and Peace in the Church Our Church hath wisely distinguished between what is necessary absolutely and what only in some circumstances is necessary to Salvation Those things saith the Homily a 2d Part of the Homily of Scriptures that be plain to understand and necessary for Salvation every mans duty is to learn them and as for dark mysteries to be contented to be ignorant in them till such time as it shall please God to open those things unto them b Hom. 1. If it shall require to teach any truth or to do any thing requisite for our Salvation All those things saith St Chrysostom we may learn plentifully of the Scripture And in the 19. Article of the Church The Preaching of the pure word of God and the Administration of the Sacraments are made indispensable notes of the visible Church namely in all things that of necessity are requisite to the same and the 8th Article declares The three Creeds ought throughly to be believed and received for that they may be proved by most certain warrant of Holy Scripture where our Church gives the reason of her Faith and sheweth her earnestness in contending for it But the Moderation of our Church contains her self within the bounds of what is before made necessary The principal and essential points of the Doctrine of Salvation such as are fit to make up the unity of the Faith and constitute a Church are no other among us than what Christ and his Apostles at first made necessary which also the ancient Church received as necessary unto Baptism and for distinction of Heresy which fundamental Maxims of Christian Science are frequently and plainly repeated in Scripture and by our Church were first of all insisted on at the reformation of our Church as we see in the Institution of a Christian Man 1537. in the first Injunctions of our Kings and our Form of Catechism Whereas the Catechisms and Systems which have been set up in opposition to the Catechism and Articles of the Church of England have abounded with many doubtful and unnecessary definitions yet so insisted upon by some as if the Hinges of the Gate of Heaven turn'd upon those Propositions whereby many have agreed with Pope Pius the Fourth who by his Bull set out the Apostles Creed in a larger Edition of about as many more Articles without belief of which is declared no Salvation c Extra quam Nemo salvus esse potest Bulla Pii quarti super formâ Juramenti professionis fidei sub finem Concilii Trid. Unto such a strange Circumference is the body of their unnecessary belief extended whereas the Religion of our Church tends to the Center Which distinction of things necessary from what was not so King James according to the sense of our Church declares of great use to lay a foundation for the publick peace of the Church d Vt de necessariis conveniat omnis opera insumatur in non-necessariis libertati Christianae locus Rex Jacobus ad Card. Perr and of particular mens minds and the furtherance of true Faith and Piety § 2. Those Articles which are delivered by our Church for the avoiding of diversities of opinions and establishing consent touching true Religion 1. They are few especially those of positive Doctrine and the other negative positions were necessary to assert our liberty from the abuses and encroachments of the Romanists in their contrary affirmatives few if we consider either the time or the occasion of their being framed it being just about the meeting at Trent made it necessary for our Church to declare her sense of many Doctrines for the better satisfaction and directions of her Sons and to testify her equal conditions of Communion Especially also if we consider the cruel number of Articles which either the Westminster Divines or the Trent Councellors have imposed on their followers e Bishop â—ramball fol. p. 1018. Indeed the Romanists do call our Religion a negative Religion because in all the Controversies between us and them we maintain the negative that is we go as far as we dare or can with warrant from holy Scriptures and the Primitive Church and leave them in their excesses or those inventions which they themselves have added but in the mean while they forget that we maintain all those Articles and truths which are contained in any of the ancient Creeds of the Church which I hope are more than negative The Church of England saith Archbishop Laud f Archbishop Laud against Fisher 5. 14. comes far short of the Church of Romes severity whos 's Anathema's are not for 39. Articles but for very many more above one hundred in matter of Doctrine and that in many points as far remote from the foundation though to the far greater rack of Mens Consciences they must be all Fundamental if that Church have determined them Whereas the Church of England never declared that every one of her Articles are fundamentals in the Faith For it is one thing to say no one of them is superstitious or erroneous and quite another to say every one of them is fundamental Besides the Church of England prescribes only to her own Children and by those Articles provides but for her peaceable consent in those Doctrines of truth but the Church of Rome severely imposeth on all the World her Doctrine and that under pain of damnation § 3. These Articles of Religion are generally exhibited as Articles of Peace and consent not as Articles of Faith and Communion and as such they are propounded to all the Communicants in our Church g Schisin guarded p. 150. Bishop Lanies Sermons p. 48. in general For the avoiding Diversities of Opinions as the Title of the Articles is Not such a consent as Curcellaeus h Curcellaeus Religionis Christianae Institut C. 15. means where he supposeth some in the dregs of the Age of the Reformation obtrude their Confessions and Catechisms as a secondary rule if not of truth yet of consent such as ought to be urged only to an infallible truth 't is likely he might know many who did so But the consent designed to be established by our Articles is such a consent as may keep the Peace of our Church undisturbed according to the sense of the fifth Canon Where the Prohibition is directed against such as should speak against the 39. Articles as superstitious and erroneous such as may not with a good Conscience be subscribed to Whosoever shall hereafter affirm i Quicunque in posterum affirmabit c. Ecclesiae Anglic. Canon 5. not as the Council of Trent k Si quis contrà senserit Anathema sit Concil Trid. de peccato Originis directs its Anathema against those that shall so much as think diversly Wherefore our Church no where delivers our Articles as necessary to be believed neither by vertue of their own necessity or her own Command as several with Bishop Bramhall have noted For which reason subscription unto them is
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
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 §
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
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
for reading the holy Scripture is made agreeable to the mind and purpose of the old Fathers and a great deal more profitable and commodious It is more profitable because there are left out many things whereof some are untrue some uncertain some vain and superstitious and nothing is ordained to be read but the very pure word of God the holy Scriptures or that which is agreeable to the same and that in such a language and order as is most easy and plain for the understanding both of the Readers and the hearers It is also more commodious both for the shortness thereof and for the plainness of the order and that the rules be few and easy Since the Reformation those who love not to be contain'd in any good bounds when they read the Bible chuse to do it out of all Canonical Order or generally snap upon the Chapters fortuitously or affect for their most common reading the most difficult Books and Chapters The wisdom of our Church hath provided that the Old Testament may be read out every Year once f Tale aliquid audio esse nunc in Ecclesiâ Anglicanâ in quâ Psalterium singulis mensibus al solvitur totum utrumque Testamentum unico anno continuatâ lectione percurritur Vtinam reliquae Ecclesiae reformatae c. Spalaâ—ensis l. 7. c. 12. All the Psalms once every Month and the New Testament thrice every Year g V. The Order how the Holy Scripture is appointed to be read Yet with this Moderation some difficult and very mysterious places are excepted Yet so that the Church declares Though the rehearsal of the Genealogies and Pedigrees of the Fathers be not so much to the edification of the plain ignorant people Yet there is nothing so impertinently uttered in all the whole Book of the Bible but may serve to spiritual purpose in some respect to all such as will bestow their labours to search out the meaning h Homily of certain places of Scripture 2d Part. Thus manifest is it that our Church doth really intend edification in her Institutions and can the wit of man i B. Jer. Taylor Pref. to his Collection of Offices conceive a better temper and expedient than this of the Church of England that such Scriptures only and principally should be laid before them in daily Offices which contain in them all the mysteries of our Redemption and all the Rules of good Life That the people of the Church may not complain that the Fountains of our Salvation are stopt from them nor the Rulers of the Church that the mysteriousness of Scripture is abused And further to prevent the inconvenience of the vulgars use of Scripture there was a wholsome Injunction of Queen Elizabeth k 1559 §. 37. fit here to be mentioned That no man should talk or reason of Holy Scripture rashly or contentiously nor maintain any false doctrine or errour but shall commune on the same when occasion is given reverently humbly and in the fear of God for his comfort and better understanding For as it is in the Homily against contention Too many there be which upon Ale-benches and other places delight to set forth certain Questions not so much pertaining to edification as to Vain-glory whence they fall to chiding and contention With reference to which Injunction it was that some Bishops in their Articles of enquiry had this for a Question Whether any were known in their Diocese who profaned the Holy Scripture in Table-talk which was captiously misunderstood by many in their intemperate heats against the Bishops as if they thereby did forbid all sober Conference on any places of Holy Scripture whereas the Injunction of the Queen which ought still to have effect should reasonably interpret their enquiry which certainly was the ground thereof Besides many of those Bishops themselves when Masters of Colledges in the Universities observed and caused to be observed those Statutes which in most Colledges require reading of Scripture at Meals Ordering that Communication which is thereon to be such as in the Queens Injunction was before-mentioned § 7. Our Church according to great wisdom hath received such Books as Canonical of whose authority there was never any doubt in the Church l 39. Article 6. Scio tamen Vualdensem tenere quod declarandi approbandi Libros sacros sit in serie Patrum omnium fidelium ab Apostolis succedentium Fr. S. Clara. ad Artic. Confess Angl. 6. rejecting what truly are not of the Canon which the Church of Rome thrusts in of its own head and doth not leave out any which are as many have done in other times and places In relation to those Books whose Title is the Apocrypha the Moderation of our Church expresseth an excellent temper 1. In that in their Title as of uncertain Writings they are distinguisht from Canonical 2. All the Apocryphal Books are not recommended to be read in the Church 3. Nor on all days particularly not on the Lords Day as such 4. Those our Church doth use together with other Canonical Scripture as it plainly and publickly declares in her sixth Article of Religion and as St Hierom saith m S. Hier. Pres ad â—ild V. Eâ—â—phan c. 〈◊〉 for example of life and instruction of manners as Clemens Romanus to the Corinthians and other such Writings were read in the ancient Church n Sunt alii libri qui leguntur quidem sed nonscribuntur in Canone H. de S. Vic. Cap. 6. de scripturis c. but doth not apply them to establish any Doctrine as if they had such authority alone by themselves Our Church indeed doth prefer them before any other Ecclesiastical or private Writings because of the many excellent and sacred instructions in them for which good and religious use which may be made of them by all we do them the honour to bind them up with our Bibles though we make them not of equal authority thereby or of divine inspiration as we do not also either the English Meeter of the Psalms or the Epistle of the Translators of the Bible § 8. The Divine Authority of the Holy Scriptures our Church according to great wisdom doth rather take for granted than labour much to prove such an undoubted principle of Religion justly supposing there is no reason either to question that the Church hath surely received those Divine Oracles or surely delivered them and therefore our sixth Article speaks of them as of whose authority there was never any doubt in the Church Our Church justly thus supposing immediately therefore applies her self in an Exhortation to a diligent reading the Holy Scriptures Homily 1. and so long as those of her Communion are by any just means convinced of their authority our Church according to a great Moderation leaves it to the Providence of God by what particular arguments of the many which lie before us we may come to this satisfaction Not causing the satisfaction of any to depend upon one sort
of means to the neglect of another Because there are so many Arguments which may sufficiently satisfy any of their Authority because some are convinced by some others by others We are encouraged in our Church to receive the Holy Scriptures as the word of God both from inward and outward motives both of divine and moral consideration But for our greater certainty and safety in a matter of so great concern our Church doth not lay the weight of so great a cause on slight or uncertain Foundations as the infallibility of the Church much less demonstration from the evidence of oral tradition or the testimony only of the Divine Spirit held by some so absolutely necessary to convince every one of the Divine Authority of Scriptures that without such an inward testimony there can be no kind of certainty whatsoever The Moderation of our Church excellently governs her judgment herein neither refusing the just Authority of Gods true Church nor denying any necessary influence of the Holy Spirit of God according to which Moderation guiding our selves we shall have occasion elsewhere to justify the real certainty of our Faith ch 6. § 8. In convincing also those of the Authority of Holy Scripture who do deny the same the wisdom and temper of our Church prudently hath omitted a twofold medium as improper to confute obstinate Adversaries The one is of proving the Divine Authority of the Scriptures by Scriptures themselves which though it be a sufficient proof among them who have received them as divine yet to others it can never stop the objection from returning infinitely if the objector please to be dissatisfied The other method is alledging the Testimony of the Spirit for though the Church of God hath the Holy Spirit yet those that dispute this point may not have the Spirit neither can any ones saying so be a proper Argument to convince another Thirdly Our Church avoids the Circle of proving the Scripture by the Church and the Church by the Scriptures again because our Church doth first acknowledge the Holy Scriptures as superiour to it self o Article 6. 20. as one of the first principles of its Doctrine and against those who deny that principle of the Holy Scriptures veracity it doth dispute no otherwise than by reasons convincing the certainty of Tradition But as Archbishop Laud in his Preface against Fisher takes notice While one Faction cries up the Church above the Scripture and the other the Scripture to the neglect of the Church According to Christs Institution the Scripture where it is plain should guide the Church and the Church where there is doubt should expound the Scripture § 9. Whereas many run into very immoderate extravagancies concerning the interpretation of Holy Scripture our Church contains it self within very wise and just proportions in its judgment and practice concerning this matter 1. Concerning Holy Scripture it doth own what the Ancient Fathers p S. Chrys Hom. 3. in â— Thess S. Aug. in Ps 8. V. Second Part of the Homily of the knowledge of H. Scrip. have testified That what is absolutely necessary unto Salvation of all either for knowledge or practice is so fair and intelligible and plain to be understood of any that there needs no interpreter of the meaning of the sense to them who understand the words 2. For the understanding other places in Holy Scripture which are more obscure our Church doth suppose and acknowledge plentiful means allowed of God both to the Church and by and in the Church to all particular persons as much as is necessary that such places be understood For those which are mysterious and intricate are for the curious and wise to enquire into They are not the repositories of Salvation but instances of labour and occasions of humility and arguments of mutual forbearance and an endearment of reverence and adoration as the Archbishop of Spalato and our Bishop Taylor use to speak Such means for the interpretation of Scripture are the ordinary assistances of the Holy Spirit of God The instructions of the Church the use of our Reason especially in comparing one Scripture with another which excellent means of finding out the sense of Holy Writ our Church her self doth often use and recommends the same to those of her Communion according to the ancient practice of the Church Yet if we speak properly we do not call the Scripture the interpreter of it self nor properly a Judge of matter of Faith q S. Scripturam Judicem qui sentiunt rectè sentiunt sed siguratè â—oquuntur Gro. de Impâ—rio sum pot Though it be the Rule according to which the judgment which is of Doctrines is made and in Analogy with which Interpretations of Scripture also are to be govern'd But because of the danger of the vulgars being misled our Church doth send them frequently to their Pastors and Ministers for publick instruction and private advice and counsel and inferiour Ministers it refers to their Bishop r Exhortation to the Holy Communion Canon 53. The same method our Church directs for resolution of doubts which may arise referring to the Liturgy Preface concerning the Service of the Church Forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the parties that so doubt shall alway resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same And if the Bishop be in doubt he may send for the resolution thereof to the Archbishop 3. Our Church doth not attribute more or less authority to the means of interpreting Scripture or any part thereof than God hath given it for that purpose and here the Moderation of the Church might be illustrated from the manifold extravagancies others have run into in this matter on all sides 1. Some make the Holy Spirit of God the only immediate interpreter of Scripture unto all persons whatsoever that at any time understand any thing thereof Others run into another extreme of slighting the illumination and assistance of the Holy Spirit 2. Some assert the Church of Rome only to have an infallible and absolute Authority herein others deny both the Church Universal and all parts thereof all authority to teach those under her Discipline or interpret any Scripture to them 3. Some have maintained that the publick Magistrate is the only interpreter of Scripture others deny him any kind of authority over or about the Church 4. There are those who make humane reason the only interpreter of Scripture Others reject all use of reason in divine matters Among these and many more extravagancies of men The Moderation of our Church keeps on one hand from the Tyranny of those who make such Authorities the Rule of interpreting Scripture which
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
the great Wisdom and Moderation of the Church which in points doubtful and controverted hath propounded only that which no sober man can make matter of doubt or subject of controversy As in the 16th Article 't is said Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost Now certainly this is in it self a most sound certain infallible plain and perspicuous Doctrine and being so the want of liberty to interpret one term of it deadly sin cannot render it doubtful for interpret it which way you will either all sins are deadly or say all sins are not deadly it will be equally true that every deadly sin is not the sin against the Holy Ghost In the like manner whether we may fall from grace totally and finally which hath a great doubt Without any question After we have received the Holy Ghost we may depart from grace given of that there hath never been any question In the third Article of Christs descent into Hell b Compare the Articles of K. Edw. 6. 1552. and those of 1562. The Church purposely hath waved all the Controversies thereof and plainly propounded the Article c Hujus Articuli verum genuinum sensum neque Apostoli â—â—â—dideruâ—â— neque Ecclesia definivit Rem itaque credimus modum nescimus Archiep. Spalat l. 7. c. 12. §. 125. In the 17th Article there is not one word of the horrible decree of absolute reprobation rather in the close of the Article there is a wholsome caution against extreme curiosity Furthermore we must receive Gods promises as they are set forth to us in Holy Scriptures and in our doings That will of God is to be followed which is expresly declared to us in the word of God and in the Homilies our Church d 2d Part of the Homily of falling from God takes notice of some who Hearing the loving and large promises of Gods mercy and so not conceiving a right Faith thereof make those promises larger than ever God did c. So evident is it that the Church of England was intent on Peace and Edification of her Sons Wherefore the Articles of the Protestant Church in the Infancy thereof were drawn up in general terms foreseeing that posterity would grow up to fill the same meaning that these holy men did prudently discover that differences in judgment would unavoidably happen in the Church and were loth to unchurch any and drive them off from an Ecclesiastical Communion for petty differences which made them pen the Articles in comprehensive words to take in all who differing in branches meet in the root of the same Religion e Historia quinque articularis Part 2. Ch. 8. So that I think the modest survey of Naked Truth f p. 4. did not fly one jot too high when he saith It cannot be denied but the Articles of our Church were compiled with the highest discretion and Moderation that ever was used by un-inspired men so that it is a most unreasonable charge on the Church of England to say she has tyrannically imposed many unnecessary conditions on her Members in point of Faith and Doctrine so large a Scope is left in our Church for mutual charity and the enquiries of the studious Bishop Bramhall was far from one of those which some called Latitudinarians yet he saith g Fair Warning Ch. 1. If it were not for this Disciplinarian humour which will admit no Latitude h Sunt ergo res aliquae ita comparatae ut benignam sibi interpretationem suo quodam jure concedi postulent quae sc non sit interclusa verborum angustiis sed cum quodam ut Ciceronis verbo utar Laxamento liberior De Juram oblig prael 2. §. 8. in Religion but makes each nicety a fundamental and every private opinion an Article of Faith which prefers particular errours before general truths I doubt not but all reformed Churches would easily be reconciled Wherefore in such points which may be held diversly of divers men salvâ fidei compage I i Chilingworth Pref. §. 28. would not take any mans liberty from him and humbly beseech all men that they would not take mine from me k Non per difficiles quaestiones nos Deus ad beatam vitam vocat S. Hilar. l. 10. de Trin. Sunt quidem nonnullae quaestiones è curiosis inquietis hominibus excitatae etiam doctis piis viris negotium faciunt in his ea Moderatio adhibenda c. Spalat de officio pii viri And here I think the Judgment of l Jur. praedest p. 21. Bishop Andrews may fitly be repeated as most agreeable with the Moderation of our Church I truly ingenuously confess I have followed the counsel of St Austin These mysteries which I cannot unfold I admire them shut and therefore for these sixteen years since I was made Priest I neither publickly nor privately have disputed nor Preacht of them and now I had rather hear than speak of them And truly since it is a slippery place and hath on either side its Precipices and since these places of St Paul are always esteemed among those which are hard to be understood and many of the Clergy are neither fit to explain them nor many of the people can be idoneous hearers I would e'ne perswade silence enjoin'd on both sides and truly I judge it more expedient that our people be taught to seek their Salvation in the plain way of a holy and upright life than in the hidden paths of the divine Counsels into which too curious inspection use to cause giddiness in their Heads and mists before their Eyes § 5. In persuance of the same design of the Church for Peace and Moderation it is very proper here to mention the seasonable and wise Declarations and Injunctions of our Kings of England to Preachers and all others to keep them within the bounds of the same peaceful Moderation In the Injunctions of King Edw. VI. 1547. Of Sermons It is injoin'd That they shall purely and sincerely declare the word of God and in the same exhort their hearers to the works of Faith Mercy and Charity especially prescribed and commanded in Holy Scripture In Queen Elizabeth's Articles for Doctrine and Preachers They are admonished to use sobriety and discretion in teaching the people namely in matters of controversy and to consider the gravity of their office and to foresee with diligence the matters which they shall speak to utter them to the edification of the Audience King James Jan. 18. 1616. sent instructions to the Universities That young Students in Divinity should be excited to study such Books as were most agreeable to the Doctrine and Discipline of the Church of England and bestow their time in the Fathers and Councils and Schoolmen Histories and Controversies and not to insist too long on Compendiums and Abbreviations making them the ground of their study August 4. 1623. In his Letter to the Archbishop Whereas divers
young Students by reading of late Writers and ungrounded Divines do broach many times unprofitable seditious and dangerous Doctrines to the scandal of the Church He injoin'd That none under a Bishop or Dean do presume to preach in any popular Auditory the deep points of Predestination Election Reprobation or of the Vniversality Resistibility or Irresistibility of Gods Grace But rather confine themselves wholly to those two Heads of Faith and a good Life which are all the subject of the ancient Sermons and Homilies That no Preacher of any denomination whatsoever shall presume to fall into bitter invectives and undecent railings against the Persons of either Papists or Puritans but modestly and gravely when they are occasion'd by their Text free both the Doctrine and Discipline of the Church of England from the Aspersions of the Adversaries King Charles of Blessed Memory set forth with the Articles a Declaration 1630. wherein he required thus In these curious and unhappy differences which have for so many hundred years in different times and places exercised the Church of Christ We will that all further curious search be laid aside and these disputes shut up in Gods promises as they be generally set forth to us in Holy Scriptures and the general meaning of the Articles of the Church of England It is to be wisht that all the Directions concerning Preachers in the several Kings Reigns since the Reformation were Imprinted on the minds of all the Clergy and others especially His present Majesties Directions Dated October 14. 1662. Which among other great reasons inducing were set forth because of the extravagance of sundry young Divines who took upon them in their popular Sermons to handle the deep points of Gods Eternal Counsels and Decrees and other fruitless controversies serving rather to amuse than profit the hearers which is done for the most part and with greatest confidence by such persons as least understand them Therefore they are admonisht not to spend their time in the search of such abstruse and speculative notions However that they presume not positively and doctrinally to determine anything concerning the same And for the edifying the people in Faith and Godliness That they in their ordinary Sermons insist chiefly on Catechetical Doctrines wherein are contained all the necessary and undoubted verities of Religion declaring withal unto their Congregations what Influences such Doctrines ought to have into their Lives and Conversations and stirring them up effectually as well by their Examples as their Doctrines to the practice of such religious and moral duties as are the proper results of the said Doctrines as Self-denial Contempt of the World Humility Patience Meekness Temperance Justice Mercy Obedience and the like and to a detestation c. And because these licentious times have corrupted Religion in the very roots and foundations That where there is an Afternoons Exercise it be especially spent either in explaining some part of the Church Catechism or what may conduce to the Exposition of the Liturgy and Prayers of the Church as occasion shall be offered The only cause they grew into contempt among the people being this that they were not understood The subscription for University Preachers in the University of Cambridge keeps its Subscribers within the same bounds and by the way I may note the Moderation and Excellent temper of our Vniversities at this time Having known for many Years together in Cambridge there have seldom been disputed in our Schools those Controversies which in the Age before did so much divide both Foreign Churches and ours and also our Vniversities themselves of our other Vniversity I am assured the same from my most Reverend Diocesan the Lord Bishop of Lincoln Having mentioned our Vniversities I conceive a very proper proof of the Moderation of our Church of England may be taken from the general practice in our Universities those noble Seminaries of the Church where among the Theses which are disputed in the Divinity Schools commonly one is given to assert our Church against the Romanists the other to defend our Church against other Sectaries The care of very many of our Bishops hath been also the same as may appear from one of their Exemplars of Subscription I have set it down in the Margent m Ego Curatus cui licentia praedicandi verbum Dei concedenda est sacras literas purè sincerè tractabo easque prudenti simplicitate populo exponam nec in sermonibus meis de rebus jam constitutis suscitabo Controversias nec spargam contentiones neque innovationem ullam doctrinâ vel Ceremoniis suadebo V. 1. Vol. Episcopii praes Praevorstii de concionibus because of its excellent use In the Instructions of King James 1618. to the Divines He sent over to the Synod of Dort One was That they should advise the Ministers of those Churches that they do not deliver in the Pulpit to the people those things for ordinary Doctrines which are the highest points of Schools and not fit for vulgar capacity but are disputable on both sides and that they carry themselves with that advice moderation and discretion as became them c. After all these great Testimonies of Moderation in our Church it is proper to mention what we meet with in the Pacific Dr Hammonds Discourse of Gods Grace and Decrees § 24. This I suppose the reason both of our Churches Moderation in framing the Article of Predestination and of our late Kings Declaration in silencing the debate of the Question For if by these methods the Church could but have prevailed to have the Definitions of the several pretenders forgotten All men contenting themselves as our Article prescribes with the Promises of God as they are declared in Scripture the turmoil and heat and impertinence of disputes had been prevented which now goes for engagement in Gods cause And blessed be God the design of the Churches Moderation and of our Gracious King the Churches Moderatour and Governour hath thus far had excellent effect in the Church and our Universities that for a long time there hath been a great silence from that noise and learned squabble which sometimes formerly disturbed the Churches Peace so that now we may be more at leisure without prejudice and passion to review and admire the wise and excellent determinations of our Church § 6. To shew how well the Controversies of the late Age have been moderated by our Church might deserve a just Treatise by it self But our Church seems to observe the same advice which King James gave to the Divines going over to Dort 1618. In case of opposition between any over-much addicted to their own opinions their endeavours should be that certain Positions be moderately laid down which may tend to the mitigation of heat on both sides Our Church throughout hath done the same thing as might be instanced at large in the Controversies between us and the Romanists and between others also Indeed the Articles and especially the Homilies do copiously and
are innumerable arguments which convince us of the certainty of the Divine Testimony in the matters we have received yet such is the Moderation of our Church she doth not require every one in her Communion necessarily to know and receive all the reasons of certainty which are and may be given nor yet to rely on one to the neglect of another but leaves us to be satisfied according to the means and opportunities which we have abundantly offered unto us justly supposing there are so many reasons perswading the truth of what we believe that some are convinced by some others by others as the Providence of God disposeth things 3. Our Church no where makes infallible certainty of assent a necessary condition of Faith it being sufficient to make our Faith certain if our Rule be infallible and that applyed with moral evidence that is such an evidence as we can have of things and actions past as is sufficient to guide and govern our manners and behaviour Some of late have contended with very ill success that an infallible certainty of assent is necessarily wrought by demonstration and what they love to call scientific Evidence in every Believer which doctrine of J. S. is condemned by his Adversaries even of Rome p Animadv P. Talboti Arch. Dubl in Prop. 2. p. 54. as the pith of Manicheism because it lays this burden on the Church or an Oecumenical Council evidently to demonstrate its own infallibility If destroying the first foundation of the Roman infallibility were all we might dispense with that inconvenience as it renders their motives of credibility insufficient which before the doctrine of infallibility is received used to be the only way they had to recommend the Church of Rome to the approbation of Proselytes but to affirm that all certainty of Christian Faith is generally wrought by such demonstration in case that doctrine proves false the consequence is If Christian Faith have no other certainty Christianity it self is left uncertain in its very foundations Others there are who deliver that an infallible certainty of assent wrought only by the immediate extraordinary operation of the Spirit of God is necessarily in every true Believer Now though our Church doth as much as any can do own the necessity of Gods Grace and holy Spirit to prevent assist and follow us especially in what concerns divine matters yet our Church is not so bold with the Holy Spirit of God to affirm that such an inward testimony of the Divine Spirit working together in our Spirits an infallible assent is so necessary to assure us of the certainty of Faith and of the authority of Holy Scriptures and of the truth of other Doctrines in question as without which we could have no such belief as is required to Salvation Which precarious presumption tends to render useless all those sufficient evidences we have of Divine truth by the gracious means which God hath appointed ordinary in his Church and whereas the assertors of this extraordinary spirit exclude all other means of real certainty as insufficient such a Doctrine being false must needs tend also to overthrow all Christian Religion Such is the sad consequence of the Doctrines both of Dr I. O. and Mr I. S. in making though on differing grounds an infallible assent necessary to a true belief They agree together also in the injury they do Christian Religion by traducing our Faith as a probable fallible humane natural Faith which are the very words they q V. Dr I. O. Reason of Faith p. 72. Mr I. S. Faith Vindicated both unite in to expose our belief to contempt which is grounded on such evidences as God hath abundantly afforded us to assure us of the truth of his Divine Testimony Which evidences especially in matters of Faith necessary to Salvation since they are so plain and certain Our Church hath always held needless such an infallible guide as the Romanists would impose upon us And for the same reasons that we do not expect any new Revelations nor any ostentation of new miracles necessary to a true Church or true Faith they being superseded by the ordinary means of Faith which are sufficient for the same reasons we cannot presume to expect much less to make necessary to every true belief such extraordinary illapses of the Divine Spirit which makes those who only think they have it think themselves only infallible And thus we may discern how many are led to Popery by the way of Enthusiasm For it is usual for those into whose head Enthusiasm is flown to reel from one extream to another 4. To preserve us from these uncertainties among the very many reasons which we have from rational and moral evidence whereby the truth of the Divine Testimony is confirmed to us abundantly Our Church owns no one greater since the miraculous gifts than the testimony of Gods Church now and in all Ages since Christ and his Apostles time because of the sundry Evidences also which confirm to us the truth of the Churches testimony All which amount to more than high probability for as r â— Lomini Hiâ—l Consul haeres Blacklo P. 2. c. 4. §. 5. Lominus tells J. S. Probability on one side doth not exclude probability also on the opposite side but the reason of moral evidence and certainty doth exclude any probability on the contrary part and that so manifestly that only grievous ignorance and pertinacy can incline a man thereunto § 9. As the Moderation of our Church allows us to be reasonably satisfied of the certainty of our Faith much more are other doctrines so propounded to those of our Communion as not to render useless their own reasons and judgments Notwithstanding our Church doth sufficiently vindicate her own just power and the authority of what she testifies and determines Article 20. 34. c. and by her Canons requires a just submission All care being also taken by the Church to prevent error and dissentions and wresting the Scriptures Canon 34. 49. 139. Yet all is performed among us with a most excellent and golden mean And in that nothing in our Church is determin'd contrary to truth nor the judgment of the Catholick Church nor right reason the Church of England can the better allow her Sons their right to search examine and discern what they must approve Which Bishop Davenant and Bishop Bramhall and some others understand by their judgment of discretion though the word sounds not so pleasing to some Religious Ears because it seems by the use of the phrase in English to incline private persons to a power of refusing what the Church rightly determines which is not to be allowed For as the suffrage of our Church hath been constantly unanimous with that of the Apostle We can do nothing against the truth but for the truth much more ought private persons to be bounded thereby if the Apostles and the Church are The Moderation of the Church will appear the more remarkable if we
Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized Her sound and charitable judgment of such as die after Baptism § 3. In some necessary cautions referring to the administration of Baptism § 4. Referring also to the susceptors § 5. In what is required of them who administer that Sacrament In reference to the Holy Supper of our Lord § 1. The same is with us celebrated in both kinds § 2. The Doctrine of Transubstantiation is rejected by our Church not running to the other extreme of denying a real presence of Christ in the Sacrament § 3. The Moderation of our Church in complying with the necessity of the Age but not with the Church of Rome and others who require their people to communicate not so much as thrice a year § 4. Participation of the Holy Supper required after Confirmation but not after the rigid Examinations of some or the auricular Confessions of others Neither is it made a private banquet § 5. In our Church there is not to be a Communication of the Eucharist without Communicants The Moderation of the Church in other Rubricks referring to the Holy Communion § 1. OUR Church according to that Moderation in which she excels raiseth no needless strife or controversy about words or names a Saepe a. Eccl. Angl. professa est de verbo nullam litem se moturam modo pristina sides sit restituta Rex Jac. ad C. Perr particularly relating to the Holy Sacraments The name of Sacraments saith the Homily b Homily of Com. Pr. and Sacram. may in general acception be attributed to any thing whereby a holy thing is signified thus as Chilingworth c Chilingw Pref. §. 24. noteth we use the names of Priest and Altar and yet believe neither the corporal presence nor any proper propitiatory Sacrifice Yea so exceeding moderate and prudent was the Church that in the 7. Canon 1640. it abundantly cautions lest those words be used otherwise than in a metaphorical and improper attribution d In Liturgiâ Anglicanâ habemus quidem Sacrificii nomen offerendi verbum etiam hostiae mentionem sed nihil magis adversatur Missatico sacrificio quà m tota haec oratio Rivet Gro. discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. Notwithstanding all these just and careful explications why should our Church for the use of those words be traduced as relishing of Popery any more than for favouring the Sabbatarian Doctrine because in the 70. Canon in English the word Sabboth Day is used for the Lords day and dies dominicus it is in the Latin Canons in the Homily also of the time and place of Prayer 't is called Sabboth day that is the Sunday the Holy day of rest and in King Henr. 8. Act of abrogation of certain days it is said since the Sabboth day was ordained for mans rest and in Qu. Eliz. Injunctions the same word is as in the rest used in a general accommodation to the improper use of the vulgar which clauses mentioned are known to have been before this word among some others hath been set apart as one of the Shiboleths of a party Whereas rather the Moderation of the Church should be taken notice of which insists not so much on the nicety of the word as on the integrity of its sense § 2. Our Church receives none as proper Sacraments generally necessary to salvation but such as are so Which said expression contains a great deal of Moderation notwithstanding it hath been much cavill'd at by some of rigid principles for our Church doth no where assert the receiving so much as the true Sacraments to be always to every one particularly and absolutely necessary to Salvation Our Church saith Bishop Branthal e To M. Militier receives not the Septenary number of Sacraments being never so much as mentioned in any Scripture or Council or Creed or Father or ancient Author first devised by Peter Lombard 1439. First Decreed by Eugenius the 4th 1528. First confirmed in the Provincial Council of Senes 1547. and after in the Council of Trent The word Sacrament is taken largely and then washing the Disciples feet is called a Sacrament then the sprinkling of ashes on a Christians head is called a Sacrament then there are God knows how many Sacraments more than 7. Or else it is taken for a visible sign instituted by Christ to convey and confirm invisible grace to all such partakers thereof as do not set a bar against themselves according to the analogy between the sign or the thing signified and in this sense the proper and the certain Sacraments of the Christian Church common to all or in the words of the Church generally necessary to Salvation are but two Baptism and the Supper of the Lord more than these S. Ambrose writes not of in his Book de Sacramentis because he did not know them And here it may not be improper to add those memorable words of S. Austin f S. Aug. Ep. ad Januar 118. which were recited in the Articles of Religion 1552. published by King Edw. 6. and are cited also in our Homily of Sacraments Our Lord Jesus Christ hath knit together a Company of new people that is Christians with Sacraments most few in number most easy to be kept most excellent in signification as are Baptism and the Lords Supper beside which two Sacraments of the New Testament our Church appointeth no other way of solemn engagement to Christianity § 3. The Holy Sacraments among us are administred in such order prescribed as is suitable to the end of their appointment Our Church most strictly holding to what is of Divine Institution and adding nothing which is humane to the Sacraments themselves nevertheless the Prayers and Blessings and Exhortations and what is enjoin'd promote the true design of the administration In which the Moderation of our Church holds a just mean between those who deny the Church any use of its Christian Liberty and between the intolerable excesses of the Church of Rome yet so very moderate is our Church in this particular that the Lutheran Churches cannot compare themselves with her for Moderation for they retain Exorcism and other Ceremonies in use with their Sacraments beside their peculiar doctrines and usages referring to the Holy Supper § 4. Our Church doth not make the efficacy of the Sacraments to depend upon the bare administration whether the mind be well prepared or no I dare not say that most Romanists generally mean so by the Opus Operatum in the Council of Trent g Concil
all other matters referring to that Sacrament and all the other five Sacraments also in every thing referring to Faith and Doctrine and Rites agree in heart and confession of mouth with all things received in the Roman Church and all the decrees of that Council made or to be made exhibiting all duty to the Pope as the universal Bishop of the Church c. Such gainful and advantageous bargains will they be sure to make for themselves and the keeping up their usurpations before they will allow any concession or mitigate any extreme rigour in their most unwarrantable practises or they will not fail to annex such conditions as shall render their concessions ineffectual § 2. The Doctrine of Transubstantiation which the Church of Rome receives as an Article of Faith absolutely and simply necessary to Salvation and propounds it to be received by all under a terrible Anathema y Conc. Trid. Sess 13. Can. 2. is by our Church plainly denied as contrary both to Holy Scriptures and all testimonies of venerable antiquity and as a doctrine liable to grievous consequences z V. Hist. Transubst à Jo. Dunelmensi which judgment of our Church may appear to them that peruse our Articles 28 29. Order of Communion Rubricks Homilies several Statutes of the Land particularly the late Statute wherein is provided that all that are in office do declare that they do believe that there is not any Transubstantiation in the Sacrament of the Lords Supper or in the Elements of Bread and Wine at or after the Consecration thereof by any person whatsoever yet such is the accurate Moderation of the Church of England in avoiding one error it runs not into other extremes for in the Office of the Holy Communion in the Church Catechism in the Apology for the Church of England is asserted the real presence a Archbishop Vsher's Serm. 18 Febr. 1620. of Christ in the Sacrament according to Scripture and the judgment b Patres dehortantur à quaestione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc piâ Moderatione si Rex Eccl. Angl. utuntur quae invidia R. Jac. ad C. Per. of the Church of God but the particular mode and manner thereof any otherwise than that it is spiritual mystical and sacramental the Church of England according to the same Rule and practice of the Catholick Church doth not too curiously pry into or search See Ch. 5. § 6. § 3. As the Church of England doth earnestly and passionately invite and expostulates with those of her Communion to frequent the Holy Sacrament as in the exhortations before the Holy Communion in the Conclusion of the Homily of the place and time of Prayer and in Q. Eliz. Articles for Doctrine and Preaching all Ministers are required to excite the people to often and devout receiving the Holy Communion c V. Librum quorundam Canonum 1571. Jam vero singulis mensibus coenam celebrari maximè nobis placeret Calvin Ep. p. 452. and in Colleges and Collegiate Churches the Holy Communion is required to be administred every Sunday unless there be reasonable cause to the contrary d V. Rubr. 4. after H. C. Canon 23. V. Rubr. 8. after H. C. Canon 21. 1003. Rubr. 8. after H. C. and on the first or second Sunday of every month So also the Church of England doth lay its general Command according to great Moderation in requiring every one thrice at least every year to Communicate e Qui in nataii D. Paschate Pentecosle non Communicant Catholici non credantur Conc. Agath Can. 18. well tempering her Injunction in accommodation to the necessity of the Age between the earnest practice of devotion which was in the Primitive Church f Quando Domini nostri adhuc calebat cruor fervebat recens in credentibus fides S. Hieron ad Demetr Ep. 8. when they commonly Communicated at least every Lords Day and Festival and between the remissness of the Church of Rome g Dolemus tantam Christianorum incuriam ut semel tantùm in anno sumant c. Concil Rhem. 1583. which expresly requires all of her Communion to celebrate but once every Year h In Pentecoste rarior est Communio ideo fortasse Concilium Tridentinum hoc tempore nuptias solennes fieri permisit C. Bellarm. de Matrim Sacram. l. 1. c. 31. and the followers of the Directory who for many years together lamentably neglected the administration and participation of the Eucharist i V. Coena q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. S. Eccl. Angl. Vindic. c. 3. as beside our own memory Mr Prin often testifies and the History of the Times soon after the Reformation tell us of some who from adoring the Elements fell to contemn them wherefore there issued out a Proclamation k Fuller's Eccl. His P. 387. concerning the irreverent talking of the Sacrament § 4. As our Church offers the Holy Eucharist only to those who have given due testimony of their knowledge and Christian belief in having been confirmed by the Bishop l V. Rubr. after Confirm Injunctions of King Edw. 6. Canon 29. So it requires that none be admitted Godfathers or Godmothers at Christening or Confirmation but such as have received the Holy Communion Yet because S. Paul remits every particular Christian to a Self-examination without any order either to Minister or Lay-Elder to exclude any from the Holy Communion upon their Examination therefore the Moderation of our Church is such it doth not depress adult Christians below the order of persons first to be Catechiz'd requiring them to such rigid Examinations as have been sometime used like the auricular Confessions of the Romanists among which Examiners of the adult Professors the being of a party hath been too often the note of preparation for their Church Communion Neither doth our most moderate Church judge any uncapable of the Sacraments whom she judgeth not unworthy of her Communion m Homily of the Sacrament We must take heed saith the Homily lest of the Memory it be made a Sacrifice lest of a Communion it be made a private eating Wherefore as the redemption of our Lord is offered to all that do not wilfully reject so great grace so is the Holy Communion in our Church to all that are not unfit to receive it And such as are the Church is not wanting to admonish and forewarn n V. Exhorta and Admon before the H. C. and takes all due care to provide against their intrusion as the general corruption of mankind now doth admit according to the Rubrick and Canon o Canon 26. concerning Notorious Offenders On which Bishop Andrews his note was Our Law will not suffer the Minister to judge any man a notorious offender but him who is so convinced by some legal sentence § 5. Our Church of England doth not admit any private Masses p Conc. Trid. Sess 22. Can. 8. 39 Artic. 31. Hom. of Sacr. which in
the Bishop remits the guilt of Sins the Prince compels the Bishop exhorts he governs by Necessity but we by Counsel So it is in the Injunction of King Edward the 6th 1547. unto those who have the Cure of Souls They ever gently and charitably Exhorting and in his Majesties Name strictly charging and Commanding c. So in the 3 d. Canon 1640. the sacred Synod earnestly intreats and exhorts the Reverend Judges c. § 2. As our Church doth lawfully assert her own Spiritual Power entire and inherent in the Church so she hath always exercised her power in all Subordination to the Right of Princes * V. Institution of a Christian Man p. 49. V. Homily of Obedience And constantly acknowledging that whatsoever Power beside Spiritual the Church or its Church-Men have she receives the same entirely from the favour of our Kings wherefore our Bishops have exercised no Jurisdiction in foro Externo within this Realm but such as hath been granted unto them by the Successive Kings of England Neither have challenged †Non enim dominandi cupidine imperant sed Officio consulendi nec principandi superbiâ sed providendi misericerdia S. Aug. de Civ D. c. 14. any such Jurisdiction belonging to them by any inherent right or title in their Persons or Callings but only by emanation and derivation from the Royal Authority Now the regular exercise of a derived Power is so far from destroying or any way diminishing that Original Power from whence it is derived as that it rather confirmeth and establisheth the same ¶ Bishop Sanderson of Episc not prejudic to Regal Power Wherefore the Institution of a Christian Man calls The Power of Orders a Moderate Power subject determined and restrained § 3. As the Interests of the Kingdom and Church are excellently accommodated in our Constitution of Civil and Ecclesiastical Laws under one Supreme Governour so the Moderation of the Church hath tempered her self very justly between those pretences on one hand who have insisted on their Pleas of Spiritual Right to the real diminution of Soveraign Power And those on the other hand who resolve the exercise of all the inward Power of the Church into the sole will and arbitrary power of the Civil Magistrates according to Erastus and the Leviathan-Author who thus delivers himself The Monarch hath authority not only to Preach Pag. 297. which perhaps no Man will deny but also to Baptize and Administer the Sacraments of the Lord's Supper and to consecrate both Temples and Pastours to God's Service Wherefore our 37 Article declares We give not our Princes V. Canon 1. 2 36. V. Q Eliz. Admonition the Ministring either of God's Word or of the Sacraments which thing the Injunctions set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given always to all godly Princes in Holy Scriptures by God himself that is that they rule all Estates and Degrees committed to their charge by God whether they be Ecclesiastical or Temporal Which Article of our Church is agreeable also to the judgment of some Bishops concerning the King's Supremacy in the Raign of King Henry the 8th Other places of Scripture declare the highness and excellency of Christian Princes Authority and Power The which of a truth is most high for he hath Power and Charge generally over all as well Bishops as Priests as other The Bishops and Priests have charge over Souls within their own Cures power to minister Sacraments and to teach the Word of God To the which Word of God Christian Princes knowledg themselves subject and in case the Bishops be negligent it is the Christian Princes office to see them do their duty Which sheweth Ex MSS. Dr. Stilling-fleet V. Collect. of Rec. Hist of Reform l. 3. p. 177. that Objection against the Oath of Supremacy is groundless which supposeth that the King is therein made not more a Political than a Spiritual Head of the Church * V. Camdens Eliz. p. 26. 39. Bishop Bramhal to M. Militier p. 37. V. Instit of Chri. Man p. 50. Which the Kings of England have constantly and openly disavowed to the whole World renouncing all claim to such Power and Authority Tho the regulating and ordering that Power in sundry Circumstances concerning the outward exercise thereof in foro externo the godly Kings of England have thought to belong to them as in the right of their Crown and have accordingly made Laws concerning the same even as they have done also concerning other Matters appertaining to the Religion and Worship of God § 4. Which being well considered we have great reason to observe and extol the excellent and pious Moderation of our Kings of England who never challenged to themselves the exercise of the pure Spiritual Power of the Church but left it entirely to the Bishops as the lawful Successors of the Apostles Which more fully appears from the Proclamation in the 13th Year of King Charles the First of blessed Memory according to the Certificate of the Right Reverend Judges under their Hands July 1. 1637. Wherein it was declared That Processes may issue out of the Ecclesiastical Courts in the name of the Bishops c. The Censures also of the Church are confirmed by the Law of the Kingdom * 1 R. Ellz. c. 2. And the behaviour of the Church to the King sheweth the same Exemplary Moderation For the Ecclesiastical Censures are with all due subordination to the Supreme Power secular used Because all external jurisdiction coercive is by Law declared and by the Clergy acknowledged to be wholly and entirely derived from the King as the sole fountain of all Authority of external jurisdiction whether Spiritual or Temporal within this Realm In other Matters tho the substance of the Power it self be immediately from God and not from the King as those of Preaching Ordaining Absolving c. Yet are they so subject to be inhibited limited or otherwise regulated in the outward exercises of that Power by the Laws and Customs of the Land as that the whole execution thereof still depends on the Regal Authority * Bishop Sanderson l. praedict p. 32 33. Altho then the Church knoweth it self to be a Society in its own nature distinct unto which the 19 Article most properly refers yet as very often now it is the unspeakable happiness of the Church to be entertain'd within the Protection of Supreme Powers secular so however the Church of England very justly declares for the Right of Kings to be preserved Inviolable as well as the just Power of the Church and the real Interest of the People Yea all these Interests with that of Religion in the first place our Church with great Moderation and Wisdom preserves entire and distinct All which among the Romanists and other Modellers are miserably confounded or destroyed § 5. Other Sects among us do some way or other deny the King's Supremacy
faithfully provided what-ever is necessary or expedient for those who are or ought to be within Her Communion As becomes a good Steward of the Family of Christ there is in her House the Church of the Living God whatsoever is requisite to promote the true Worship of God the Communion of Saints the Kingdom of Christ the Emendation and Edification of all in brotherly Love and Faith and Godliness as appears from the excellent Monuments of the Churches Piety Her Articles Liturgy Canons and whatsoever else belongs to Her Constitution The Church Doors are open we have the Holy Scriptures in our Mother-Tongue frequently read and expounded in Preaching and Chatechism We have the excellent Prayers generally accommodated to all public Occasions and the Holy Sacraments ritely administred and all Spiritual Means necessary to prevent Heresy and Schism Over and above we have Our Prince the professed Defender of our Faith and the assistance of the Ministry of God for all particular occasions public and private which humane fore-sight generally can procure of these things we have a large Confession in the Morning Exercise against * Serm. 9. p. 209. Popery Our dissenting Friends should therefore consider that the Case is quite different from the condition of the Church when it was forced to assemble together in †Homily of Idol 3 part low and poor Conventicles simple Oratories and Caves under-ground called Cryptae for fear of persecution Since these things are so A wild humour possesseth too many who run into dangerous and forbidden Conventicles scandalously insinuating that our Church and Kingdom rather persecute than encourage Christianity But because nothing in this World is so perfect but may have its exceptions framed against it especially when fair Constructions are not allowed therefore for the sake of Peace and in hope by the Church's Condescention and endeavour to remove even all suspicion of what is blame-worthy there have from time to time bin many Concessions made for the utmost satisfaction of all in what hath been thought expedient Our Church being of the mind of Father Nazianzen * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in his Oration of Peace said Come let us give way that so we may over-come let us grant a little that so we may gain a great deal even Peace Not only in Queen Elizabeth's time some things were changed then being taken into advice many Learned and Moderate Divines * Camdens Hist of Q. Eliz. but even since our Reformation there have bin Concessions made in accommodation to Dissenters Our Church still holding the mean between too much moroseness and too much easiness in admitting Variations †Pref. to the Lit. There are two sorts of Popularity said Calvin to Farellus one when with Ambition and Lust to ingratiate our selves we hawk after the popular Air the other when by Moderation and Equity we endeavour to engage the affection of Men only to render them more docible This latter practice belongs to Our Church which hath wisely accommodated Her self to all to gain * Submittendo nos ad mensuram discentis manum dando gradum nostrum minuendo Quintil. some Our Church being of the temper of those whom Tully calls Courteous and Sweet who gently shew those that err the way which is the true Christian disposition different from what Juvenal * Non monstrare vias eadem nisi Sacra colenti described in the Jews Yea one of the great perfections of the Christian Practice which is an Universal Charity to all even Enemies may be much promoted by our Church's Prayers where we pray for all Men and for Enemies and for Persecutors and Slanderers Yea such is the Charity of Our Church that in it every one is presumed good and orderly and willing to be of Her Communion until it appear lawfully to the contrary § 2. Whereas of the Extreams of the Separation on either hand from Our Church 't is too well known how generally they give out themselves as the only Children of God's Church the only Beloved of God and scarce admit any else to have any portion with their Saints Nevertheless for such matters as they contend Our Church is not busy to send Men presently to Hell * Quod eo consilio invectum ut terrore mortis credulos in obsequium trahant D. An. Sall. Votum pro Pace with an Anathema in their Ear crying out against them Go ye Cursed Yea very moderate she is in her Judgment of the final condition of any without good and sufficient grounds because of the unsearchableness of the Divine Providence in his Government of the World and of particular Men Yet the Moderation of our Church is not of such a Latitude to hold That every Man may be saved by the Law or Sect which he professeth so that he be diligent to frame his life according to the Law and Light of Nature for Holy Scripture doth set out unto us only the Name of Jesus Christ whereby Men must be saved* 39. Articl 18. Wherefore in giving account of the remission of such Punishments as are declared by the Divine Laws Our Church doth not think fit any should be wiser than those Laws themselves and the Divine Revelation The Church of England said Arch-Bishop Laud is not such a shrew to her Children as to deny her Blessing or denounce an Anathema against them if some peaceably dissent in some particulars remoter from the foundation †Dissentio de minimis de opinionibus non repugnat paci imperfectae quae est in viâ D. Tho. 22. q. 29. a. 3. § 3. Neither is our Church so severe as to judg of all * Maximè cum sciat eos facâ—re quae nesciunt nostros autem negligere quae credunt Salvian de gub Dei Erroneous Persons according to all the Consequences of their Doctrines Which we presume in many Cases are beyond the comprehension and knowledg of the Party so erring Much less is our Church at any time busy to exulcerate the minds of any by attributing to them such Consequences as their Assertions will not bear § 4. In refuting the Objections of an adverse Party Our Church gives an excellent Example to her Sons to abstain from odious Names Most wholsome to this purpose was the Injunction of Queen Elizabeth That the Knot of all Christian Inj. §. 50. 1559. Society which is Charity be not loosed the Queen's Majesty straightly commandeth all her Subjects to forbear all vain Contentions and Disputations in Matters of Religion and not to use in despite or rebuke of any Persons these convitious words Papist or Heretic Schismatic or Sacramentary So King James said He would not have Pulpits made Pasquils * Confer at Hamp Court and in his †Aug. 4. 1623. Letter to the Arch-Bishop requires That no Preacher of any denomination whatsoever presume to fall into indecent railings against the Persons of Papists or Puritans So in our Subscription
different Judgments and Interests of the divided World are now a Reconciliation is thought impossible and generally impracticable but because the very speculation of Peace is delightful we make in the Idea this Supposition § 8. Admit which is a case possible some few Families of well-bred and better disposed Persons but of as different Persuasions in the Extreams as any are among us were to settle together in some remote Island and had a singular inclination to compass a Communion with each other in what they might in Spiritual Matters The means to bring this about one would think must be the same which all wise Persons would take to convince another of a different Persuasion namely by moving upon such Principles as both agree in which being improv'd to the utmost they are capable of must be between them the common foundation of a possibility of agreement Suppose then upon this score a Romanist and an extream Dissenter should yet agree in the most Fundamental Articles of Faith contained in the received Creeds and in acknowledging the Holy Scriptures in their Original or admitting the Vulgar Version or the like and if they admit the four first General Councils so much the better Upon this Stock an accommodation must be negotiated amongst them 1. Neither pretending to be Dictators one to the other for that will spoil all but to acquiesce as these Principles and their best Reasons shall govern them to a fair entercourse in common For Union in Practice 2. No unjust condition of Communion must be enjoyned on either hand Nor any thing but what is very necessary and clear as well as they can agreed on according to those first Rules 3. Both must sincerely bear with one another in what they appear to differ and to forbear all occasions of giving mutual distast that may be 4. Sufficient security must be mutually given against such Principles the professing and pursuing of which necessarily destroys all Civil and Spiritual Communion As for Instance That Faith is not to be kept with those whom one part calls Hereticks Or that right of Dominion one over the other is founded in Saint-ship c. 5. For accommodation in Peace-sake if these and the like Principles and Doctrines be publickly and sufficiently renounced then they must mutually take care that the evil Consequence of either shall not be imputed to those particular Persons who do detest them and acknowledg them most impious This being the proper Foundation for Communion together in Doctrine Sacraments and Discipline the consequent business is to convince such as will admit of the Debate That those Doctrines and Practices which are received above and beside what are mutually agreed in do really contradict the clear Contents of the Scripture or the Judgment of the Universal Church and are not of safe influence on the Christian Religion It may do well to be shewn by Instances of Fact and the light of concurrent Tradition when the particular Innovations entred in by what occasions and degrees and the evil Consequences of them all Which will more effectually be performed if it can be demonstrated That most of this is acknowledged by the many of the sincere amongst themselves at quiet Intervals And if they can distinguish between what might be of Original good intent or had at least a plausible pretence and what is of manifest corruption So much of all this as was proper and belonging to the Church of England to perform that She may acquit her self from the Imputations of those who deny her Communion let the whole Church of God judg how carefully and how peaceably She hath done her part But those of the Church of Rome who have appeared desirous of Reconciliation have done it either for civility of Conversation or out of Design or without leave of their Superiors For admit Protestants could open a Door to the Peace of Christendom the Romanists * Num verò spem aliquam ostendunt Pontificii Moderationis leâ—ationis emendationis nihil profecto minùs quin execrandum Anathema dicunt c. Chemn ex Cone Trid. Sess 7. Can. 13. set a Bolt on their side by their Doctrine of Infallibility however they place it whereby they seem to think it unlawful to correct themselves of such Errors as most grievously divide the Church Therefore as the case stands the Learned Thorndike †Forbearance of Penalties Ch. 8. p. 38. professeth himself freely to be without any manner of hope that ever the See of Rome will abate any thing of their Rigour tho the Reformation should content themselves with these terms for I find by the proceeding of former Times that it is their Maxim To stand to that which they have once done And to mark those Popes to posterity that have abated any thing from the rigour of their Predecessors For being arrived at this greatness by this rigour and obstinacy in all pretences right or wrong they will always think themselves obliged in reason of State not to yeeld so much as the Cup in the Eucharist Not considering all this while that this rigour is the cause of Division The Remedy therefore must begin from those Parties which have given cause of the breach if they shall remit of their undue height and rigour and be content with those moderate bounds which God hath set them both for Doctrine and Government and yield themselves but capable of Error there may be a possibility of Vnion and Peace but while they persist to challeng an Infallibility of Judgment and uncontroulableness of Practice they do wilfully block up the way to all Reconciliation and Concord and stand guilty of all that grievous Schism under which the Church of God thus long and miserably suffers * Bp. Halls Remains p. 410. †Casaubon of Reformation p. 147. But This is the grand Mystery of Jesuitism and Politic Popery at this day to look upon all moderate Counsels as pernicious and destructive § 9. The design of Peace is generally applauded by all and indeed it is so excellent an undertaking it seems a great pity that any endeavours for it should at any time be blasted with suspicion misconstruction and ill success And whereas some have Objected against us that we are ready to chuse Pacisication with the Romish rather than with the Protestant Dissenter We Answer 1. in general with respect to both That true Christianity requires us to be Enemies to no one If any will be to us and to Truth the blame must lie at their Door who give the just cause If any require plainly sinful conditions indispensable to hold Communion with them in such a case the Command holds good Come out from among them and be ye separate The reason why in Disputation Reconciliation with the Romanists hath upon such terms mentioned bin spoken of is because They are they who have laid the Obstruction to all Union by their enormous Corruptions and it lies upon them to remove the Obstruction and no
voluerit ut Scripturis primae deinde primorum soeculorum Episcopis Martâ—ribus Scriptoribus Ecclesiastiâ—is secundae deferrentur Dissert cont Blondel c. 14. § 13. Basis establish the Doctrine of the three Creeds †V. Hist of Reform l. 3. p. 218. Twisden Hist Vind. c. 9. and that the Romish Doctrine of Purgatory Pardons worshipping and adoration of Relics Invocation of Saints c. is not warranted by Scripture Artic. 22. and then proceed to settle such other things as are of positive right with so just a Moderation as is hardly elsewhere to be found changing nothing for the general but where the practice of their own Ancestors did justify their doings without at all extending themselves to any thing where they had not Antiquity their Warrant * Quod si me conjectura non fallit totius reformationis pars integerrima est in Angliâ ubi cum studio veritatis viget studium antiquitatis If Casaub Ep ad Salmas Anglicanam intelligo omnium reformatorum reformatissimam Forbes Consid Modâ—st Pref. Can we chuse saith Bishop Hall but observe the blessing of Monarchical Reformation amongst us beyond that popular and tumultuous reformation amongst our Neighbours Our's a Counsel their 's an Vproar Our's beginning from the Head their 's from the Feet Ours proceeding in due Order theirs with Confusion Ours countenancing and encouraging the converted Governors of the Church theirs extremely over-awed with averse Power or totally over-born with foul Sacrilege in a word Ours yeelding what the true and happy condition of a Church required their 's hand-over-head taking what they could get for the present †Of Episcopacy §. 5. p. 21. § 2. The manner of our Reformation was such as might reasonably both justify our Church and leave the Church of Rome most inexcusable in the judgment of the whole Catholic Church of Christ our Church condemning those she left no more than needs must And as Dr. More saith courting the Adverse Party to all lawful accommodations if by any means she may gain some Attempering her self to the occasion of the time * Homily for Rogation W. 3. part as our Church's Phrase is in her Homily †V. Cromwell's Letter to the Bishop of Landaff directing him how to proceed in the Reformation Collect. of Records Hist of Ref. l. 3. p. 183. From whence was manifest our Church's freedom from Prejudice and Passion and the humour of Innovation or the Spirit of Contradiction our Church not dividing but upon necessity and then using all lawful and good means to procure such an agreement only as might consist with the good Consciences of her People Wherefore that the Breach might seem no greater than indeed it is and that all probable pretences of Offence as they call it might be taken away was omitted that Suffrage in the Litany From the tyranny of the Bishop of Rome and all his detestible Enormities good Lord deliver us Which Moderations in our Church and in other Reformed Churches the like * V. D. Durell's view of Ref. Ch. p. 180. have left the Romanists the more inexcusable in their dissent especially since as Camden and others relate in the beginning of Queen Elizabeth for about ten years for at least eighteen years saith the Lord Cook few of the Popish Recusants absented themselves from our Churches till Pope Pius the 5th by his Interdictory Bull would have all Communion with us renounced For as long as Schismaticks are not hardned into obstinacy there is a prudential Latitude allowed by the Church delaying her Censures as long as possibly she can without wronging her Government as was de facto practised in England till the tenth year of Queen Elizabeth †Schism guarded p. 396. And admit that P. Paul 4. in his private Letters to Q. Elizabeth did offer to confirm our Liturgy if she would acknowledg his Primacy and the Reformation derived from him and that the same Proposal was confirmed by his Successor Pius 4. tho it had caused sundry ignorant and peevish complaints it ought to be no imputation to us since our Reformation blessed be God is so good and justifiable Insomuch that the Presbyterian Brethren acknowledged * Grand Debate p. 3. Our first Reformers in great wisdom did at that time so compose the Liturgie as to win upon the Papists What was reformed and composed in such great wisdom then is the same still The Inference therefore which may be made is what Bishop Davenant resolved The Papists are bound to be present at the English Divine Service because nothing occurs therein that can be by themselves reproved And if Papists much more Protestants And we rather suppose it the great Glory and excellent Commendation of our Reformation that it is at once so compleat and also so moderate considering how difficult a thing it is especially in matter of Reforming to pare off the Excess and not to cut to the quick to stay at the right point and not over-do because of the lyableness in such cases in declining one extreame to fall into another †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil which usually is the fault of the unwise and the inconsiderate For as the Matters in Religion in which our utmost Zeal is required are unquestionably evident to every Christian Man's notice so the cases in which Moderation is to be exercised are almost infinite and often very intricate Wherefore the use of this Vertue is so universal that as the truest Fortitude is governed by Temperance so where there is most Moderation there is the truest Zeal and which is a better effect than usually is of suddain Calentures by Moderation the Mind is best prepared to find out and determine those Proportions and Measures which are to be observed for the right conduct of our selves and others in our moral and religious Concerns Such Operations suppose also a peculiar power and ability of the understanding and a most excellent prudence Wherefore the wise King said A Man of Vnderstanding is of an excellent Spirit Prov. 17. 27. where the Hebrew phrase is observed to signify also a cool Spirit or temper that being the most excellent disposition to Wisdom Thus in the Life of Pomponius Atticus it was said of him His Moderation gave him great security in troublesome Times procured him Friends kept him considerate and circumspect in all he did that he never over-shot himself with folly passion and precipitancy in Words and Action The like Vertue hath bin the great happiness of our Church of England especially conspicuous in her first Reformation and thus according to an excellent Moderation our Church doth express it self And for this ought we greatly to praise God for that such superstitious and idolatrous Manners as were utterly nought and defaced God's Glory are utterly abolished as they most justly deserved and yet those things that either God was honoured with or his People edified by are decently reteined and in our Church comely practised *
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