to have heard any Protestants reprove our Religion It must be confessed we have escaped the Lion's Mouth but have fallen into a Den of Dragons our Enemies are those of our own house § 4. Wherefore according to a most sober Judgment it may be thought a proper means to awaken such to see their Error in the evil Consequences of their Separation if some of the most earnest among them would please sincerely and faithfully to consider now how oft they have bin made use of as meer Tools and Instruments to Purposes the utmost reaches of which they did not know but may now if they will but reflect And it might reasonably be hoped that many would repent of their vain and scandalous Jealousies and may for the time to come refrain such false and foolish Accusations of our Church if they please but impartially to consider how many Sectaries among us which seem with greatest Zeal and least Knowledg to run into the furthest extreme from Popery have not only serv'd the Design of what they appear averse from but indeed have still a very great sympathy with them in their Principles and Practices and do but charge us with what they are most guilty of in Fact themselves § 5. But before we enter upon this undertaking to shew how those who are in separation from our Church do really conspire with the Romanists To prevent any mistake let it be remembred First That we do not deny that most of our Dissenters do openly demonstrate a very zealous and undoubted abhorrence of Popery their real purpose in which is not here questioned but believed * Sunt alii qui etiamsi non spiritu Aegyptiaco dolo moliuntur reditum ad Papismum at incuriae latae culpae reatum tamen incurrunt Alt. Damasc p. 558. For such is our Charity for those who are generally seduced we count it indeed the unhappiness of their Error that many of them do entertain such Principles as are agreeing with Popery but we do not charge upon them the knowledg of or consent to the Consequences of their own Principles but conclude they are sown in their minds not by their own direct choice so much as by the slight of Men and cunning craftiness whereby they lie in wait to deceive 2ly Among the diversities of Sects thus influenced we acknowledg it most manifest that some are more acted than others by far * hâc in re scilicet unâ multùm dissimiles ad caetera penè gemellî Horat. l. 1. Ep. 10. Nevertheless all that are in separation from our Church in that their very division from us do actually joyn with the Romanists to strengthen their hands and weaken the Interest of our established Reformation more or less And I suppose it may be taken for granted that generally they who raise most clamour against our Church as guilty of Popery they most of all others will appear most actuated by the Roman interest 3ly And since of late especially some of the worst Principles of Popery have appeared among us most manifest from such most notorious practices as are the very proper Consequences of their generally approved Doctrines It may be judged most seasonable even at this time that all sincere Persons be awakened to see whither those Divisions naturally lead in which so many have bin engaged whose interest they serve whom they join with and are acted by how ignorant soever they are thereof Especially since of late there hath bin so much discovery made that the overthrow of the Church of England hath bin all along one of the principal aims of the Conspiracies of our Adversaries and that they have endeavoured to effect the same by what our Separatists call Liberty of Conscience tho God preserve our Liberty and our Conscience from such Snares so artificially laid by the Romanists who have made most use of the Dissatisfactions and Oppositions of our Domestic Dissenters to compass their intended Designs Thus Thuanus tho of the Roman Communion declares in his History of the Gun-Powder Treason here in England * Rejecto libello supplice pro Libertate Conscientiae oblato The first design of their Conspiracy began upon the Papists Petition for Liberty of Conscience being rejected § 6. But because many are huge concern'd to shift off the conviction of this great Truth if any say Oh now is the time for Protestants to be united against the Common Adversary and why is such a distinction kept up between Church-men and Separatists Very true why is there who hath made and continued the difference Wherefore the proper means for consolidation of such an Union among all true Protestants among us which is most earnestly desired by us is for our Separatists to come off from such their Divisions as are still designed for the overthrow of our Church especially since the Presbyterian Brethren well observed That a more firm union and consent of all Grand Debate p. 3. 1661. such as well in Worship as in Doctrine would greatly strengthen the Protestant Interest against all those Dangers and Temptations which our Intestine Divisions and Animosities do expose us unto from the Common Adversary 2. For them also to forsake such Principles and Behaviours as serve the Interest of the Roman Church and peaceably to return into Communion with our most moderate Church which is ready to over-look what is past if it may be secure of their Communion for the time to come But never let it be thought that our Church will ever come into their Schism or that we will go about to sail to Rome by a side-wind of Separation § 7. And now to prove the forementioned Proposition That our Separatists I do not say all alike nor that any sort agree in all these Instances following but more or less do conspire in Fact however not in intent with the Romanists One single proof of the whole might be sufficient namely from their separating and dividing from such a Church as ours is which Division is the main Art and Counsel and Design of the Roman Engineer * Vâ—que facilius Catholici Sectarios opprimere possint variis obductis causis artibus alios ab aliis ut divellant occasiones captandae Jo. Paul Windeck de extirp Haeres Antidoto and from their constant and common business which is by Reproaches much alike to vilify and deprave our Church in all its Constitutions and Offices and especially they jointly labour to vilify our Clergy calling them Ministers of Satan †Clero Anglicano nihil putidius Campianus Jesuita and Baal's Priests c. Which beside that it is a cursed unjust and ingrateful practice so a more acceptable Work our Separatists could never do for the Church of Rome 2. As they serve the Romanists now by their Practices so may they more hereafter by their Opinions for so many Points as they are off from our ¶ See the 8 9 Parag of this Chap. Church so much the
twinkling of an eye cast their countenances into a solemn mortify'd guize and they were the first that inveighed against Persecution and cryed out If we had been in the days of our forefathers we would not have been partakers with them in the bloud of the Prophets S. Matt. 23. 30. however they were in their principles prepared to fill up the measure of their Fathers Wherefore our Blessed Lord called them Serpents v. 33. a subtle nimble insinuating generation full of folds and intrigues humble and flexible in all appearances of Moderation to wind and turn their pretences but they were a generation of Vipers immoderately cruel and dangerous In this as in many other Instances many of the Romanists and the Enthusiasts exceedingly agree as acted by the same spirit and practice of Pharisaism The first compass some Emissaries of Rome take to make a Proselyte or a Novice as our Homily calls him a Hom. of good Works is with all goodly semblance of Moderation This they shew this they promise this they challenge from others as especially their due this upon sundry occasions they extol as peculiarly signal among themselves In the Recantation framed for Antonius de Dominis he is made to extol the mild and fatherly care of the Holy Inquisition b Sanctae Inquisitionis benigna ac paterna cura super Dominicum gregem Consil reditus p. 23. Engl. transl p. 29. which watcheth attentively over our Lords flock the ordinary armour of which tribunal are sound doctrine and instruction full of charity The Answer also made in his name c P. 56. Parum absuit quin ego Philarides Mezentios apud vos experirer Ibid. to Bishop Hall saith The Roman Church doth by no means persue those who differ from it but teacheth and instructeth them friendly hears them peaceably c. And the Catholick Apologist d P. 305. very earnestly contends that Papists are more merciful than Protestants to Dissenters and do use them very kindly Mark in this matter saith the Rhemist e Pref. to the Rhem. Transl of N. T. the wisdom and moderation of Holy Church After I knew saith de Cressy f Exomolegesis c. 41. p. 290. that the Church of Rome was more moderate and condescending than before c. Yea the pretences to Moderation have swell'd to that height among some in the Roman Church that Erasmus g Erasin in N. T. ad 1 Tim. 1. hath noted Some in his time disputed whether the Pope was not more mild and moderate than Christ himself who never was read to have recalled any from the pains of Purgatory But of all methinks Card. Bellarmine hath a most V. Apologiam Smytheam de benignitate Ecclesiae Non est quòd querantur onus legum Pontificiarum numero gravitate esse impossibile Lorinus in 15. Actor 28. pleasant Chapter only to shew the exceeding gentleness and Moderation of the Church of Rome in the mild obligation and sparing number of its Laws which we shall afford a particular consideration Ch. 12. § 9. By almost infinite arts of this nature they are very industrious to decoy the credulous into the belief of themselves always representing the Bosom of their Church as a warm soft easy place full of mercy and indulgencies And thus far their pretences may be allow'd of that they both recommend and use all soft and gentle means to bring men to an allowance of that Doctrine they would insinuate but as it is only there where they cannot use more forcible ones so that course continues no longer than till they have brought them over to their Church whose authority over its own members is always kept up in its utmost force and rigour S. Austin h Contra Gaudentium l. 2. tells us how the Enthusiastic Donatists though both they and after them the Circumcellions were intolerably severe to the Catholicks when they had power yet were great Advocates for Liberty of Conscience in the free practice of it Which because Julian i Monebat Julianus ut quisque nullo vetante religioni suae serviret intrepidus quod agebat adeo obstinatè ut dissentiones augente licentiâ non timeret unanimem plebem Am. Marc. l. 22. §. 3. the Apostate granted them in crafty design to confound Christianity k Eo modo Christi nomen de terris perire putavit si sacrilegas dissentiones liberas esse permitteret S. Aug. Ep. 166. how did they magnify him as a mighty Moderate l Quod apud eum solum Justitia locum haberet S. Aug. c. Petil. l. 2. c. 97. Prince and set up his Image and Ecclesiastic History abounds with instances of most Hereticks who invaded the Church by this serpentine way of insinuation entring in by all supple accommodation to the innocence and mildness of the Dove but afterwards they appeared of another spirit like the Locusts of the bottomless pit Rev. 9. 9. Which had hair as the hair of Women but their teeth were as the teeth of Lions and they had tayls like unto Scorpions and they had stings in their tayls v. 10. So among the Disciplinarians to the fifth Monarchy man when they want power and opportunity they have all shew of gentleness and of calmness as a Lamb m Nulla bestia mansueta dicitur quae neminem mordet cùm dentes ungues non habet but when the evil spirit moves them to resist and overthrow how full are they of the highest Corybantick Fury § 3. Since then so many opposite parties pretend all to Moderation n O mites Diomedis equi Busiridis arae Clementes Tu Cinna pius Tu Spartace lenis as the special vertue in which they themselves excel and require it of others with a countenance of pity that they want it the mistake is either they know not what true Moderation is or else they judge amiss of them to whom it belongs To proceed therefore more clearly We shall first enquire into the name and thing it self for the better understanding also of that Text Phil. 4. 5. Let your Moderation be known unto all and for the right application thereof Moderation in general may note that fit and proper temper which is observed in matters of judgment and practice a taking right measures as the phrase is and avoiding all undue extremes and therefore is the effect of such a Prudence as doth contain the affections and endeavours within those proportions and bounds as are most suitable to the goodness of the end and the necessity and use of the means and thus it doth not differ much from that Mediocrity in which Aristotle placeth the formal reason of vertue the definition of which he doth no otherwise establish o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 2. c. 6. than in the judgment of a truly prudent man All vertue consisting either in a Mean or in a Moderation and being the effect of prudence it may receive several names p
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
cases such Omissions are pursued with more care and strictness because they destroy the very end for which the Power is given the Church to punish which is the preservation of Peace and Vnity § 5. Wherefore now it remains for us to observe the excellent measures of the Moderation of our Church in that Gentleness and Benignity which is shewed in the Administration of her Laws 1. Religion is no where allowed or desired to be more voluntary than among us And no where are any more required by their own choice and free use of their own understandings to take upon them the profession of their Religion 2. None by our Church were ever compelled to the Faith When did ever our Church encourage any Christian King to send his Arms to compel any Pagans or Infidels to the Faith 3. Let it be remembred None in our Church are punished only for their Opinion Even The Liberty of Prophesying saith Opinion may accidentally disturb Sect. 16. Num. 4. the public Peace through the overactiveness of the Person and the confidence of their Belief and the opinion of its appendant necessity and therefore Toleration of differing Persuasions in these cases is to be considered upon Political Grounds and is just to be admitted or denied as the Opinions or Tolerations of them may consist with the public and necessary ends of Government Let it also be remembred that our Church and Laws do allow a Liberty of Conscience and which is more a Liberty of Practice to such a degree as the Laws of the Kingdom and the Church judge safe for the Public Interest 'T is evident that they already allow a large and real Toleration within such bounds as They have judged the Public Peace may be secured which large Liberties all are not sensible of who enjoy them because they compare not the effects of that Spirit of Meekness in our Church with the Cuts of those Rods and Axes too I may say which have been prepared both by the Romish Communion and by other Disciplinarians And by the few things which our Church hath determin'd since there is so great a liberty left for Mutual Toleration It is evident that the Divine Moderation of our Church considers the frame of Man and the uncertainty difficulty and imperfection of Humane Knowledg the weakness and variety of Humane Understandings She alloweth much to the force of Prejudice Education and the power and artifice of Seducers Our Church makes a great reserve of Dispensation to Persons of modest humble docible and peaceful Spirits and proportions its Censures to the degrees of Malice and the Unchristian Temper which appears in Offenders and chiefly designs securing Peace and the true ends of Government and the common interest of her Communion 4. All Christian care is used to inform and instruct the Ignorant and those who are in Error with all Meekness and Patience * Blandâ pietate portandi sunt qui increpari pro suâ infirmitate non possunt Prosper de vitâ Contempl. c. 5. Counsels Debates Persuasions Concessions Indulgences from time to time have been used sufficient to justifie our Church and leave her obstinate Adversaries the more Inexcusable The Infirm and ¶ Veluti pueris absinthia tetra Cum dare conantur priâ—â— or as pocula circum Lucret. l. 4. Weak our Church receives with an Apostolic Care and earnestly provides they be not led into doubtful Disputations It doth not only pray that all such as have Erred and are Deceived may be led into the Way of Truth but requires her Ministers to use all private Conferences and means that may be to reduce the Dissenting Brother Which Method at large is prescribed in the 3 d Canon 1640. for the suppressing the growth of Popery and is also provided for in the 66 Canon 1603. It is not my purpose said King James †Confer at Hampt Court and I dare say it is not the Bishops intent presently and out of hand to enforce these things without Fatherly Admonitions Conferences V. Refor Leg. Eccl. de jud contr har c. 3. and Persuasions Wherefore the Rules of our Church require in the exercise of her Authority great Gravity Temper and Wariness There being no Earthly Providence so likely to secure the Obedience of Children as that of Parents not provoking them and the difference being not great and the danger equal whether that be done by too great severity of Punishments or levity of Commands the one abating the Love the other the Reverence due to the Parents * Dr. Ham. of resolv Controversies Our Church therefore maintains the Reverence due to her by laying greatest stress on the weightest matters of the Law and declares the keeping or omitting of a Ceremony in it self considered is but a small thing setting aside Wilfulness and Contempt ¶ Pref. of Cerem and which might in reason gain Love to our Church her Punishments are as mild as her Commands are reasonable 5. The Punishments for any Errors yea Heresy it self which by our Laws are allowed or by our Church are approved are so moderate as thereby may appear their design is not Destruction but Amendment and Edification As our Church doth earnestly commend Gentleness so it practiseth the same for as our Church saith †Homily of the state of Matrimony Honest Natures will sooner be retained in their Duties by gentle words than by extremity and severity and frowardness is not mended with frowardness but with softness Wherefore the Institution of a Christian Man saith The Bishops are not bound so precisely but they may attemper and forbear the Execution of their Jurisdiction when by so doing the Cure of the Offenders and the Tranquillity of the Church may be furthered Our Church being of the same Judgment with those Fathers of the Church who when the Donatists were intolerable they consented to some lesser Penalty but constantly condemned taking away their Lives * Semper tamen Augustinus excipit supplicium Mortis non quod illos hoc non mereri putaret sed tùm quia hoc decere Ecclesiae Mansuetudinem putaret C. Bellarm. de Laicis Tom. 2. l. 3. c. 21. At other times our Church moderates her Censures in proportion to the Offence for the reducing the Transgressor using a Medicinal Censure before a Precisive a less to prevent a greater Excommunication ¶ Canon 48. 88. 109. 115. This she resorts to as the last Remedy †Monitio omnes ferè Censuras Ecclesiasticas pracedit De Polit. Eccl. Anglic p. 315. and so also that the Church hath her Bosom open to any who return and repent of their wicked Errors and Practices and upon Repentance our Church is more ready to Absolve than otherwise to Bind and delights to give her Sons to God but very unwillingly * Form Senten Excommunic delivers them over to Satan ¶ Sic Episcopi affectus boni est postremò quod sanari non potest cum dolore abscindere
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