Primitive Christians had of the Burial of their Dead Wherefore Julian ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juliani Imp. ad Arsaicum Pontif. Ep. 49. who was a great Bigot to Gentilism in an Epistle to his Gentile High Priest recommends the practice of the same things amongst them by which the Christian Religion got so much ground Which was by the gravity of the Christians Deportment by their kindness to Strangers and by their care of Burial And tho indeed the Ecclesiastical Solemnity by the use of the Liturgy is forbid at the Burial of such as die Unbaptized †V. Rubric or Excommunicated or have laid violent Hands on themselves the same is but in pursuance of the chief design of the Burial Office viz. The benefit of the Living * Vt hoc pacto à peccato retrahantur Grot. de jure b. c. 19. that all may avoid whatsoever may deprive them of such an honourable sign of being esteemed to have died in Communion with the Church In our Church Christian Burial is not such a dumb shew as is the practice of a shameful company of People in this Realm who have Excommunicated themselves while they live and therefore it is the less matter tho they keep by themselves when they are Dead In our Burial Office Christian People may be at once Comforted and Admonished And because the whole Church Militant and Triumphant is united in one Society under one Supreme Head Because also at Death the happiness of the best is but incomplete Therefore in our Church we beseech God of his great Goodness shortly to accomplish the number of his Elect and to hasten his Kingdom that we with all those c. may have our perfect Consummation and Bliss c. Here the Moderation of our Church stops and leaves the Romanists in their extremes Altho the Bodies of the Dead are often laid up in our Churches according to the Custom of the Country it is without any Superstition required or allowed The Bodies and Coffins of the Dead are not sprinkled with Holy Water * Parochus antequam Calaver efferatur illud aspergit aq â— benedictâ Rit Ro. de exeq as if it was to keep the evil Spirits from interrupting the Worms We attribute no effect to the Garments we are buried in which those Friars do who persuade People to die and be buried in their Habits for the redemption of their Souls out of Purgatory There are not among us any Masses for the Dead Vigils Trentals adoring the Bones of Saints worshipping their Reliques Which
second the loud Clamour ¶ Quid juvant leges aequissimae ubi dominantur Domini dixissem Tyranni legum administri executores Altar Damas P. 579. Notwithstanding Our Edicts and Statutes made for their restraint are such as serve only to awake them and cause them to consider the innocence of that Cause for refusal of Communion in which they endure as they suppose great Losses Those who are sent over by them either for the retaining the already perverted or perverting others are either returned by us back again to them who dispatch them to us or without any wrong unto their Persons or danger to their Lives suffer an easie restraint which only hinders them from dispersing their Poyson they brought and had they not been stickling in our State Businesses and medling with our Prince's Crown there had not a drop of their Blood fallen to the Ground * Tâ—t conjurationes machinationes rebelliores publicae in illo Regno ortae sunt ut illae non solum fuerint justae sed etiam Moderatae poenae delin quentium Ad R. Eliz. Rex Jac. in Apologià Quod me de Catholicorum persecutione calumnià ntur nunquam probari potest quenquam Conscientiae causà Religionis ergo me regnante hactenus vel morte mulctatum fuisse vel in mortis periculo versari Rex Jacobus ibid. Yet they traduce our Judiciary Proceedings against them for sanguinary and violent striving to persuade other Nations that such as have suffered by Course of public Justice for Religion sake only and not for Treason have Died ¶ M. Hales of dealing with erring Christians And the less wonder that these Penal Laws are not taken away until those Principles be fully renounced which gave occasion to them Yet this may be noted of the Moderation of our Government in not suffering the Course of our Law to proceed but when the apprehension of danger hath been great 2. As to most of our other Separatists Who seeth not their Hypocrisie who would make the World believe they are persecuted when with too much Lenity they are punished for their intolerable contempt of good Laws It is to be doubted what these Men will do when Persecution cometh indeed who make now so much of nothing ¶ Arch-Bishop Whitgift answer to Admon 1572. The Moderation of our Church in this matter Bishop Sanderson †Bishop Sanderson's judgment in one View thus also defends Our Church it is well known hath not always used that Rigour she might have done Where she hath been forced to proceed as far as Deprivation she hath ordinarily by her fair slow and compassionate proceeding therein sufficiently manifested her unwillingness thereunto and declared her self a Mother every way indulgent enough to such ill nurtured Children as will not be ruled by Her 2. Those that are suspended or deprived suffer it but justly for their obstinacy and contempt For however they would bear the World in hand that they are the only Persecuted ones and that they suffer for their Consciences yet in truth they do but abuse the Credulity of the simple therein And herein as in many other things jump with the Papists whom they would seem above all others most abhorrent from For as Seminary Priests and Jesuits give it out they suffer for Religion when the truth is they are justly executed for their prodigious Treasons and felonious or treacherous Practices against lawful Princes and States So the Brethren pretend they are persecuted for their Consciences when they are indeed but justly censured for their obstinate and pertinacious contempt of lawful Authority 'T is well known the Quakers were hanged in New-England Yet To these who so much cry out Persecution saith the Friendly Debate Are Pag. 218. Part. 1. you not allowed to worship God just as you please in your own Families May not some of your Neighbours joyn with you For shame do not complain of Persecution who are so kindly used * Si ea quae per misericordissimam disciplinam patiuntur comparentur sactis quae furiâ—sa temeritate committunt quis non videat qui magis Persecutores vocandi sunt S. Aug. Ep. 167. who endeavour'd in such a manner to oppose others The Common Prayer was never imposed with such Rigour as the Directory was * M. Dryden's Ep. Ded. 1678. We have already all the Liberty which Free-born Subjects can enjoy and all beyond is but License But if it be Liberty of Conscience which they pretend the Moderation of our Church is such that its Practice extends not to the severity of Persecution and its Discipline is withal so easie that it allows more freedom to dissent then any of the Sects would allow it In the mean while what right can be pretended by these Men to attempt Innovations in Church or State Who made them Trustees or to speak in their own Language the Keepers of the Liberties of England Wherefore if a perfect pattern of dealing with Erring Christians were to be sought there were not any like unto this of ours which as it takes not to it self liberty of Cruelty so it leaves not any the liberty of destroying their own Souls in the error of their Lives ¶ M. Hales of Erring Christians § 9. Here humble thankfulness and duty binds us to make mention of the most glorious examples of Princely Moderation which the Christian World ever hath exhibited namely the Moderation of our Kings which have been since the Reformation which gives a great Lustre to the subject here treated of Of whom those have been most fortunate to whom belongs that Character which was given of Marcus Aurelius Antoninus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. Anton. l. 1. §. 16. He had skill and knowledg when Rigour and Extremity and when Remisness and Moderation Neque multâ asperitate exulcerentur subditi nec nimiâ benignitate solvantur Gregor M. de Curà Pastor was in season Or as King James's Phrase to the Parliament 1622. was when the Spur and when the Bridle was to be used The very Enemies of Q. Elizabeth among the Romish Faction could not but confess that Her Laws and Procedings were very mild and merciful ¶ Watson's Quodlibets p. 303. V. Fowlis Hist of Popish Treasons l. 7. c. 2. c. And yet how very often did they Treasonably attempt against her Life Neither did her Indulgence sufficiently prevail with the other sort of Recusants to conform as the Queen by all means did desire That wise King James in his Basilicon †Pag. 31. earnestly from our dear-bought Experience warned his Son that his Mildness and Lenity found in Scotland little effect and the loss of his thanks was all his reward And in his Raign of the Romanists in England Isaac Casaubon asked Fronto Ducaeus * An illa divina in negotio Religionis Moderatio quicqam apud vestros profuit p. 73. Whether the King 's Divine Moderation in business of
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
Homily of Place and Time of Prayer 2 Part. And certainly were that Spirit of Charity stirring among them the Romanists which ought to be they would love and honour us for the resemblance of that Primitive Church the beauty of which they so much admire †Mr. Hales Sermon of Erring Christians § 3. It is evident that our Church hath separated from their Errors and not from their Persons * Noli propter hominem diligere vitia nec propter vitium odisse homines S. Aug. Serm. de temp any more than needs must such Errors I mean the belief of which the Church of Rome hath made necessary to Salvation In consideration of which Mr. Hales in his Sermon of dealing with Erring Christians saith He may not pass by that singular Moderation of this Church of ours which she hath most christianly exprest toward her Adversaries of Rome here at home in her Bosom above all the Reformed Churches I have read of and so forth at large In which Communication what if the Protestants call the Romanists sometimes Catholics because they call themselves so for as it is in the answer to the Bishop of Condom These Gentlemen do herein like Princes who alwayes retain the Title to Countries which they have lost several Ages past since our Saviour call'd the Scribes and Pharisees Builders upon the same Reason when he saith The Stone which the Builders refused S. Matth. 21. 42. § 4. Such is the Moderation of those of our Communion we think not our selves oblig'd to deny a possibility of Salvation to such as are sincere and otherwise good of the Church of Rome Notwithstanding they are so uncharitable to deny Heaven to any of us who hold stedfast Communion with the Church of England for which we are accounted no others than damned Hereticks and therefore once a year every Maunday Thursday the Pope curseth all whom he hath denounced Heretics and that his Christianity therein may be the more known the form by which we are Excommunicated is known by the name of The Bull of the Supper of the Lord. Even so Justin Martyr tells us the Jews * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. used to curse in their Synagogues all Christians Yea the very from of the Bishop's Oath at their Consecration in the Romish Church obligeth them expresly to persecute whom they account Heretics †Haereticos Schismaticos rebelles eidem Domino nostro vel successoribus praedictis proposse persequar c. Were there nothing else objected to Papists but this one thing their uncharitable proscribing and excommunicating all Christians in all parts of the World who are not of their Communion and obliging all that adhere unto them to profess the same I should think that one thing a just ground of separation or forsaking of their Communion ¶ Casaubon's Necess of Reformation p. 142. Nevertheless at the same time we pray most solemnly for all that persecute and slander us yea for all that have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Dial. cum Tryph. erred and are deceived that they may be led into the way of Truth Yet such is the Moderation of our Church she doth not in the Good Friday prayer join the Papists with Jews Turks Infidels and Heretics but prayeth for the whole Family for whom Christ died for all estates of God's Church every where and that we may be made one Fold under one Shepherd Jesus Christ our Lord. And altho the Romanists say we cannot be saved we Protestants say they may for we know not the possibility of their Repentance or the extents of the Mercies of God but from thence to argue that theirs is the safest Religion is so slight an Argument drawn only from the greater want of Charity in them that I wonder so many of our Protestant Writers of great Name do it so much honour to answer it but only that the slightest Arguments prevail most with those that use most slight Consideration § 5. That which saves us from all danger of Schism is We profess such a preparation of Mind always to believe and do whatever the true Catholic Church of God believes and judgeth requisite to be done by Christian Men As King James answered for the Church of England That she hath not departed from the Faith of the Ancient Church which she honours and embraceth Neither hath she divided so much as from the Faith of the Roman Church so far forth as that agrees with the Primitive Church Thus the moderate and peaceable Bishop Hall * Remains p. 309. Ep. to Mr. Struthers professeth That since for order-sake we acknowledged the Primacy of the Western Church We never departed one inch from the Roman save where she is perfidiously gone from God and her self And I doubt not but all sober Men of the Church of England will profess as Zanchy †Zanch. Confess Art 89. did like a true Reformed Catholic We have not divided from the Church of Rome simply in all things but in those things only in which it hath separated from the Apostolical Church and indeed from it self as it was ancient and pure Neither have we departed with any other purpose than if she will return amended to its Primitive Form we also will return to her that we may have communion with her in her Assemblies which that once it may be with all our hearts we beseech Christ Jesus I Hierom Zanchy aged 70 years with all my Family have this testified to the whole Church of Christ to all Eternity For we left them as one should leave his Fathers House when it is infected with a hearty desire to return again so soon as it is cleansed which Charity is a great proof Schism guarded fol. p. 399. of our Moderation* Unto which I add the Reverend Hooker's words †Eccl. Pol. l. 3. §. 1. With Rome we do not communicate concerning sundry her gross and grievous abominations Yet touching those main parts of Christian Truths wherein they constantly still persist we gladly acknowledg them to be of the Family of Jesus Christ And our hearty Prayer to Almighty God is That being conjoyn'd so far forth with them they may at length if it be his Will so yield and reform themselves that no distraction remain in any thing but that we may all with one heart and voice glorify God the Father of our Lord Jesus Christ whose Church we are Hear we once more King James †Sâ—ow's Chron. p. 84. Anno 1603. I could wish from my Heart it would please God to make me one of the Members of such a general Christian Vnion in Religion as laying wilfulness aside on both hands we might meet in the midst which is the center and perfection of all things For if they of the Roman Church would leave and be ashamed of such new and gross corruptions of theirs as they themselves cannot maintain nor deny to be worthy Reformation I would for
of another mind most heartily wishing and praying That all who are sincere in this Nation would at length be awakened to see from whence our Divisions generally proceed who they are who have nourished and cherished and encreased our Flames and cast their Wild-fires among us By whom our Dissenters have bin acted and menaged and chiefly made to be what they are That thus far may suffice them to have bin gulled to other purposes than they themselves have known that those who are honest-hearted may be truly ashamed and convinced and see their Error and may repent and return into Reconciliation to an excellent Church whom they have forsaken and endeavoured with common Enemies to destroy Oh that at length they may see their folly and their imprudence may make some amends by continuing hereafter more stedfast to our Communion for the sake of no less than the Christian Religion unto which hath bin given so great a scandal and for the honour of our excellent Reformation which because of its Moderation and excellent Temper is really the Terror of the Roman Church and God grant it may long long so continue CHAP. XVIII Of the Moderation of our Church as it may influence Christian Practice and especially our Union § 1. Some proper Inferences from what hath bin insisted on at large § 2. Sundry general Rules agreeable to Reason and Christianity by which the Moderation of private Persons may be measured and directed particularly of our Dissenting Brethren § 3. Some proper means to reduce Dissenters into Vnion with the Church with all Moderation proposed § 4. The hearty Profession of the moderate and sincere purposes of the Writer § 5. One or two Caveats entred to prevent mistake and for the Caution of such as will attempt to disprove the main Proposition here designed to be evinced § 6. Some good Wishes to the Adversaries of our Church on both sides such as are fit to conclude a Treatise of the Moderation of our Church § 1. AS from the very being of Moderation and Equity we are certain that the nature of absolute Good and Evil Just and Unjust doth not depend upon the Arbitrary Power of any but is founded in the nature of Things and Circumstances or else the Assertion of Equity would be very ridiculous so we are sure from what hath bin largely declared especially by comparing other Extremes That our Church of England is far from designing to use or encourage any arbitrary or rigorous way of Administration which is contrary to the measures of natural Justice or Christianity 2. As from the nature of Moderation it hath appeared that Benevolence is the true Fountain of Equity and answers the most general Law of Nature giving the best end and measure to all Actions especially which have any influence on the Public which causeth Laws themselves to bend by all gentleness and benignity to the general design of all public and private Endeavours which ought to be the Glory of God and peace and good-will to Men So we hope from the fore-going Instances it appears also that a benevolous inclination is implanted into the very frame and temper of our Church's Constitution and that from such a Principle it persues the excellent ends mentioned not only according to the Rules of Natural Justice but the most fair and equal Measures of Gentleness also and Benignity Wherefore it concerns us all who live where the Laws of the Kingdom and the Church are framed and interpreted according to this equity to acknowledg so great a Blessing The same Consideration aggravates the unreasonableness of those who persue their own Prejudices contrary to what is appointed even so equitably and moderately And it is heartily to be wished that the Opposers of our Church could give any such testimonies of their Moderation as our Church hath done Let any if they can Romanist or Separatist of any particular denomination whatsoever as they are generally known among us shew as much proof and instance of their Moderation as I have done of our Church § 2. But as in our first Chapter we laid down some general Rules which are agreeable to natural Justice and Goodness and also unto Christianity by which we are directed to judg the more truly of the Moderation * Nihil est tam praeclarum aut tam magnificum quod non Moderatione temperari desideret Valer Max. de animi Moder l. 4. c. 1. of our Church So I conceive there are some such Rules also alike agreeable to the same Principles by which the Moderation of private Persons may very equitably be judged 1. It may be supposed very agreeable to the Rule of Moderation not to expect or require of an Establishment what is utterly impossible in this World namely Absolute Perfection And for any to withhold their Obedience so long as they conceive some things may be better cannot but be concluded very unreasonable Here it is but just to note of our Church 1. That she never pretended of her self nor any I know of for her that she was or is so perfect as to be without spot or * Vltra etiam progreditur eorum morositas fastus quia Ecclesiam non agnoscunt nisi minimis quibusque naevis puram Calv. Inst l. 4. c. 1. wrinkle as the Brethren in their Morning Lecture against Popery deliver There is no Church under Heaven perfectly beautiful that remains for glory †Serm. 25. p. 870. Altho we say our Church hath a most excellent temper it is not necessary we attribute to her what some call Temperamentum ad pondus such a Temperament that no Scruple one way or other can alter her poise 2. I hope from what hath bin shewed it may appear that the possible Imperfections are in no wise so great as sundry would suppose 3. However not in Matters of any principal Moment or Concern to Religion 2. It is but very agreeable to the Rules of Moderation that such as require Moderation so desirously should give very good example of their own Moderation themselves and should also lay aside their own Rigours in unjust and severe Thoughts harsh Words and immoderate Actings and not make those Rules the measure of their Moderation which are just proofs of their Rigour For I suppose the Observation of King Charles I. is a famous Truth I see no Men so prone to be greater Tyrants and more rigorous Exacters upon others to conform to their illegal Novelties than such whose Pride was formerly least disposed to the obedience of lawful Constitutions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 16. And even in the Liberty of Prophecying the Libertines themselves are most truly described †Sect. 17. They who were perpetually clamorous that the severity of the Laws should slacken as to their particular and in matter adiaphorous in which if the Church have any Authority she hath power to make such Laws to indulge a leave to them to do as they list Yet were the most
imperious among Men most decretory in their Sentences and most impatient of any disagreeing from them tho in the least minute and particular 3. If any do conceive the Church defective in some particular especially when few will deny but the principal and substantial Things are not wanting Christian Moderation requires all to supply any such supposed Defects as much as they can by such a Christian Charity ¶ Pii placidi homines misericorditèr corripiant quod possunt quod non possunt patientèr ferant cum dilectione gemant atque lugeant donec aut emendet Deus aut in messe eradicet zizania S. Aug. l. 3. contr Parm. c. 1. as thinketh hopeth believeth the best especially of their Governours and renders all Persons suspicious of their own Judgments and docible and humble in disposition and behaviour And while they charge the Church with being in some things deficient in others superfluous they ought to have the more care not to add thereunto their own faults in the same kind as being deficient in their Duty or superfluous in such exceptions as generally are so frivolous 4. It is most agreeable to the Rules of Moderation that those who are so earnest to have still more Moderation allowed them should first acknowledg such Moderation and Indulgence as they have received and also should take care that the same miss not of its desired and promised Effects from them Wherefore what the Bishops told the Presbyterian Brethren was but a very moderate admonition We conceive the most real expression of their thankfulness for his Majesties most Princely Condescention had bin a hearty compliance with his Majesties most earnest and passionate request for the use of the present Liturgie at least so much of it as they acknowledg by these Papers to be lawful Such also should readily and thankfully own whatsoever is good in the establishment which is over them and the real benefits and blessings which all do and may enjoy And since there are such Instances and Proofs of the Moderation of our Church Christian Moderation will also govern any who are concerned in this Matter well to understand and consider such Proofs and acknowledg what is true in them 5. It is but according to Christian Moderation that a special respect and regard be had to a reformed setled Establishment as Ours is which is in possession * In pari causâ possessor potior haberi debet Reg. jur of its Authority 1. Christian Moderation will dispose such well to consider how far they ought to bear against their own Inclination before they offer at the Violation of the Sacred Peace of God's Church 2. Christian Moderation will instruct any one that exemption from Obedience ought to be as clear as the Command to Obey †Infirmae prorsus voluntatis est indicium Statuta Seniorum studiosiùs disquirere haerere ad singula quae injunguntur exigere de quibusque rationem malè suspicari de omni praecepto cujus causa latuerit nec unquam libenter obedire S. Bern. de praec dispens 3. Such ought moderately to consider of the danger they threaten all Government Civil and Ecclesiastical and also the Interest especially of the Reformation who are so industrious to overthrow such an Establishment as ours is upon these kind of Dissatisfactions 6. Christian Moderation doth certainly govern all to use the same measures of practice for themselves and others that is to do as they would be done by * Non debet alteri per alterum iniquae conditio inferri Reg. juris Suppose therefore that any Plat-form the Exceptors against our Church propose was setled according to their own phancy They ought to consider whether they would endure to be reproached resisted disobeyed after such an establishment was made They who have used sundry significant Ceremonies themselves as were used in taking the Covenant should not be so violent against all Ceremony They who are against all Jewish Usages ought to have a care of Judaizing They who are zealous against Popery ought to have a care themselves both lest they run into Popery and lest they be carried thereinto however imprudently and unwarily They who could be forward to appoint Fasting-days and days of Thanksgiving upon accounts not so justifiable ought not to be against all our lawful and appointed Fasts and Festivals They who have made it the chief of their Exception against our Monarchy formerly that it made void Acts of Parliament by Prerogative when it did not should not be so earnest that the same be done for the sake of Papists and themselves They who would not have the miscarriages of some particular Brethren charged on their Party or themselves ought by the same Rule to have a care that they never charge our Church with the Faults of some particular Persons of our Communion making those the Vices of our Constitution which are only the Faults of some Persons which will be in the World so long as there are Men happy is it where there are fewest The same equity also which our Church sheweth unto others she may justly expect to receive Namely To be allowed such just and favourable Construction as in Preface to the Liturgy common equity ought to be allowed to all humane Writings especially such as are set forth by Authority 7. Christian Moderation will govern any when they have experienced an Evil not to run into the same again They therefore who have seen that the Consequences of their own Principles have proved worse than before they apprehended and that such immoderate Zeal as their own hath bin made use of to other purposes than they were aware and have seen and felt the horrid Effects of Confusion occasion'd from such Exceptions as these which are so busy now against our Church by the Rules of true Moderation ought to acknowledg the same constantly and to have a diligent care lest they split again upon the same Rocks This Christian Moderation will help any for avoiding one extreme from running unto another because they detest In vitium ducit culpae fuga si caret arte Horat. Papal Tyranny they will not therefore reject Episcopacy because of some defect in Discipline they will not therefore run into a culpable Separation because some are careless in their Prayers they will not therefore reject all Forms as unlawful Because of the Imperfection of all Forms of Government therefore they will not conclude Monarchy sinful Because some set up the Doctrine of Merit they will not therefore think good Works needless to Salvation Because too many neglect the Vow they made in their Baptism therefore they will not deny Infant Baptism Because in Popery there are such heaps of Fopperies therefore what was really good among them must not for their sakes be condemned Because what was typical of Christ under the Old Testament is abolished by our Christianity therefore other moral and useful Usages which were among the Jews are
As to those among us who are most moderate it may be wisht they will afford their own Example in what they allow in Discourse and that they would labour as effectually to prevail on those who depend on their Judgments and Example § 3. Whereas many of our Dissenting Brethren profess they desire the Interest of Jesus Christ may be promoted and that sanctity of Life and the pure Worship of God and the Communion of Saints and the Edification of the Church and the Reformed Protestant Religion may be maintained and encreased and in all Debates they appeal to the Holy Scriptures and many of them say they are desirous to rectify Mistakes and to lay aside all prejudice and passion and partiality and profess they desire their Judgments and Practices may be guided in the ways of Truth and Peace Supposing all this if we meet with such as will admit what follows into fair consideration I should think it the most proper means by some such degrees as follow to bring them if it be possible to understand the good Constitution of things among us 1. By letting such by clear Instances see how unmoveably we hold the Faith and Doctrine of Christ delivered in Holy Scripture which together with the whole Church of God the Church of England doth keep inviolably witness unto them faithfully and so constantly appeal to as the only perfect Rule of Faith and Manners V. Ch. 4. 2. Since the best and most useful sort of Moderation is that which governs us as we ought in the real Practice of Vertue and Goodness whereunto tend all the Moderation of the Laws and the Doctrine and Discipline of God's Church yet which is a lamentable thing to consider this is most silently past over and scarce known by the Name at that same time that a huge clamour is rais'd among us for Moderation in Religion in which all that are concerned may know and understand that the great Design and Desire of our Church is to promote holiness of Life Among us all may not only be as holy as they will but that they may be so they are assisted and encouraged most earnestly by the Laws and Constitutions and Offices and Councils of our Church which if they were rightly understood would be known uniformly to tend to no less 3. Such may consider that all the appointed means of Grace and Salvation are by our Church publicly and amply taken care of as duly and effectually as may be 4. In a Church where substantial Piety is so truly procured throughout the whole Constitution it might at least mitigate the great offence taken to consider what is more largely shewed Ch. 8. That our Church never did own her very few Ceremonies any other than accidental and mutable Circumstances for Order and Comeliness-sake but never asserted them any essential or necessary part of God's Worship Such may also consider the Rules of reasonable behaviour and submission to the Church as are moderately laid down Chap. 6. § 10. 5. Because our Dissenters by their dividing from us seem to endanger very much the Interest of the Reformed Religion which they appear so zealous to uphold Let them be pleased to consider the real danger of their being acted by Romish Agents and Incendiaries while they take the second direct course to destroy this reformed Establishment among us as is more particularly considered in Chap. 17. 6. Such may do well to consider truly those easy and proper Consequences which follow the Consideration of the Church being a Society with relation to a Christian Kingdom as ours is from whence sundry special Obligations may be inferred to bind every one who calls himself Christian to maintain the Peace and union of such a Society especially if we look on the Church as a Society formed by God himself and therefore common Christians are not to look upon themselves as Spiritual Governors as if they had any power in themselves to constitute new Bounds or new Extents to its Being or Authority but are to think they have an easier and safer task quietly to accept and obey that which is constituted by lawful Authority in all things not repugnant to the revealed Will of God And since every one's being of the Church doth suppose their duty to communicate in those Sacraments and Holy Offices which are appointed as a public Sign before God and Man that we do confess Christ Jesus and is an evidence of our holding communion with God's Church and that we are obedient to the Laws of this Society and the Government thereof in that fixed part of the Church we live in it follows that we are obliged unto the Peace of this Church by the intent of our Baptismal Vow when we were incorporated as Members of Christ's Body the Church And we are bound to maintain the same Peace of this Society of the Church as we live in a Christian Kingdom where the Religion of the Kingdom is so great a part of its Laws Upon which account Schism renders the safety of Kingdoms very hazardous beside that it looseth the Bands of all Friendship Sacred and Civil and breeds enmity among nearest Relations and Neighbours It tends exceedingly to the dishonour of the Public Laws and opens a gap to the most dissolute making void the exercise and effect of the Discipline of the Church upon the scandalous which otherwise to the prophane World would prove terrible as an Army with Banners It is the only way any can take to destroy all being of a Visible Church to corrupt her Doctrine and destroy her Power and is so great a sin as Martyrdom it self cannot expiate it Such do as much as they can make void the Design of our Blessed Saviour Who died that be might gather into one the Children of God that are scattered abroad 11 S. John 52. the night before our Lord was betrayed when he instituted the Sacrament of Unity How fervently did he pray for the Peace of the Church 17 S. John 11. Holy Father keep through thy own Name those whom thou hast given me that they may be one as I am one V. 21. That they also may be one in us that the World may believe that thou hast sent me Whereas these Schisms which we have tend to weaken or take away the greatest outward Witness we have of the truth of Holy Scriptures and of our very Christianity namely the Testimony of God's Church from the beginning and do expose our most excellent Religion to the contempt and entertainment of Atheists The sad account for which let them beware of who make it their idle business to defame the Church in her Holy Offices and alienate all whom they can from her Communion Let them pretend what they will in the mean time to intimate Communion with God they indeed take away the Unity of the Church as much as in them lies but in effect they take it away from themselves and they cut themselves off from Communion with the rest of the
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