5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority of the Holy Scripture our Church rather doth take for granted than prove too laboriously or uncertainly § 9. All immoderate extravagancies concerning interpretation of Holy Scripture avoided by our Church p. 48 Chap. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared p. 77 Chap. VI. The Moderation of the Church in its judgment of Doctrines § 1. Our Church doth wisely distinguish between what is necessary for Salvation and what is not § 2. Her Articles are few § 3. Which are generally exhibited not as Articles of Faith but consent Concerning subscription § 4. Our Articles are propounded so as to avoid unnecessary controversy § 5. The wise Moderation of the Kings of England in their Injunctions to Preachers and Orders taken to preserve Truth Vnity and Charity § 6. The Controversies of the late Age are well moderated by the determinations of our Church § 7. As our Church requires our consent in nothing contrary to sense or reason so it hath also contain'd it self from immoderate curiosity in treating of venerable mysteries § 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact § 9. Doctrines are so propounded to those in our Churches Communion as not to render useless their own reasons and judgments The reasonableness of which is proved and the Objections answered § 10. The use which we are all allowed of our private judgments is requir'd to be menag'd with a due submission to the Church The duty of which submission is laid down in sundry Propositions p. 114 Chap. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths p. 166 Chap. VIII Of the Moderation of the Church in relation to Ceremonies § 1. In the Ceremonies of our Church which are very few and those of great antiquity simplicity clear signification and use our Church avoids either sort of superstition § 2. They have constantly been declared to be in themselves indifferent and alterable but in that our Church avoids variableness is a further proof of its Moderation § 3. They are professed by the Church to be no part of Religion much less the chief nor to have any supernatural effect belonging to them § 4. Abundant care is taken to give plain and frequent reasons and interpretations of what in this nature is enjoined to prevent mistakes § 5. The Moderation of our Church even in point of Ceremonies compar'd with those who have raised so great a dust in this Controversy § 6. Many innocent Rites and usages our Church never went about to introduce and why § 7. The Obligation of our Church in this matter is very mild § 8. The Moderation of our Church in her appointment of Vestments § 9. The Benedictions of our Church are according to great Piety and Wisdom ordered § 10. The Moderation of our Church in her appointments of Gestures § 11. Of the respect which is held due to places and things distinguished to Gods Service our Church judgeth and practiseth according to an excellent Moderation p. 201 Chap. IX Of the Moderation of our Church with respect to Holy-Days namely both the Feasts and Fasts of the Church § 1. The Feasts of the Church are few and those for great reason chose with care to avoid the excesses of the Romanists § 2. The further behaviour of the Church in her Feasts most useful and prudent § 3. We celebrate the memory of Saints but of none whose existence or sanctity is uncertain § 4. The excellent ends of our Churches honour to Saints are set down § 5. That they are Festivally Commemorated not out of opinion of worship or merit or absolute necessity thereof to Religion § 6. Our Church runs not into any excess in any Prayer to Saints § 7. Nor with reference to Images § 8. Whether our Church in any of these practices be justly charged of Popery by those who Canonize among themselves those who are of uncertain sanctity § 9. The Moderation of our Church in its honour given to Angels § 10. And to the Blessed Virgin § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that the Lords Day nor any other Festival be abused to Luxury and Impiety § 12. The Moderation of the Church with reference to its Musick and Psalmody § 13. The Moderation of our appointed Fast The Lenten or Paschal Fast how far Religious by the Precept of the Church p. 234 Chap. X. Of the Moderation of the Church in reference to the Holy Sacraments § 1. The Moderation of our Church raiseth no strife about words relating thereunto § 2. Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized
never were so appointed And on the other from the wild inordinacy of them who make their own private principle whatsoever it be the rule of Scripture interpretation Among all wisely making use of and asserting and recommending such means as are given for the conveyance or interpretation or both for the conveying and interpreting of Divine Writ Something further of which will more distinctly appear in the next Chapter CHAP. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared § 1. THE Moderation of the Church of England appears very great in her due applying this Rule of Faith to her self wisely and fitly making use of all those Instruments which are most proper and useful in conveying to us that Rule or which are most subservient to the right understanding our Rule avoiding either extreme of those who attribute too much or too little to those instruments of conveyance and interpretation Such as the Authority of the Universal Church The Decrees of Councils The Testimony of the Fathers Other Traditions The Witness of our own particular Church Right Reason alone The Testimony of the Spirit To all and every of these enumerated instruments either of certain conveyance or interpretation of Scripture our Church gives their due place and esteem according to their influence and use and no more which must needs demonstrate a great deal of Wisdom and Moderation in the judgment of the Church 1. The Universal Church it self is no where by the Church of England made the Rule of her Faith but a Witness and Keeper of Holy Writ Art 20. Yet the judgment of the Catholick Church of Christ was always by the Church of England held in greatest veneration next unto the testimony of the Spirit of God himself because of those famous Promises made by Christ himself to the Church which we read of in the New Testament Yea in the Old Testament The Prophecies concerning the Messias and concerning the Church and the Ministers of the Church always are join'd together as I have sometime heard a great Prelate of our Church teach us And because whatever Arguments we have for the truth of Holy Scriptures as thanks be to God we have many beside yet also from the witness and keeping of the Church a Ecclesia non discernit sed niâ—a traditioni legitimae testatur quae sint Canonicae Scripturae Spalatens l. 7. ch 1. we receive the Holy Scriptures themselves and in the sixth Article In the name of Holy Scriptures the Church doth understand those Canonical Books of the Old and New Testament of whose Authority there was never any doubt in the Church So that as the Archbishop of Spalato hath it we have recourse to the Church not as to an Authoritative Judge but as to a Treasure and Repository b Haec sunt quae Patres intra Canonem concluserunt Haec nobis à Patribus tradita S. Hieron Ruffinus in which the Canonical Books and all things necessary to Salvation are preserved by faithful Tradition Wherefore the Catholick Church it self is called not a Judge nor a Rule c Credo Ecclisiam credo Ecclesiae per Eâ—clesiam Non diâ—imus credo in Ecclesiam â—â—t credo in Ecclesiâ— Ep-Esâ—enâ— but more truly a Witness and Keeper of Holy Writ and for interpretation of Scripture and for our help in judging of Doctrines according to our Rule the Church of England values above all others the Judgment of the Catholick Church so far forth as we can attain the testimony of the Catholick Church by such instruments as are approved and undoubted For though d Second Diâ—â—native against Popery l. 1. â— 1. If by Catholick you mean all particular Churches in the World then though truth doth infallibly dwell amongst them yet you can never go to School to them all to learn it in such questions as are curious and unnecessary and by which the Salvation of Souls is not promoted Yet we know that in the Primitive Time the Christian Church was in a less compass and more undivided Wherefore if such matters which are most essential to the being and well-being of the Church are both delivered from that time and with their conveyance have been approved by the Church in common ever since If the Church may be a sure instrument of conveyance of the Books of Holy Scripture why not also of such matters wherein all so well agree from the first and do in no sort thwart the Tradition of the Holy Scripture it self Wherefore in the Canon set forth in our Church with the Articles of Religion 1571. it is caution'd That nothing be at any time taught either to be held or believed upon the account of Religion but what is agreeable to the Doctrine of the Old and New Testament which the Catholick Fathers and antient Bishops have gathered from thence Which Golden Rule of our Church I find twice extoll'd by the Illustrious Grotius once e De imp sum potesta c. 6. §. 9. p. 181. in these words I cannot but commend that famous Canon of the Church of England That c. And again in one of his Epistles f Apologiâ— Eccl. Anglicanae Accessimus verò ad illam Ecclesiam in quâ omnia castè reverenter quantum nos assequâ— potâ—imus proximè ad priscorum temporum rationem §. 118. Inde enim putavimus restaurationem petendâ—m esse unde prima Religionis initia ducta essent §. 150. He takes occasion from this Canon of the Church to say He wonders any should deny In England they attribute more to the ancient Church than they do in France The form also of profession in the admission of Professors in Divinity in the University because it doth very fully express the sense of the Church of England I repeat the tenour thereof I from my heart do embrace and receive all the Holy Canonical Scripture in the Old and New Testament comprehended and all those things which the true Church of Christ Holy and Apostolick subject to the word of God and governed by the same doth reject I reject whatsoever it holds I hold Concerning the Church of England in this matter hear we what the Learned Casaubon hath declared in an Epistle to Heinsius g Ep. Ecclesiasticae p. 345. This saith he is my judgment Whereas there will and can be but one true Church we are not hastily to recede from those Doctrines of Faith which the consent of all the ancient Catholick Church hath approved and whereas I own no other Foundation of true
nearer are they coming to them sundry ways as in opposite Errors the Causes may be commonly the same Thus Arch-Bishop Laud * Pref. of the Conference against Fisher observed The Rigid Professors on either side have quite leaped over the Mean and have bin rigid the other way as Extremity it self and is a very natural motion For a Man is apt to think he can never run far enough from that which he once begins to hate Of which sort the several Factions and Interests among us have bin continually like the Friars at the Council of Trent who were always watchful and zealous to maintain their peculiar Doctrines among which extremes our Church if she might be listened to would reduce all to a due temper upon surer and more reasonable Foundations than the Bishops at that Council laboured to do 3. As our Laws by one name call both sorts of Separatists Recusants so our Romanists and Sectaries behave themselves much alike The one have their private Masses the other their Conventicles both contrary to the Laws of our Kingdom and our Church Both the Romanists and the Separatists join in requiring a License for the Exercise of their Religion in private Houses 4. Both our Romanists and Sectaries by encreasing our Divisions help with joint force to make a general Toleration necessary which would give the Romanists the greatest advantage they can desire They both supplicate with equal earnestness to be tolerated whereas the Principles of each lead them not to tolerate others 5. Their pretences to all mildness and gentleness are equally supple and assuring but how mild they are when they are uppermost odious experience testifies so that Instances of their extreme Rigors which are most known need not be enumerated We need not call on the Inquisition to testify to the Rigors of the Romanists nor look into all the Severities of the Disciplinarians who have bin known to inflict Censures for a suspicion of Covetousness a superfluity in Raiment for dancing at a Wedding for using their Liberty in their Recreations and have kept others as well as themselves from the Sacrament of the Lord's Supper upon uncharitable Accounts It hath bin observed where the Discipline in Scotland was established the People had a high Commission in every Parish and groan'd under the Arbitrary Decrees of Ignorant Governors If there arose a private Jar between the Parent and the Child the Husband and the Wife these Domestical Judges must know it Formerly and lately among some they have bin scarce allowed in Conscience to marry without the consent of the Teacher or when they have it hath bin matter of complaint 6. It hath bin already observed at large Chap. 13. § 58. how both the Romanists and the Separatists agree in their groundless and unjust accusing the Government of Persecution like the Donatists of old who cried out Persecution when they most of all had afflicted the Catholics The Romanists have their dire Anathema's and heavy Censures the Separatists their cruel Maranatha's and preach Damnation most of all against them that differ from them especially if they be of the Church's side 7. Nevertheless both sorts can very easily give out Indulgences to their own Parties God sees no sin in his Children say some Sectaries Which is a greater Bribe to be of their Party than any can be found in the Penitentiary Tax for Sins as they are sold at Rome 8. When the Papists and the Separatists have bin at a loss that they cannot justify their Proceedings by the Laws of God or Man then they meet in one common Sanctuary whereby they are bold to sanctify the most extravagant Practices pretending Providence for their Warrant Thus Pope Pius 5. in his Speech in the Consistory of Cardinals at Rome after the murder of King Hen. 3. of France sundry times in one Oration he magnifies the Exploit of that wretched Zealot as brought about by the special Providence of God * Non nisi Dei opt Max. particulari Providentiâ dispositione perpetratum The same impudence or ignorance others have used to defend such Practices as no Laws Divine or Humane could justify sheltring them under the wide pretence of Providence which hath bin well call'd †Answer to Mr. Jenkins p. 16. Regiment politicum fundatur in extraordinarià Dei Providentiâ Ibid. p. 15. A fine pliable Principle it will lap about your finger like Barbary Gold 9. The Romanists enlarge their Creed in sundry Articles without belief of which there is no Salvation and very many Separatists deliver their peculiar Doctrines as absolutely necessary to a state of Salvation tho among the divided Sects many of them are contrary one to another They both often stuff their Prayers and their Chatechisms with Matters of doubtful Controversy and in maintaining the same they are alike too dogmatical 10. We need not here prove what is so well known namely the mean Opinion which the Romanists have of Holy Scriptures supposing they receive their Authority from the Pope yet receiving their own Traditions with equal affection and reverence The Separatists by casting off to another extreme the real Authority and Testimony of God's Church which hath bin all along the Keeper the Witness the Defender the Interpreter of Holy Scriptures by degrees many of our Separatists have come to throw off the Holy Scriptures as a Rule of Faith and Manners The Romanists they add their own Traditions to the Word of God and many Sectaries call their Teaching and their Impulses the Word of God which often is quite contrary thereunto The Romanists set up the Pope for an Infallible Interpreter many of the Separatists account the Private Spirit an Infallible Interpreter V. Ch. 4. § 3. 11. The Romanists pretend that Miracles and extraordinary Gifts have not ceased but are still necessary Signs of a true Church It is also the very height of Enthusiam to hold as many of our Separatists do That Immediate Revelations from God and extraordinary Illapses from the Holy Spirit are necessary and common among all the Faithful Which Pretences lying obvious to an easy Confidence cannot easily be wrested from such as will hold them to their own destruction 12. The Romanists assert an implicit Faith which is determinately resolved into the authority of their Leaders Whether the like is ever required by the Leaders generally of Factions among us I do not now enquire But however that the same is granted by their Followers appears most evident For when many can give no reason for what they hold they keep close to their Ring-leaders and move and change with them generally and how much the Authority of the Persons they have in admiration governs them more than any sway of Argument is daily experienced And whereas a due regard on this side the implicit Faith of the Romanists is due to Governors V. Ch. 6. § 9 10. toward such how scrupulous delicate and wary are they not to say disregardful but in following their Masters of
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
measures namely leave to determine their particular actions according to the general Rule of Holy Scriptures and sometimes of Prudence where other Laws are not given to determine their Liberty And indeed this Article of the sufficiency of the Scriptures and the use of them as a Rule is the very dividing point at which those of the Separation on either hand leave our Church and her Moderation at once For those who are ready on one hand to receive all Traditions which the Church of Rome can offer with affection and reverence equal to the written word of God so that as it is in our Homily c Homily of good works 3 d. Part. The Laws of Rome as they said were to be received of all men as the four Evangelists No Moderation can contain the extravagancies such belief leads them to On the other hand to accept of no appointment for outward order and government in the Church or Kingdom but what is set out in the express word of God for the direction of every particular action under pretence of defending Christian Liberty is verily so gross and unreasonable a Pharisaical confining it that this principle is the first Sanctuary of ignorance and disobedience in most of our Separatists who under an immoderate pretence to Religion and the honour of Scriptures really offer great abuse and disservice to both as it is a real abuse to a person though of honour to give him Titles which do not belong to him so it is an occasion to Atheists and prophane persons captiously to detract from the true perfection of Holy Writings when they find attributed to them such Titles as are false and imaginary We must take heed saith the judicious Hooker d Eccles Pol. l. 3. §. 8. lest in attributing to Scripture more than it can have the incredibility of that do cause even those things which it hath most abundantly to be less reverently esteemed On this foundation of our Churches Moderation in what she judgeth concerning the perfection of Holy Scripture both the Protestant and the Christian Religion is established For as Bishop Sanderson saith e Pref. to his Sermons The main Article of the Protestant Religion is The Holy Scriptures are a perfect Rule of Faith and manners so the very mystery of Puritanism is That no man may with a safe Conscience do any thing for which there may not be produced either command or example in Scripture § 3. We are to note the Moderation of the Church in her judgment of the letter and sense of Holy Scripture and in the use of such consequences as are duly drawn from thence Whereas the Romanists 1. look on the letter of Holy Scripture but as so many dead and unsensed Characters f Richworth's Dialogues J. S. Sure-footing of variable and uncertain signification g Niâ— Cusâ—nus Card. Ep. 7. ad â—â—hem 2. They make the sense of Scripture entirely depend on the Authority of their Church h V. Concil Trid. Sess 4. Decret de usu S. Scr. 3. They presume the Church of Rome only can make authentick all the Books of Holy Scripture i Nullum Capitulum nullusque liber Canonicus habetur absque illius authoritate Greg. 7. Dict. 16. in Concil Rom. and by her sole Authority is to determine which are to be Canonical 4. They will not allow the clear consequences of Scripture to prove any matter of doctrine k V. Discourse upon a Conference Apr. 3. 1676. In these as in many other instances our Sectaries generally agree with the Romanists 1. They also make the Holy Scripture a dead Letter without their interpretation 2. In making the sense which they vouch to be the Word of God 3. Such Scriptures as seem to serve their turn they allow others they reject 4. The clear consequences from Holy Scriptures against them they cast by as only the results of carnal reason Between these two opposers of Holy Scripture at present there appears this difference instead of an external infallible Interpreter on one side the other sets up the witness of their own private spirit for an infallible interpreter also When time serves They that make the difference can compromise it Amidst these extremes observe we the Wisdom and Moderation of the Church of England 1. It gives all due honour to the Letter of Holy Writ referring her self and her Sons chiefly to the Originals l V. B. of Homilies passim Caeterùm in lectione D. Scripturarum si quae occurrerint ambigua vel obscura in V. Test earum interpretatio ex fonte Hebraicae veritatis petatur in N. autem Graeci codices consulantur Reform Leg. Eccles de fide Cathol c. 12. using all care in keeping the Letter of Holy Scripture and preserving the Originals and setting them forth correctly and translating them as faithfully as may be 2. The sense of Scripture our Church accounteth chiefly as Scripture viz. The Word of God therein The mind of God being thought by our Church to consist not in words but in sense For is the Kingdom of God words and syllables m Translators of the Bible Pres 3. The clear consequences in Scripture are in our Church accounted a good proof in matters of doubtful Doctrine Whatsoever is not read therein nor proved thereby is not to be required saith our sixth Article Wherefore Mr Chillingworth n Chillingworth 's Pref. § 28. did not without reason thus declare I profess sincerely I believe all those Books of Scripture which the Church of England accounts Canonical to be the infallible word of God I believe all things evidently contained in them or even probably deducible from them o Simpliciter necessaria Rex appellat quae vel expressè Verbum Dei praecipit vel ex verbo Dei necessaria Consequentiâ vetus Ecclesia elicuit Rex Jacobus ad Card. Perr § 4. In our Church no one Version nor more are made equal much less superiour to the original Nothing is declared authentick but what is judged truly and originally so Although the Church of Rome hath declared the vulgar Translation to be only the authentick Scripture p Conc. Trid. Sess 4. Decr. 2. according to which all points in Question are to be decided and though the same in our Church hath been convinced by sundry learned men of some imperfections yet wherein it is most faithfully performed the innovations of Popery even from thence may be sufficiently manifested Other ancient Versions and Translations which have been of Holy Scripture our Church is so far from rejecting or undervaluing that it hath made great use of them and doth constantly acknowledge their usefulness and doth esteem them according to their antiquity and the approbation they have had in the Church of God Yea in the worst of our late times when the true Church of England was most of all accused of Popery and opposition to the Scriptures then were sundry learned and religious Sons of the Church diligently
and establishing Truth and Peace with all freedom from prejudice and passion hath appeared throughout the whole frame of our Liturgy Articles and Homilies and Constitutions and Versions we have of Holy Scripture any who are sincere themselves may easily acknowledg if they will truly consider the same For as our Homily of Holy Scripture saith Without a single Eye pure Intent and good Mind nothing is allowed before God And in the Homily of Prayer earnest complaint is made of such as would deface the plain and simple Religion of Christ In pursuance of these sincere designs of Piety Truth Peace and Order the Moderation of our Church in her Reformation will the more certainly appear founded in Justice If we consider 1. Our Church hath not made Truth to submit to her Authority but hath chearfully and sincerely submitted her self to Truth She hath not had a weight and a weight to buy the Truth by one and to sell it by another but hath judged of all Truth and the degrees of its necessity by the Standard which God hath given his Church namely the Holy Scriptures the only Rule of her Faith So in rejection of Error our Church hath bin impartial to either extreme 2. Our Church holds no such Doctrines as necessarily or by consequence overthrow a good Life and the practice of Devotion For this we must say for the Constitution of our Church The Vices among us are in no wise the Consequences of our Doctrines Neither have we any such Moderation among us to reconcile the pleasures and profits of Sin with the hope of happiness hereafter subjecting the most divine things to most vile purposes which tends to make the World believe that Christian Religion is a cheat and its Priests the most vile Imposters of any Whatever the scandalous opinions and practices of the Adversaries of our Church have done to the great hindrance of the conversion of many and the injury of Christianity Our Church of England gives no offence to Jew or Greek Mahumetan or Heathen 3. Our Church hath not squared the frame of its Ecclesiastical Policy by the ends of Secular Grandure or external Pomp as if she could put off Christianity to put on worldly Glory and as if we believed in such a Messias as the Jews expected rather than in the crucified Jesus whose Kingdom is not of this World And here rather than stay the Reader too long I commit to his reflection how the peculiar Doctrines of the Roman Church tend to the encrease of their Power or their Patrimony * Non est amplius Ecclesia sed Respublica quaedam humana sub Papa Monarchiâ temporali Spalatensis in profect Consil rather than that Interest of the Christian Religion which the whole constitution of our Church is framed first to regard Here might properly be considered the intolerable Charge which the Moderation of our Church justly saves us in that expence which unjustly follows Popery The one Doctrine of Purgatory will cost any one very dear upon the belief of it How many Indulgences Masses Jubilees c. must be paid for ¶ V. Fullers Eccl. hist ad an H. 8. 27. V. Romish Horse-leach V. Brutum fulmen Tanti videlicet nobis constitit âmicitia urbis Romae Apol. Eccl. Angl. § 160. 4. Our Church by its Moderation hath been far from driving on any corrupt designs Whereas the Moderation of the Romish Church hath been always noted very artificial Whence they have moderate explications for the doubtful Indulgences for the soft Austerities for the soure Legends for the credulous Visions for the Enthusiast fair interpretations for what may seem harsh a mild sence for their turn and a strict sense also to keep up the Authority of their Church fair and goodly Baits to entangle Proselytes but when they are engaged they may find themselves caught with a bearded Hook Even such sometime is the seeming Moderation and Self-denial which is cherished in our Sectaries by those who actuate them that so they may more effectually divide and propagate such Division Whereas those who are truly principled according to the Moderation of our Church are made to be more constant and consistent to themselves and to Truth not to turn to one hand of Popery nor to the other hand of Enthusiasm in any sinful compliance which rather than admit if the case requires they can suffer Martyrdom as did sundry of the first Compilers of our Common-prayer-book and many since even in the late times and all kinds of Sufferings beside 5. The Moderation also of our Church in its Reformation thus founded in Justice hath caused her to avoid such Corruptions as render the Sincerity of others very doubtful We have not by Arts and devised Subtilties gone about to palliate nor by Power and Authority to uphold any Errors whatsoever nor promoted Ecclesiastical Policy by gratifying the corrupt inclinations of Men Neither the Doctrines nor Policy of our Church are kept up by pious or impious Frauds equivocations of Oaths false Miracles pretended Revelations counterfeit Reliques Forgeries and Expurgation of Books devotional Ignorance exquisite Arts of defaming our Adversaries and sometime extream Cruelty This Justice in which the Moderation of our Church is founded makes those of our Church careful to take and heedful to keep our Oaths and Vows whereas among the Romanists easy dispensations dissolve those sacred Bands of Society What think we saith our Homily of good works ¶ â—2 Part. of those that vow Chastity and yet as is very moderately expressed how their Vows are kept it is more honest to pass over in silence They vow Poverty and yet their Possessions and Riches are equal to those of Princes under pretence of Obedience to their Fathers in Religion by their Rules and Canons they are made free from the Obedience of their natural Father and Mother According to the same principle of Justice governing our Church the forms and practices of our Church do not contradict our general Rules of Faith because we believe in the Holy Trinity therefore we do not worship Saints and Angels because we believe the Holy Catholic Church therefore we believe not in the Church of Rome 6. The same Moderation of the Church founded in Justice hath governed her Reformation in using or rejecting things indifferent which have bin abused The Wisdom and Moderation of our Church having bin far from judging that things which have been abused to ill purposes can never be lawfully or profitably used which principle might lay waste all Ecclesiastical or Civil Societies of any good Orders and Appointments for there is nothing so good but either hath bin or is capable to be abused very grosly Wherefore our Church doth well distinguish between what is abused by the fault of ill Men * Si quid vitil accessâ—t vitium tellatur râ—s verò restituatâ—r concordia â—latur Wicelii Meth. Concord c. 5. and what in the nature of the thing it self tends to promote such an abuse
Factions how prone are they and sequacious 13. Both the Romanists and Sectaries to serve their turn upon occasion cast off the use of Reason wherein God hath made it a Guide Therefore they both reproach our Faith as a humane probable natural fallible Faith the one because we will not receive Oral Tradition and the like Uncertainties the other because we do not think an immediate extraordinary testimony of the Spirit necessary to assure us of the certainty we have of our Faith of the Truth of Holy Scriptures to afford us also our words in Prayer and the assurance of our Salvation 14. The Superstitions of the Papists are notorious and also of our Sectaries and so many they are not here to be numbred If Superstition be going beyond all measure their humour is to keep no Measure nor order but to heap one superfluous thing upon another and then they think God is pleased because they are Many of them account it a sign of Grace and the favour of God and matter of greatest Conscience not to hear or use Common Prayers nor any decent Rite or Practice required by the Church The Romanists invoke Saints of uncertain Sanctity Many of the Separatists call those of their own Party the only Saints and judg them to have the right to judg the World and in the mean time to rule it if they cannot do that they must censure what is done by others 15. The Romanists and our Enthusiasts are very much the same in their Pharisaical Humour described at large and reprehended by our Saviour Mat. 23. 4. To name only Their binding heavy Burdens and grievous to be born and laying them on Mens shoulders As the Romanists add twelve Articles to their Creed a wondrous number of Ceremonies to their seven Sacraments Not to mention more of their loads of Injunctions their Festivals their Auricular Confession their Vows their Scourgings and Fastings and Penances which they lay upon the Poor when the Imposers do not touch them with one of their fingers or with wetting the least of them they can get themselves an easy Dispensation Doth not the same Pharisaical Spirit possess many who make the Peace of the World and the Church depend upon their peculiar Doctrines Who make all they can think it a sin to come to Common-Prayer to kneel at the Sacrament to be Baptized according to Order of the Church to pray in a Form to wear a Surplice Instead of making broad their Philacteries and enlarging the Fringes of their Garments they have had another sort of Superstition in wearing their Hair in a precise cut somewhat like the tonsures of the Romanists some will not wear a Riband Others not Starch in their Bands nor pull off their Hat 16. The Council of Trent makes the Intention of the Priest necessary to the Sacraments Many of the Separation make the Spiritual Grace of the Minister absolutely necessary for the Peoples receiving benefit from the same 17. Both the Romanists and the Separatists use much the same kind of Arts to blast their Adversaries The Romanists have their Legends and Fables just so our Separatists love to pick up Stories of Bishops and the Clergy and to patch them together in enmity to our Church with these they keep up the humour of the People who entertain them with good things I wish such would remember what in Levit. 19. 16. the command is Thou shalt not go up and down a Tale-bearer among thy People which the Ghaldee Paraphrase interprets Non comedes Placentas in Populo tuo Thou shalt not go up and down among the People pacifying thy Appetite eating of their Delicates and to please them again tell tales of Governors * Apud Anglos est simile genus Hominum quoscirculatores Itali vocant qui irrumpunt in Convivia c. Erasm Eccles l. 3. 18. Most of our * Ineptè nobis tribuis Catharorum nomen cùm Cathari suos habuerint Episcopos quos nos omnes sublatos ex omnibus Ecclesiis optamus Altar Damasc p. 367. Separatists are highly against the Government in the Church by Bishops and in the Covenant the same is ranked with Superstition Heresy and Schism Even so the Jesuits who are the great Exalters of the Pope's Supremacy declare commonly against Bishops as if the source of all Disorders came from Bishops contending for their Jurisdiction which say they makes so many small Popes thus the Jesuits argue †V. C. Palavicini Hist Conc. Trid. l. 1. c. 25. Then it will follow that the Pope cannot dispose of things belonging to their Jurisdictions and then the Pope may be opposed by these Bishops which may be a ready way to overthrow the Papacy So that the Controversy who hath the Jurisdiction which belongs to Bishops in common nay who have such Jurisdiction by Divine Right is driven between the Court of Rome who challeng it to the Pope and other Consistories among us in Division from our Church Wherefore in opposition to Bishops the highest Papalins talk most of the Sovereign Power of the People because they hold the Interest of the Pope to be upheld by their veneration And by the Interest of the Jesuits for many years of late the Popish Faction in England have bin with-held from having any Titular Bishops And most of our Separatists would be glad there were no other thus in their opposition to Bishops they agree 19. Both the Romanists and Separatists extreamly agree in their Principles against the Civil Magistrate According to that of Bishop Lany * Serm. on 1 Thess 4. 11. The Papists and Presbyterians hunt in couples against the King's Power and Supremacy 'T is admirable to see how the Common-Wealths Men in the times of the late Rebellion received their Principles from the Ancient and Modern Writers of the Jesuits and other Papists and still agree with them in most of the Republican Doctrines and Tendencies of them to the like Practices Both the Papists and the others infringe the Authority of the King in Ecclesiastical Matters within his own Dominions Both deny the Right of Kings to call Synods and Ecclesiastical Convocations Both hold that Kings may be put out of all Ecclesiastical Communion Both deny the Supremacy of the King one attributes it to the Pope originally the other to the People And the same Arguments which the Pope useth for his Supremacy over Kings the Disciplinarians use for establishing their Soveraignty the one exempts all the Clergy from the Jurisdiction of the Supreme Magistrate and the other Disciplinarians in Scotland have now a long time endeavoured to have their Ministers exempted from the Punishments of the Civil Governour The pretence of the King's Authority against his Person was hatched under the Roman Territories and was made use of in the Holy League of France * Chr. Loyalty l. 2. c. 1. V. Fowlis of Pop. Treason◠c. The Rules for making a King become a Tyrant and then ceasing to be a King that it may
be lawful to attempt any thing against his Person and Life are so much the same that they cannot be more if we compare Lessius Suarez Bellarmine and many other Jesuits and Mr. White of Obedience and Government with Knox and Buchanan and many other Republicans since wherein both sorts as Rivals seem to deal with the People as some Gallants do by foolish Women flatter them so long into a pride and conceit of themselves so great that at length they become intolerable and ungovernable Of this sort were the Discourses in the Council of Basil related by Aeneas Sylvius afterward Pope who could not contain from highly commending * Quem Sermonem sic doctè sie verificè sic suaviter disputarit Commentar de gestis Concil Bas in Fascic rer expe◠fol 4. the Bishop of Burgen for his admirably vilifying the Power of Kings Thus the worst of our Enthusiasts and of the Romanists agree in that Character of the Pharisees They mightily employed their Powers to oppose Kings †Jos Antiq l 17. c. 3. So true is the observation of King Charles the First ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 15. of some Protestants They seem to have learned and to practise the worst Principles of the Papists And of both the Lord Bishop of Salisbury The Bigot and Jesuited Romanist the frighted and transported Reformist have bin Authors of the most horrible Treasons and Rebellions 20. I need not here particularly relate how many Doctrines of the Romanists tend to dissolve the very Bonds of Relative Duty one toward another as in their Monastical Vows absolving People from their Oaths and Allegiance and Faith with Hereticks c. How do many Principles of our Enthusiasts and Separatists tend to destroy the Relation of King and Subject Bishop and People Their very Divisions how do they alienate the minds of Christians one from another Tho they ought to belong to the same moderate Church are Subjects of the same most Gracious King are of the same Protestant and Reformed Interest beside the danger they bring to themselves and their Families by their pernicious and destructive Separation so many and more might be the Instances of their loosing the Bonds of Relative Duty § 8. Among other Sects it would grieve any one to behold so many seduced into the silly Herd of Quakers a Sect into which the very dregs of Heresy and Schism seem to have bin drein'd as it were into one Common Shore In the inventing and propagating which even Satan and the Jesuit seem to have club'd their utmost Art possessing them with an evil Spirit of Delusion which they call the Light within them according to which what is most contrary to Holy Scriptures and Right Reason and the testimony and judgment of the whole Church and the prudent command of Governors and the sence and custom of wise and pious Men must pass for an extraordinary illumination from God merely on the credit of their own saying so This one Enthusiastical Conceit of the Light within and Opinion of such Revelation from God is the most unhappy contrivance and suggestion that can be to lift up silly People above a possibility of being contradicted by any sober Principles of Scripture or Reason or regular Authority fitted to possess such with a lusty pride and bewitched conceit of themselves an incorrigible moroseness and obstinacy an intolerable censoriousness a sordid scorn of whatever is in just place above them and wonderfully disposeth such for Popery for when once they are sufficiently divided from our Church the Work is sufficiently done Then if any arch-Emissary from Rome will come with Visions and Revelations and a shew of extreme Authority and humor this People still in their outragious clamours against our Church especially if they will fall a quaking and groaning intolerably and appear in the Streets as some have done soundly be-dunged with Calumny and Filth such may make some People believe any Romish Tenets as Revelations from God That they have bin wrought and acted unto this by the common Authors of our Divisions is such plain attested matter of Fact that I suppose few considering Persons question it Some long since took notice that in the Northern Parts where there abounded most Popish Priests and Recusants there this upstart Sect of Quakers first sprung up sending thence their Emissaries two by two into other quarters of the Kingdom as the unclean Beasts entred the Ark by Couples beside which many Reasons confirm the same 1. The effect in that Spirit of Division and Delusion which so succesfully obtains among them to break in pieces the Peace and Order of the Church unto which of all Sects these are the most Antipodes to 2. There are none whose Tenets more tend to destroy the Holy Scripture as a perfect Rule of Faith and Manners instead of which and in opposition to the same they set up the Suggestions of their Light within them which they call the Word the only Guide unto Perfection * Perfectos se appellantes semina electionis De Valentinianis Iren. l. 1. which they and the Romanists pretend the one even unto supererogation of Merits the other to be above all need of confession of sin 3. None come so near the Papists in the matter of an infallible Judg of Doctrines 4. The Light within them is very much like the Enthusiasms of the Romanists as Dean Stillingfleet hath set them forth in the Fanaticism of the Church of Rome 5. They join with the severest Romanists in their reproaching the Offices and Orders of our Church and especially villfying her Clergy whom they would have by all means to vow wilful Poverty 6. By refusing all Oaths their Allegiance is left uncertain to the King which is the main thing such Papists would have 7. The King's Supremacy is left unacknowledged which is another principal preparation for the owning of the Pope's Supremacy 8. In that they refuse to assist their Prince in his Wars and pretend they hold it unlawful for any to fight By that Principle they not only take away the Power and Sword of the Magistrate and leave the King and Country undefended that none can live in peace and safety and consequently that Opinion leads to overthrow the very being of the whole Kingdom But the Pope also serves his Design by them being sure that so many as there are of that Sect so many will never oppose him by Arms Whereas they who bind can also loose and the same Agent can be able to stir up their Spirit of Zeal also which the longer it hath bin contained will be the more furious a Specimen and taste of which fury we experience in the keen violence of their Tongues which are as a very sharp Sword upon sundry slight occasions And when once they shall be assured that the Lord hath delivered a People to slaughter then Down Dagon then they will pretend they must be the Sampsons and like Pope Pius 5. in his
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
enough to the Majesty and Prerogative of any King Suitable also to the moderate Elevation of our Clime * Nulli violabilis astro Servat temperiem regio non uritur aestu Non reditura timet glaciali Sidera brumae foelicior omni Terra solo non altera credam Arva Beatorum H. Gro. ad Reg. Brit. Silv. l. 2. upon which account many have reckoned England amongst the most fortunate Islands a true Garden of delight Our lot is fallen in a fair ground yea we have a goodly heritage The Zone here for Ecclesiastical affairs being very temperate as Sir William Boswell's expression was to the Learned Mede We saith Bishop Bramhall live in the most temperate part of the temperate Zone and enjoy a Government as temperate as the Climate it self we cannot complain of too much or too little Sun where the beams of Soveraignty are neither too perpendicular to scorch us nor yet too oblique but that they may warm us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Evagrio l. 3. c. 14. de Alexandriâ The Moderation of this Church is fitted also to promote that Good nature which is noted to have such a peculiar sense in the English which other Languages do as incompletely express as many of their models do her frame And which is above all this temper is most suitable to our Christianity which is not only the best but the Dean of Canterbury Nov. 5. 78. best natured institution in the World which the Moderation of our Church doth properly cherish and appears to be a most noble effect of the mild Oeconomy of the Gospel in the quiet and peace of whose general reformation of the World Blessed be God the particular reformation of the Church among us was very much alike when a singular spirit of Moderation descended upon our Church like the gentle dew upon the Fleece of Gideon or as the bountiful gifts came down from Heaven accompanied with the sensible appearances of cloven tongues in an innocent and lambent flame on the heads of the Apostles and did them no harm with such harmless Peace and Moderation was the Reformation and Restauration of our Church brought about But alas since the very mildness and gentleness of our Lord Christ by which S. Paul so affectionately entreats the Corinthians 2 Cor. 10. 1. too ineffectually prevails on the Christian World Notwithstanding no kind of temper hath such proper charms for the very nature of mankind no wonder if that Moderation which is the proper glory of the Church of England cannot perswade either the Romanists or Enthusiasts to be sensible of that wisdom and law of kindness which attempers all the Commands and Constitutions of our Church wherefore I know no method which can more usefully and compendiously demonstrate the true merit of our Churches praise than by her Moderation in which all vertues as it were by one act of comprehension are already contained And if none hitherto have on set purpose undertaken to display the same at large the true reason might be there are so many Vertues in our Churches Constitution no wonder if none have applied their labours unto every one of them in particular It is this Moderation of our Church which renders her so like the Primitive and Apostolical pattern and makes her have so much sympathy with the true Catholick Church of Christ Unto the judgment of which Church Universal as our Church of England submits her self and would at any time as King James used to declare refer her self to a free and general Council if it could be had Which is a worthy instance of her real Moderation So and for the same reason do I here most readily and heartily submit whatsoever I have said or writ to the Judgment of the Church of England and if in the variety of matter before me any thing contrary to or diverse from the truth she asserts hath escaped me I solemnly retract the same T. P. VErùm apud Sapientes atque in famosâ nobilique Ecclesiâ cujus specialitèr filius sum Quae dixi absque praejudicio sanè dicta sunt saniùs sapientis Hujus praesertim Ecclesiae authoritari atque examini totum hoc sicut caetera quae ejusmodi sunt universa reservo Ipsius si quid alitèr sapio paratus judicio emendare S. Bernard Ep. 174. Ad Canon Lugdun Imprimatur Ex Aedib Lambeth Apr. 28. 1679. Geo. Thorp Rmo in Christo Patri D no D no Gulielmo Archiep. Cant. à Sacris Domesticis THE CONTENTS 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 forensick 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 p. 1 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 p. 22 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 p. 33 Chap. IV. Of the Moderation of our Church in respect to her Rule of Faith § 1. In holding to her true and just measure as is proved from her Articles and Canons and other Monuments of the Church § 2. In her avoiding the extremes of those who take away from the due perfection of Holy Scripture and of others who seem officiously to add thereunto § 3. In her judgment of the letter and sense of Scripture and in the use of such consequences as are duly drawn from thence § 4. In reference to the Versions and Translations of Holy Scripture several instances of Moderation in our Church §
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
Churches hath plentifully instanced but so far forth as they judge the same Moderation found among themselves they seem to mention it with a great joy p Retinemus ex singulis regiminibus exquisitam temperaturam J. A. Comenius de Ord. Eccl. apud Bohem. and count the same worthy of imitation q Atque hîc Commemorare libet ad Exemplum quantâ sapientiâ quantoque temperamento compositae fuerint precationum formulae quibus Gall. Genev. utuntur Amyrald de secess ab Eccl. Rom. p. 225. § 3. Wherefore the most general and inartificial but most plain proof of the Moderation of our Church such a proof as is sufficient to evince the whole enquiry is the consideration of the condition of our Church among her Adversaries that is as the 7. Canon 1640. hath it between the groundless suspicions of the weak and the aspersions of the malicious r Pref. to the Liturgy conc Cerem between those addicted to their old Customs and the new-fangled who would innovate all things the Church of England hath been a patient sufferer And as the true Religion hath always been tryed by real persecution of its extreme Adversaries and thereby hath become more approved and more glorious so by the wonderful Providence of God this temper and Constitution of the Church of England hath had its Essayes in two very refining Tryals 1. Immediately after the Reformation in its persecution from those of the Romish Communion and lately in its second Tryal from other Domestick Adversaries from both which sufficient proofs the Moderation of our Church may be known unto all 'T is a hard condition The Church of England professeth the ancient Catholick Faith and yet the Romanist condemns her of Novelty in her Doctrine She practiseth Church Government as it hath been in use in all Ages and places where the Church of Christ hath taken any rooting both in and ever since the Apostles times and yet the Separatist condemns her for Anti-Christianism in her Discipline The plain truth is she is betwixt these two Factions as between two Milstones And it is very remarkable that while both these press hard upon the Church of England both of them cry out upon Persecution t Arch-Bishop Laud against Fisher Pref. among whom she is placed as an humble representation of her Blessed Saviour for as he was Crucified amidst Criminals so the Church of England hath most constantly suffered betwixt such Factions and Sects of Men as have run into the utmost extremes from the judgment and practices of the Universal Church of Christ such are the Romanists and other Sectaries and Schismaticks amongst us Thus Manasseh vexed Ephraim and Ephraim Manasseh and both against Judah Is 9. 21. Thus Herod and Pontius Pilate otherwise at variance became Friends to be but the worse Enemies to our Saviour thus both the Jews and Gentiles opposed the Christian Religion and afterward the later Jews and the Circumcellions joined against the Catholick Christians and since Judaism and Gentilism have been overcome by the light of the Gospel the corruption of the Christian Religion hath arisen from its own Professors which is the corruption of Christianity into Popery and other Sects amongst us for what is best in it self is worst when corrupted and as the Christian Religion is the perfection of other Philosophies so these corruptions of Christianity have in them much of the very dregs of Judaism and the worst imitation of Gentilism And now how earnestly do the several Factions from Rome and the whole gang of Sects among us oppose our Church whose wise Moderation and excellent Constitution do place her amidst such extremes Between the Ignes fatui pretenders to new lights on one hand and the Boutfeaus the male-contented Incendiaries on the other hand Between both these we must be served as the Guests of Procrustes t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Theseo were in his famous Bed the Romanists think us too short and deficient in most of our measures and therefore they would needs have us stretcht if not upon the rack the Sectaries count us redundant in many superfluities and would fain have us cut precisely according to their Models so their mutual testimony rightly applyed may thus far be accepted that indeed we are guilty of neither extreme but really do bear the Test to be in the golden Mean To this purpose the Excellent Hammond begins his Preface to his View of the Directory There is no surer evidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which to discern the great excellency of Moderation in that Book of the Liturgy of the Church of England and so the apportionateness of it to the end to which it was designed than the experience of these so contrary fates which it hath constantly undergone betwixt the Persecutors on both extreme parts the Assertors of the Papacy on the one side and the Consistory on the other The one accusing it of Schism the other of compliance The one of departure from the Church of Rome the other of remaining with it Like the poor Greek Church our Fellow Martyr devoured by the Turk for too much Christian Profession and damn'd by the Pope for too little It being the dictate of natural reason in Aristotle That the middle vertue is most infallibly known by this that it is accused by either extreme as guilty of the other For as S. Greg. Nazianzen in his third Oration of Peace u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Whatsoever is peaceable and moderate doth suffer much of both the extremes and either is despised or resisted of which sort while we are now who blame what is amiss we therefore are placed as in a seat of strife and envy and no wonder if we are bruised in pieces between both Neither is there any more certain Argument of the equal and just Constitution of the Church of England than that the Factions among us are so ready to join with the Romanists in the very same accusations It follows now that we give more particular instances of the real Moderation of the Church CHAP. IV. Of the Moderation of our Church in respect to her Rule of Faith § 1. In holding to her true and just measure as is proved from her Articles and Canons and other Monuments of the Church § 2. In her avoiding the extremes of those who take away from the due perfection of Holy Scripture and of others who seem officiously to add thereunto § 3. In her judgment of the letter and sense of Scripture and in the use of such consequences as are duly drawn from thence § 4. In reference to the Versions and Translations of Holy Scripture several instances of Moderation in our Church § 5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority
principal motives why we rejected the Papacy was the constant Tradition of the Vniversal Church § 5. Concerning our Churches own Testimony Her Modesty and Moderation hath been always exemplary so far from assuming the Title of Catholick to her self only as St Austin tells us the Arians did and since them the Romanists c S. Aug. Ep. 48. ad Vincen. That she hath counted it a sufficient honour to be an humble and nevertheless for that eminent Member of the Universal Church and with her a Witness and Keeper of Holy Writ and though she vindicates to her self an authority to interpret the Holy Scripture within the bounds of her own Discipline for the edification of her own Family in Truth and Love and also asserts to her self an Authority in Controversies of Faith Article 20. namely for the avoiding diversities of opinions and for the establishing consent touching true Religion yet I cannot well omit to observe the wise modesty of our Church in her asserting her own authority in Controversies of Faith which expression I may have leave to illustrate from such another instance of Wisdom and Moderation in the recognition required to be made of the Kings Supremacy in our subscription according to the 36. Canon and in our Prayers wherein we acknowledge Him Supreme Governour of this Realm in all Causes and over all Persons It is not said over all Causes as over all persons forasmuch as in some Causes Christian Kings do not deny some spiritual power of Gods Church distinct from its temporal Authority which yet refers to the King as their Supreme Keeper Moderator and Governour Even so the Church declares her Authority in Controversies of Faith not that the Church of England or any other Church no not the Universal Church hath power to make any thing which is in controversy matter of Faith which God hath not so made The Church owns that she hath no power against the truth but for the truth Neither may it expound one place of Scripture that it be repugnant to another Article 20. But she hath power to declare her own sense in the Controversy and that I may express my own meaning in better words than my own d Pref. of Bishop Sparrow's Collection of Eccl. Records c. To determine which part shall be received and profest for truth by her own Members and that too under Ecclesiastical penalty and censure which they accordingly are bound to submit to not as an infallible verity but as a probable truth and rest in her determination till it be made plain by as great authority that this her determination is an error or if they shall think it so by the weight of such reasons as are privately suggested to them yet are they still obliged to silence and peace where the decision of a particular Church is not against the Doctrine of the Vniversal Not to profess in this case against the Churches determination because the professing of such a controverted truth is not necessary but the preservation of the peace and unity of the Church is is not to assert infallibility in the Church but authority Wherefore Mr Chilingworth e Chilingw Pres §. 28. had very just reason to declare Whatsoever hath been held necessary to salvation either by the Catholick Church of all Ages or by the consent of Fathers measured by Vincentius Lirinensis his Rule or is held necessary either by the Catholick Church of this Age or by the consent of Protestants or even by the Church of England That against the Socinians and all others whatsoever I do verily believe and embrace Whereas the Pope and Church of Rome do challenge to themselves an authority supreme over all Causes and Persons by their Infallibility by which they exclude all others from their peace and themselves from emendation Neither are their followers much in the way thereunto by what Card. Bellarmine doth assert of this supreme Authority If the Pope saith he f C. Bellarm de Pontif. Ro. l. 4. c. 5. should err in commanding any Vices or forbidding any Vertues The Church is bound to believe those Vices are good and those Vertues are evil unless it would sin against Conscience g In bono sensu dedit Christus Petro potestatem saciendi de peccato non peccatum de non peccato peccatum c. Bell. c. 31. in Barklaium However in his Recognitions h Locuti sumus de actibus dubiis viâ—tâ—tum aut vitiorum Recogn operum c. B. p. 19. he minceth the matter in a distinction of doubtful and manifest Vices and Vertues O Blessed Guides of Souls How did the Illustrious Cardinal miss being Canoniz'd for that glorious Sentence and to help him for a Miracle to qualify him for an Apotheosis why did not some cry out of it So many words so many Miracles Thus many of the Romanists make the Pope such a Monarch in the Church as Mr Hobbs doth his Prince in the State i Hobbesius de Cive c. 7. art 26. c. 12. art 1. The interpretation of Holy Scripture the right of determining all Controversies to fix the rules of good and evil just and unjust honest and dishonest doth depend on his authority in the power of whom is the chief Government But this Doctrine is as bad Philosophy as that of the Cardinals is Divinity Among these excesses let us not forget the Moderation of our Church which holds she may revise what hath slipt from her wherefore in her 19. Article she declares As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred a charge agreeable to the Moderation of our Church considering what might have been further said which by the same proportions of reason she supposeth true of her self and of all others viz. That they are fallible and may erre § 6. Of the use of Reason with Reference to divine matters there may be elsewhere occasions in this Treatise to discourse * Ch. 6. §. 9 10. Yet here it is to be observed our Church doth not make its own reason a rule of Faith nor the sole Interpreter of Scripture much less the reason of private men yet because mankind hath no reasonable expectation of Miracles especially when ordinary means are sufficient and abounding and because the Holy Spirit of God in the testimony of his Church hath all along certainly conveyed to us the sense of many places beside That what is most needful to be heeded is very plain our Church doth allow and suppose rational mens perceiveing the sense of Scripture by the due use of their understanding which practice must also necessarily engage such to a high regard of what was anciently received in the Catholick Church For as nothing is held among us more agreeable to reason than our Religion so in expounding our Religion and in interpreting Scripture our Church makes use of the best and the truest reasons as is manifest in what she declares and enjoins and
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