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
our Church doth rightly judg there is no Obligation Our 32 Article thus declares Bishops Priests and Deacons are not commanded by God's Law either to vow the state of single Life or to abstain from Marriage therefore it is lawful also for them as for all other Christian Men to marry at their own discretion as they shall judg the same to serve better to Godliness To the same purpose is the Injunction of Q. Elizah 1559. In all which our Church followeth the Judgment and Practice of the Apostles * Christus Apostolos non Virgines elegâ—t nisi unicum Joannem Spalatens l. 2. c. 10. who were most of them married Men as S. Ignatius †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ign. Ep. ad Philad and S. Chrysostom ¶ S. Chrys Hom. in Tit. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 5. Apost V. Zoran Balsam and other of the Ancients deliver And also the Apostolical a Canons and sundry General Councils of greatest Authority Very many of the Roman Communion also having largely confessed the same Tho the contrary was introduced by the worst of Popes Hildebrand * Hoc Insuave jugum nostris imponere Christus Noluâ—â— i st â—d onus quod adhuc quam plurima monstrae Fecit ab aâ—daei dicunt pietate repertum Mantuan l. 1. thereby to secure the worldly Interest of the Roman See as if for the good of the Church Man could be wiser than God Wherefore nothing hath been more lamentably notorious than the horrid impurities and tumults ¶ Quare ex nimis rigidà exactione c. gravissima scandala Cassand de Caelib S â—â—rd which the different imposition hath caused in sundry places particularly in this Realm in and soon after the times of Anselm Arch-Bishop of Canterbury And to make the Moderation of our Church the more confessed in this Matter It is manifest that what was anciently commendable in the Monastic * S. Augustini tempore Monasteria â—rant libera Collegia postea corruptà disciplinâ ubique addita sunt vota caeteraeque impiae Opiniones Conf. August Life may conveniently be practised by such a voluntary and useful celibacy as may be enjoyed in either of our famous Vniversities in this Kingdom § 2. The degrees of forbidden Marriages are determin'd by the Ecclesiastical Laws of England according to an Excellent * V. Articles of Q. Eliz. 1564 V. Libr. quoque Canonum Can. 99. 1603. Moderation As appears from the Table of Matthew Lord Arch-Bishop of Canterbury 1563. confirmed by sundry Statutes and Acts of Parliament and by the 99 Canon 1603. commanded to be set up in our Churches Wherein the forbidden degrees are interpreted according to such just Rules as are common to both Sexes equally 2. The same effect for making any degrees unlawful is attributed to Affinity as to Consanguinity because the Husband and Wife are one flesh Gen. 2. 24. Neither is any degree forbid by our Canon but what was forbid in the 18th and 20th Chapters of Leviticus by the Law of God either in express terms or which is all one by divers necessary Consequences from Likeness Parity or Majority of Reason The same was provided by that Clause of the Statute 32. Hen. 8. cap. 38. which is chiefly insisted on by way of Exception Viz. That no reservation or prohibition God's Law except shall trouble or impeach any Marriage without the Levitical Degrees Which plainly imports that all Marriages within the Levitical Degrees shall be troubled and * V. Table of Incestuous Marriages Printed 1677 8. impeached tho there were no exception against them by any other Law of God Even within these degrees of incestuous Marriages the Bishop of Rome takes upon him to dispense to the great enlargement of his Authority and †V. Reform Leg. Eccl. de gradibus in Matri prohib c. 3. c. 7. Revenue and to make way for his Dispensations he remits where God hath confin'd and binds up where God hath enlarged making such Spiritual Cognations ¶ V. Centum gravamina Germ. to the hinderance of Marriage as have no foundation in Holy Scripture or Reason as between the Susceptors in Baptism and Confirmation and the Persons they answer for Not to aggravate the severity of the Canon in the Council of * Conc. Trid. Sess Can. 7. Neque n. usque adeo debet integra persona crimine alieno prâ—mi Trent toward the Innocent Person after divorce in case of †Reform Log. Eccl. de Adulteriis Divortiis c. 5. Adultery § 3. The prohibited Times of Marriage are also with much liberty declared and the Dispensations also from the general Rule are with great Moderation allow'd There is also a particular Canon whereby a Moderation of those Licenses is provided and the Celebration of Matrimony is indulged without the three dayes publishing of * Can 62 63 101. 1603. Has cautionis leges non improbamus Altare Damasc p. 88 the Bannes § 4. Matrimony tho it be owned a Rite in which the Civil Societies of Men are naturally interested yet because it is for the supply of the Church as well as for enlarging the Civil Polities of Men the solemnity of Marriage is only to be performed by the Ministers of God's Church * Ipsum conjugium benedictione sacerdotali sanctificari oporteat S. Ambros Ep. 70. among us both for the more venerable Solemnity and for the blessing of the Church as hath been the constant practice of the Church and of * Sponsus sponsa cum benedicendi sunt a sacerdote offerantur in Ecclesiâ Conc. Carthag 4. c. 13. Christian Kingdoms and L'estrange in the Alliance of Divine Offices highly extols the admirable Piety and Wisdom of our Church in appointing the Wife to be received from the hand of the Priest The Minister saith the Rubric receiving the Woman at her Fathers or Friends hand shall cause c. which excellent mode he thinks proper to signify how a good Wife is from the Lord. In all Reformed Churches saith D. Durell * Sect. 2. §. 57. Matrimony is celebrated in the public Congregation and by the Minister § 3. In reference to Holy Orders our Church observes an excellent Moderation 1. Our Church always maintains a separate visible Order of Men as not only comly and convenient but necessary for the Function of the Ministry It is not lawful saith the 32 Article for any Man to take upon him the Office of public preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same c. 2. We must take notice of the excellent design of our Church which is in a high measure attained to have such Persons ordered and separated for that Office who are duly qualified for their Learning Piety and sound Doctrine The excellent design and extraordinary care of the Church appears in her wise and prudent Canons in that behalf and the strict enquities and
Orders in its own Constitution hath an excellent temper between an Ecclesiastical Monarchy which the Church of Rome asserts in making it self the Mother and Mistress of other Churches and its Bishop Supreme Monarch over all the Bishops and Churches and between such Democracy and Populacy as is held in the Independent and Presbyterian parity * Retiâ—emuâ— ex singulis regiminibus exquisitam temperaturam J. A. Comenius Moravus de ord Eccl. apud Bohemos In our Government by Bishops succeeding the Apostles which also was Aristocratical they having all a fulness of Order and Power among themselves ¶ Omnes Episcopi ejusdem meriti ejusdem sacerdotii S. Hier. ad Evagr. a succession of Pastours our Church doth not refuse because derived for a time in the same Chanel with the Roman Bishops After the same manner saith Bishop Jewel we are chosen invested confirmed admitted if they were deceived in any thing we succeeded in their Place not in their Error Of the real Moderation of our Episcopacy Mounsieur Amyrald may speak for us because of many he may more readily be heard The Bishops of the Amyraldi Irenic p. 196. Church of England because they neither acknowledg the Authority of the Roman Pontif nor do they assume to themselves any right or power over the Consciences of Men nor over the Truth of Christ and in all other things they most earnestly maintain the same Doctrine with us against the Errors of the Papists Cavendum ne Scyllae fugâ in Carybdi incidamus Neve rigor nimius Vatinianum in Episcopos odium eò imprudentes adigat ut veters Ecclesiae dicam scribanius Sam. Bochart Ep. 8. ad Episc Winton Anabaptists Socinians and others We think therefore in somethings they are to be born with if there be any thing in that Order which doth not altogether suit to our Humour § 4. As our Church doth not approve of the Roman Tonsures Rasures Vnctions in the imitation of the Jews so she hath cast out of its form of Ordination all those superstitious Rites used in the Church of Rome Neither hath any of her Consecrations * Instit of a Chri. Man 1537. any thing that is of it self Superstitious or Vngodly ¶ 39. Articles 36. Yet so moderate is our Church toward the Church of Rome That 1. It allows it to have not only the Essentials of a true Church but of Ordination also 2. Although it hath only the Ancient and Apostolical Rites of Imposition of Hands and Prayer and accepts of the form of Ordination used by our Lord as most suitable and best Nevertheless it doth not hold all those Ordinations void which have been made in some other form of Words 3. It imitates the Moderation of the whole Catholic Church in being against the Rebaptizing of any who have had the Essentials of Baptism And also against the Re-ordination of those who keep the Essentials of Ordination and of such Churches where Bishops cannot be had we use all Moderation of Judgment * Bishop Bramhal's Vindicat. p. 29 31. Yet where our Constitution requires Ordination by Bishops it is at liberty not to make use of their Ministry who peremptorily refuse the Ordination of our Bishops ¶ Non opus est Reâ—pub Eocive qui parere nescit M. Curius Valer. Max. l. 6. c. 3. Neque Ecclesia opus est iis qui spretis Episcopis suis c. V. Vindic. S. Eccl. Angl. c. 6. Or who would in a settled Church and Kingdom set up a Church Government in opposition to the Bishops who ordained them before § 5. Our Church doth endeavour to preserve to its Bishops Priests and Deacons all due Honour and regard sutable to their several Ministries and Orders Having the right of a Revenue which is for the most part a convenient provision for its Clergy above some others of the Reformation Yet not only below the Pompousness of the Roman Church but much inferiour in proportion to the Provision God made the Priests and Levites among the Jews As our Church observes an excellent Moderation in reference to things peculiarly devoted unto God equally abhorring Idols and Sacrilege And whatsoever is sanctified to the peculiar Service of God our Church Orders should be used in a sutable manner So in reference to Persons consecrated to the holy Service of God a worthy care is taken by the very constitution of our Government in Kingdom * 1 R. Eliz. c. 2. ¶ 8 R. Eliz. c. 1. and Church to secure their Office and Persons from such contempt as might render their Religious Performances more useless and unprofitable to the Church and might discourage the worthy industry of those who should devote themselves entirely to a Function so honourable in it self King Edward the 6th and Queen Elizabeth enjoyn'd that Whereas many indiscreet Q Eliz. Injunction §. 28. Persons do at this Day uncharitably contemn and abuse Priest and Ministers of the Church yet for as much as their Office and Function is appointed of God The King's Majesty willeth and chargeth all his loving Subjects that they use them charitably and reverently for their Office and Administration sake especially such as labour in setting forth God's holy Word And for the more remarkableness of the Moderation of our entire Constitution may be considered what Dr. Heylin makes out at large in his Treatise for undeceiving the People in point of Tithes 1657. Never was any Clergy maintained with less Charge to the Subject than the established Clergy of the Church of England No Man paying any thing of his own toward the Maintenance of his Parish-Minister but his Easter-Offering § 6. Because our Church asserts to its Ministry all just Effect See Art 33. It makes the power of the Keys not only Declarative and Doctrinal but Authoritative of which more in the next Section of this Chapter Yet our Churchmen do not boast as some of the Church of Rome do often of a Power Ascendant over the awful Presence of God and the glorified Body of Christ in Heaven as if they made him corporally and immediately present in the Eucharist upon their secret pronouncing of Hoc est enim Corpus meum * V. Missale Rom. Neither doth our Church of England ascribe to the power of Priests the bringing Spirits out of Purgatory in their Suffrages for the Dead Nor doth our Church hold any true Propitiatory Sacrifice for Dead or Living to be offered up in the Mass because that would derogate from the sufficiency of Christ's Priesthood Neither De Sacram ord can 1. doth it define its Priesthood by the action only of such a Sacrifice as doth the Council of Trent § 4. Our Church behaves it most moderately between the two extremes of those who slight all due Penance and of those who explain it differently from the true nature of it The Council of Trent declares it of necessity by Divine Right for every one of both Sexes once a Year
is a Court of Faculties constituted on purpose to grant in many Cases not repugnant to the Law of God * Camden Britan. p. 110. a Dispensation of some Canons And if the Ecclesiastical Senate among the Disciplinarians might for the greater good of the Church dispence with a Rigid Law why Altare Damasc p. 85. may not the same be done in a Christian Kingdom by such Authority as the King and the Laws have constituted And we count it a great Moderation in our Establishment that there is amongst us a right of Appeal allowed in case of unjust Censure And the Moderation of our Public Government hath been such that Permissions which have been sometime known upon occasion were never allowed to make void the Laws of the Kingdom or the Church It may be added that in the separation and division of Causes which is made between our Ecclesiastical and Civil Courts as excellent Proportions and Measures are observable so instead of all is that the Rules of Ecclesiastical Practice are with all reserve and subordination to the Laws of the Kingdom For our Church useth no other voluntary Jurisdiction than what is established or confirmed and limited by the Statute or Municipal Law For the execution of which and to correct the Excesses and Defects which shall be found among the Ministers or People and to promote Piety Righteousness and Sobriety of Life and Conversation there are among us frequent Visitations appointed and practised by the Bishops and Arch-Deacons CHAP. XIII Of the Moderation of the Church and Kingdom referring to the Administration of Public Laws towards Offenders § 1. The occasion of that Mistake which is concerning the unlawfulness of Coercion in cases which concern Religion § 2. It may be very well consistent with the Moderation of the Church besides her own Censures to approve and sometimes desire such Coercion § 3. The Vse thereof in many Cases relating to Religion the undeniable Right of the Christian Magistrate § 4. Some of the chief Objections hereunto Answered § 5. Sundry proper Instances of the great Gentleness and most indulgent Care of our Church toward all its Members § 6. The Moderation of the Church and Kingdom not without their requisite and just Bounds § 7. The Recourse which our Church desires may be made to the Secular Arm is not but upon urgent and good Occasion § 8. Our Government defended from unjust Clamours of Persecution of the Romanists on one side and the Separatists on the other § 9. The Kings of England since the Reformation and especially his present Majesty Glorious Examples of this Moderation The effect of this Moderation yet much desired and wanted § 1. AS the nature of Moderation hath been Explained Ch. 1. The most proper Instances thereof are such as shew the Gentleness and Mildness of the Church with reference to such Censures and Punishments as are used and approved by Her Which is most necessary to be observed because the most general but groundless Objection against the Moderation of our Church hath been upon this Occasion Which if we truly consider ariseth either from a mistake in Judgment that all Coercion in matter of Religion is unlawful or else from an Impression which on the Phancy and Affection of easie and soft Dispositions hath been made from the Complaints of several to whom whatever looks like Penalty is commonly irksome and very unpleasing especially if it happens that they are guilty of the same wherefore they seem in haste to fly unto Religion as their Sanctuary against Punishment as if God's Religion and His Church had different Altars among us therefore I doubt not but when the Prejudice against the former Mistake is taken off Religion and the Church will appear to have the same Interest and the Moderation of the Church may be fairly acknowledged § 2. For the distinct understanding what is right in this Case we may first Consider how far toward this Coercion the Church can move of it self 1. We cannot but acknowledg the Church as a Society established by our Lord Christ and which was necessary to the being of a Church had Rulers therein appointed with Authority and Power to effect the necessary Ends of Government Which could not be without a power of Discipline to Rebuke Article 33 and Censure and Exclude from such a Society those who will not observe its just Laws Which proceeding was suitable to the Apostolical Practice and Command with relation to Offenders and agreable to what was practised among the Jews in their Synagogues the common Reasons of which are perpetually the same Namely that such a Community and Fellowship as the Church is be maintained in Unity Peace and Purity since without these no such Society can subsist and that such Offenders may if possible be reduced and amended who are bound to submit to such Censures by virtue of their own first Consent which was the Condition of being admitted to partake of the Privileges of such a Communion But in that general Contempt which is cast on Sacred things through the grievous Corruption of the Age since many are insensible of their Duty and Relation to the Church as Members and also are apt to despise the Church and her Spiritual Discipline Therefore the Church in a Christian Kingdom being in other Circumstances than considered alone by it self receiving thereby Defence in the exercise of its Power so far that many times the Christian Magistrate is pleased to add to the Spiritual Censures of the Church if need be such outward and sensible Punishments as may touch the Bodies or Goods or Temporal Interests of such Delinquents In such a case the Church hath reason to accept of such Defence and to approve also and defend the same civil Animadversions on Offenders since they are very lawful and useful and worthy a Christian Magistrate § 3. He being appointed of God for the punishment of Evil-doers and to execute Wrath on them Since they on whom the Church rightly inflicts her Censures are Evil-doers therefore such also the more they undervalue the Censures of the Church the more justly are they the subjects of the Civil Magistrates Punishment And since Offences which affront the Majesty of Heaven are of the highest Nature the more Religious a Magistrate is the more care he will take to see such Punished And since Christian Magistrates owe that duty to God from whom alone they receive their Power and Soveraignty they are therefore especially to take care of Religion and Common Reason and Experience instructs us This cannot be done unless such Laws are guarded with Sanctions of Punishments that so They may be indeed a Terror to those who will break the Peace and Order of the Church Especially when the Peace of the Church hath so great an Influence on the Peace of the Public State or Kingdom Which when it is Christian the Religion of the Kingdom is the chief part of its Laws This is the use of no other Power than what
S. Ambros Offic. l. 2. c. 27. Wherefore those who in the execution of the Church-Discipline abuse the most excellent Temper of the Church in the Constitution of her Laws under the pretence of Ecclesiastical Authority verily they most of all deserve the Churches Rod and the dire point of her Anathema Let it be considered said Bishop Taylor †Ductor Dub. l. 3. p. 259. how great a reproach it is to Ecclesiastical Discipline if it be made to minister to Covetousness and to the need of Proctors and Advocates The more shame for the over-easie denouncers of that Censure that inflict it for every trivial commission without consideration whether or no repented of or that use this soveraign Recipe unadvisedly for any other end than reforming of the Prophane ¶ Doctor Hammond of the Keys c. 5. §. 18. Where this Discipline is duly exercised if it hath not that effect as it might and ought much may be imputed to the immoderate refractoriness of the Recusants among us who are so devoted to their Wills that they have rendred our Discipline more useless than it would be Yet sundry abuses referring hereunto our Canons have endeavoured to redress § 6. But there is a Moderation in Moderation it self ¶ Solertèr cavendum ne dum moderatius custoditur virtus humilitatis solvantur jura regiminis S. Greg. M. pastor cur par 2. c. 6. Wherefore it is one great Commendation of the Moderation of the Church of England and her Supreme Governours when the Case hath required their Moderation hath been necessarily and conveniently governed because of the danger thereof otherwise For God used Samuel as a Messenger against Eli for his excess of Indulgence to his Sons 1 Sam. 3. 13. And yet Samuel himself seems scarce free from the very same fault concerning his Sons 1 Sam. 8. 3 15. And this Indulgence occasioned the change of the Civil Government as the former was the loss of the Priesthood * Iram benignitas mitiget benignitatem zelus exacuat ita alterum condiatur ex altero ut nec immoderata ultio plasquam opertâ—t affligat nec iterum frangat rectitudinem Disciplinae remissio Greg. M. l. 4. Epist 55. Moderation is confessed an excellent Vertue and much to be desired but then it is in a subject capable of it wherein there are extremes and excesses to be moderated as certainly there is in all our passions there it is proper Only this Caution Bishop Lany â—n 1 Thess 4. 11. is to be observed in Lenity that it be such as may win Men into the Church not such as may secure and encourage them to stay without Yet Lenity and Gentleness is so good a Vertue that I am loth to cast Water upon it or seem to temper it But for Men of moderate Opinions I am at a loss to know what they should be for Moderation there cannot be but between Extremes Now what extremes are there of Opinions in a settled Church unless the Church be one Extreme and the Schismatick another And then the Man of moderate Opinions is he that is part Church-man and part Schismatick Possibly they may bestow that good word Moderation upon such as care little to observe the Law themselves or to require it of others But if the Law it self be too rigorous in God's Name let it be amended and not left to the arbitrary power of others to do it for that is known to be a remedy ten times worse than the disease * Bishop Ward Nov. 5. 1661. Praestat vivere ubi nihil licet quà m ubi omnia There is no Cruelty so great as that of Laxness of Government nor any Tyranny in the World like the rage of Subjects let loose and the little finger of Licentiousness is harder than the Loins of the severest Laws and strictest Government § 7. Yet our Church hath not recourse to the Secular Arm but upon urgent and good occasion When the Spiritual Power of the Church cannot have all the effect which it ought to keep Men in order for their own good and the common peace of the Kingdom and the Church the supreme political Governour hath right to restrain and animadvert on Hereticks and Schismaticks that the Contagion may not spread as doth a Cancer and that the disorder in the Church may not influence the disturbance of the Kingdom therefore when great Reason moves the Church is glad when the Civil Power will be friend it so far as to defend and protect it in its Office and sometime to render the same effectual to enforce a common and public Order even by the Laws of the Land For * Institu of a Christian-man p. 46. It is out of all doubt that the Bishops and Priests never had any Authority by the Gospel to punish any Man by Corporal Punishments and therefore they were oftentimes moved of necessity to require Christian Princes to interpose their Authority and by the same to reduce the Inobedient to the good Order of the Church § 8. Wherefore it is not improper here to take notice of the wrong notion which the Romanists and other Separatists have entertain'd not only of Moderation but of Persecution As if every Spiritual Censure of the Church or Punishment of the Magistrate for the greatest inconformity and disorder and breach of the Peace of the Church and the Ecclesiastical Orders of the Kingdom was Persecution when indeed it is but defending the Faith and the society of the Faithful that is the Church Which is the noblest Privilege of Christian Princes and the most worthy execution of their Power Yet herein the immoderate Calumnies of our Adversaries appear more grievous that upon any execution of this Power the Offenders instead of accusing themselves and being reconciled to the Lenity of the Church and the Preserver of its Laws They accuse at one blow the whole frame of Government of direful Persecution as if they had erected some terrible Tribunal of Inquisitors which our Church doth most of all abhor and doth declare against punishing even Heretics as such only with Death much less those who are falsely branded with that name which is the cruelty of the Romish Inquisition And the Moderation of our Church hath no other Punishments but what are just and proper to convince such and reduce them and secure their own but indeed if Heretical and Erroneous Persons cause a Schism and Division and make a breach upon the Churche's Peace If the Christian Magistrate restrain or punish such they do but as in the Ancient Church the Christian Emperours have done as when St. Austin * Insectamur vipotestatis secularis Haereticos non quia fidem deseruerunt sed quia illi Catholicos usque ad necem persequuntur St. Aug. Ep. 50. was forc'd to call upon the Imperial Arm for defence of the Church against those kind of Donatists call'd the Circumcelliones 1. The Romanists set up this cry of Persecution and the other Separatists
of another mind most heartily wishing and praying That all who are sincere in this Nation would at length be awakened to see from whence our Divisions generally proceed who they are who have nourished and cherished and encreased our Flames and cast their Wild-fires among us By whom our Dissenters have bin acted and menaged and chiefly made to be what they are That thus far may suffice them to have bin gulled to other purposes than they themselves have known that those who are honest-hearted may be truly ashamed and convinced and see their Error and may repent and return into Reconciliation to an excellent Church whom they have forsaken and endeavoured with common Enemies to destroy Oh that at length they may see their folly and their imprudence may make some amends by continuing hereafter more stedfast to our Communion for the sake of no less than the Christian Religion unto which hath bin given so great a scandal and for the honour of our excellent Reformation which because of its Moderation and excellent Temper is really the Terror of the Roman Church and God grant it may long long so continue CHAP. XVIII Of the Moderation of our Church as it may influence Christian Practice and especially our Union § 1. Some proper Inferences from what hath bin insisted on at large § 2. Sundry general Rules agreeable to Reason and Christianity by which the Moderation of private Persons may be measured and directed particularly of our Dissenting Brethren § 3. Some proper means to reduce Dissenters into Vnion with the Church with all Moderation proposed § 4. The hearty Profession of the moderate and sincere purposes of the Writer § 5. One or two Caveats entred to prevent mistake and for the Caution of such as will attempt to disprove the main Proposition here designed to be evinced § 6. Some good Wishes to the Adversaries of our Church on both sides such as are fit to conclude a Treatise of the Moderation of our Church § 1. AS from the very being of Moderation and Equity we are certain that the nature of absolute Good and Evil Just and Unjust doth not depend upon the Arbitrary Power of any but is founded in the nature of Things and Circumstances or else the Assertion of Equity would be very ridiculous so we are sure from what hath bin largely declared especially by comparing other Extremes That our Church of England is far from designing to use or encourage any arbitrary or rigorous way of Administration which is contrary to the measures of natural Justice or Christianity 2. As from the nature of Moderation it hath appeared that Benevolence is the true Fountain of Equity and answers the most general Law of Nature giving the best end and measure to all Actions especially which have any influence on the Public which causeth Laws themselves to bend by all gentleness and benignity to the general design of all public and private Endeavours which ought to be the Glory of God and peace and good-will to Men So we hope from the fore-going Instances it appears also that a benevolous inclination is implanted into the very frame and temper of our Church's Constitution and that from such a Principle it persues the excellent ends mentioned not only according to the Rules of Natural Justice but the most fair and equal Measures of Gentleness also and Benignity Wherefore it concerns us all who live where the Laws of the Kingdom and the Church are framed and interpreted according to this equity to acknowledg so great a Blessing The same Consideration aggravates the unreasonableness of those who persue their own Prejudices contrary to what is appointed even so equitably and moderately And it is heartily to be wished that the Opposers of our Church could give any such testimonies of their Moderation as our Church hath done Let any if they can Romanist or Separatist of any particular denomination whatsoever as they are generally known among us shew as much proof and instance of their Moderation as I have done of our Church § 2. But as in our first Chapter we laid down some general Rules which are agreeable to natural Justice and Goodness and also unto Christianity by which we are directed to judg the more truly of the Moderation * Nihil est tam praeclarum aut tam magnificum quod non Moderatione temperari desideret Valer Max. de animi Moder l. 4. c. 1. of our Church So I conceive there are some such Rules also alike agreeable to the same Principles by which the Moderation of private Persons may very equitably be judged 1. It may be supposed very agreeable to the Rule of Moderation not to expect or require of an Establishment what is utterly impossible in this World namely Absolute Perfection And for any to withhold their Obedience so long as they conceive some things may be better cannot but be concluded very unreasonable Here it is but just to note of our Church 1. That she never pretended of her self nor any I know of for her that she was or is so perfect as to be without spot or * Vltra etiam progreditur eorum morositas fastus quia Ecclesiam non agnoscunt nisi minimis quibusque naevis puram Calv. Inst l. 4. c. 1. wrinkle as the Brethren in their Morning Lecture against Popery deliver There is no Church under Heaven perfectly beautiful that remains for glory †Serm. 25. p. 870. Altho we say our Church hath a most excellent temper it is not necessary we attribute to her what some call Temperamentum ad pondus such a Temperament that no Scruple one way or other can alter her poise 2. I hope from what hath bin shewed it may appear that the possible Imperfections are in no wise so great as sundry would suppose 3. However not in Matters of any principal Moment or Concern to Religion 2. It is but very agreeable to the Rules of Moderation that such as require Moderation so desirously should give very good example of their own Moderation themselves and should also lay aside their own Rigours in unjust and severe Thoughts harsh Words and immoderate Actings and not make those Rules the measure of their Moderation which are just proofs of their Rigour For I suppose the Observation of King Charles I. is a famous Truth I see no Men so prone to be greater Tyrants and more rigorous Exacters upon others to conform to their illegal Novelties than such whose Pride was formerly least disposed to the obedience of lawful Constitutions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 16. And even in the Liberty of Prophecying the Libertines themselves are most truly described †Sect. 17. They who were perpetually clamorous that the severity of the Laws should slacken as to their particular and in matter adiaphorous in which if the Church have any Authority she hath power to make such Laws to indulge a leave to them to do as they list Yet were the most
twinkling of an eye cast their countenances into a solemn mortify'd guize and they were the first that inveighed against Persecution and cryed out If we had been in the days of our forefathers we would not have been partakers with them in the bloud of the Prophets S. Matt. 23. 30. however they were in their principles prepared to fill up the measure of their Fathers Wherefore our Blessed Lord called them Serpents v. 33. a subtle nimble insinuating generation full of folds and intrigues humble and flexible in all appearances of Moderation to wind and turn their pretences but they were a generation of Vipers immoderately cruel and dangerous In this as in many other Instances many of the Romanists and the Enthusiasts exceedingly agree as acted by the same spirit and practice of Pharisaism The first compass some Emissaries of Rome take to make a Proselyte or a Novice as our Homily calls him a Hom. of good Works is with all goodly semblance of Moderation This they shew this they promise this they challenge from others as especially their due this upon sundry occasions they extol as peculiarly signal among themselves In the Recantation framed for Antonius de Dominis he is made to extol the mild and fatherly care of the Holy Inquisition b Sanctae Inquisitionis benigna ac paterna cura super Dominicum gregem Consil reditus p. 23. Engl. transl p. 29. which watcheth attentively over our Lords flock the ordinary armour of which tribunal are sound doctrine and instruction full of charity The Answer also made in his name c P. 56. Parum absuit quin ego Philarides Mezentios apud vos experirer Ibid. to Bishop Hall saith The Roman Church doth by no means persue those who differ from it but teacheth and instructeth them friendly hears them peaceably c. And the Catholick Apologist d P. 305. very earnestly contends that Papists are more merciful than Protestants to Dissenters and do use them very kindly Mark in this matter saith the Rhemist e Pref. to the Rhem. Transl of N. T. the wisdom and moderation of Holy Church After I knew saith de Cressy f Exomolegesis c. 41. p. 290. that the Church of Rome was more moderate and condescending than before c. Yea the pretences to Moderation have swell'd to that height among some in the Roman Church that Erasmus g Erasin in N. T. ad 1 Tim. 1. hath noted Some in his time disputed whether the Pope was not more mild and moderate than Christ himself who never was read to have recalled any from the pains of Purgatory But of all methinks Card. Bellarmine hath a most V. Apologiam Smytheam de benignitate Ecclesiae Non est quòd querantur onus legum Pontificiarum numero gravitate esse impossibile Lorinus in 15. Actor 28. pleasant Chapter only to shew the exceeding gentleness and Moderation of the Church of Rome in the mild obligation and sparing number of its Laws which we shall afford a particular consideration Ch. 12. § 9. By almost infinite arts of this nature they are very industrious to decoy the credulous into the belief of themselves always representing the Bosom of their Church as a warm soft easy place full of mercy and indulgencies And thus far their pretences may be allow'd of that they both recommend and use all soft and gentle means to bring men to an allowance of that Doctrine they would insinuate but as it is only there where they cannot use more forcible ones so that course continues no longer than till they have brought them over to their Church whose authority over its own members is always kept up in its utmost force and rigour S. Austin h Contra Gaudentium l. 2. tells us how the Enthusiastic Donatists though both they and after them the Circumcellions were intolerably severe to the Catholicks when they had power yet were great Advocates for Liberty of Conscience in the free practice of it Which because Julian i Monebat Julianus ut quisque nullo vetante religioni suae serviret intrepidus quod agebat adeo obstinatè ut dissentiones augente licentiâ non timeret unanimem plebem Am. Marc. l. 22. §. 3. the Apostate granted them in crafty design to confound Christianity k Eo modo Christi nomen de terris perire putavit si sacrilegas dissentiones liberas esse permitteret S. Aug. Ep. 166. how did they magnify him as a mighty Moderate l Quod apud eum solum Justitia locum haberet S. Aug. c. Petil. l. 2. c. 97. Prince and set up his Image and Ecclesiastic History abounds with instances of most Hereticks who invaded the Church by this serpentine way of insinuation entring in by all supple accommodation to the innocence and mildness of the Dove but afterwards they appeared of another spirit like the Locusts of the bottomless pit Rev. 9. 9. Which had hair as the hair of Women but their teeth were as the teeth of Lions and they had tayls like unto Scorpions and they had stings in their tayls v. 10. So among the Disciplinarians to the fifth Monarchy man when they want power and opportunity they have all shew of gentleness and of calmness as a Lamb m Nulla bestia mansueta dicitur quae neminem mordet cùm dentes ungues non habet but when the evil spirit moves them to resist and overthrow how full are they of the highest Corybantick Fury § 3. Since then so many opposite parties pretend all to Moderation n O mites Diomedis equi Busiridis arae Clementes Tu Cinna pius Tu Spartace lenis as the special vertue in which they themselves excel and require it of others with a countenance of pity that they want it the mistake is either they know not what true Moderation is or else they judge amiss of them to whom it belongs To proceed therefore more clearly We shall first enquire into the name and thing it self for the better understanding also of that Text Phil. 4. 5. Let your Moderation be known unto all and for the right application thereof Moderation in general may note that fit and proper temper which is observed in matters of judgment and practice a taking right measures as the phrase is and avoiding all undue extremes and therefore is the effect of such a Prudence as doth contain the affections and endeavours within those proportions and bounds as are most suitable to the goodness of the end and the necessity and use of the means and thus it doth not differ much from that Mediocrity in which Aristotle placeth the formal reason of vertue the definition of which he doth no otherwise establish o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 2. c. 6. than in the judgment of a truly prudent man All vertue consisting either in a Mean or in a Moderation and being the effect of prudence it may receive several names p
of means to the neglect of another Because there are so many Arguments which may sufficiently satisfy any of their Authority because some are convinced by some others by others We are encouraged in our Church to receive the Holy Scriptures as the word of God both from inward and outward motives both of divine and moral consideration But for our greater certainty and safety in a matter of so great concern our Church doth not lay the weight of so great a cause on slight or uncertain Foundations as the infallibility of the Church much less demonstration from the evidence of oral tradition or the testimony only of the Divine Spirit held by some so absolutely necessary to convince every one of the Divine Authority of Scriptures that without such an inward testimony there can be no kind of certainty whatsoever The Moderation of our Church excellently governs her judgment herein neither refusing the just Authority of Gods true Church nor denying any necessary influence of the Holy Spirit of God according to which Moderation guiding our selves we shall have occasion elsewhere to justify the real certainty of our Faith ch 6. § 8. In convincing also those of the Authority of Holy Scripture who do deny the same the wisdom and temper of our Church prudently hath omitted a twofold medium as improper to confute obstinate Adversaries The one is of proving the Divine Authority of the Scriptures by Scriptures themselves which though it be a sufficient proof among them who have received them as divine yet to others it can never stop the objection from returning infinitely if the objector please to be dissatisfied The other method is alledging the Testimony of the Spirit for though the Church of God hath the Holy Spirit yet those that dispute this point may not have the Spirit neither can any ones saying so be a proper Argument to convince another Thirdly Our Church avoids the Circle of proving the Scripture by the Church and the Church by the Scriptures again because our Church doth first acknowledge the Holy Scriptures as superiour to it self o Article 6. 20. as one of the first principles of its Doctrine and against those who deny that principle of the Holy Scriptures veracity it doth dispute no otherwise than by reasons convincing the certainty of Tradition But as Archbishop Laud in his Preface against Fisher takes notice While one Faction cries up the Church above the Scripture and the other the Scripture to the neglect of the Church According to Christs Institution the Scripture where it is plain should guide the Church and the Church where there is doubt should expound the Scripture § 9. Whereas many run into very immoderate extravagancies concerning the interpretation of Holy Scripture our Church contains it self within very wise and just proportions in its judgment and practice concerning this matter 1. Concerning Holy Scripture it doth own what the Ancient Fathers p S. Chrys Hom. 3. in â— Thess S. Aug. in Ps 8. V. Second Part of the Homily of the knowledge of H. Scrip. have testified That what is absolutely necessary unto Salvation of all either for knowledge or practice is so fair and intelligible and plain to be understood of any that there needs no interpreter of the meaning of the sense to them who understand the words 2. For the understanding other places in Holy Scripture which are more obscure our Church doth suppose and acknowledge plentiful means allowed of God both to the Church and by and in the Church to all particular persons as much as is necessary that such places be understood For those which are mysterious and intricate are for the curious and wise to enquire into They are not the repositories of Salvation but instances of labour and occasions of humility and arguments of mutual forbearance and an endearment of reverence and adoration as the Archbishop of Spalato and our Bishop Taylor use to speak Such means for the interpretation of Scripture are the ordinary assistances of the Holy Spirit of God The instructions of the Church the use of our Reason especially in comparing one Scripture with another which excellent means of finding out the sense of Holy Writ our Church her self doth often use and recommends the same to those of her Communion according to the ancient practice of the Church Yet if we speak properly we do not call the Scripture the interpreter of it self nor properly a Judge of matter of Faith q S. Scripturam Judicem qui sentiunt rectè sentiunt sed siguratè â—oquuntur Gro. de Impâ—rio sum pot Though it be the Rule according to which the judgment which is of Doctrines is made and in Analogy with which Interpretations of Scripture also are to be govern'd But because of the danger of the vulgars being misled our Church doth send them frequently to their Pastors and Ministers for publick instruction and private advice and counsel and inferiour Ministers it refers to their Bishop r Exhortation to the Holy Communion Canon 53. The same method our Church directs for resolution of doubts which may arise referring to the Liturgy Preface concerning the Service of the Church Forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the parties that so doubt shall alway resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same And if the Bishop be in doubt he may send for the resolution thereof to the Archbishop 3. Our Church doth not attribute more or less authority to the means of interpreting Scripture or any part thereof than God hath given it for that purpose and here the Moderation of the Church might be illustrated from the manifold extravagancies others have run into in this matter on all sides 1. Some make the Holy Spirit of God the only immediate interpreter of Scripture unto all persons whatsoever that at any time understand any thing thereof Others run into another extreme of slighting the illumination and assistance of the Holy Spirit 2. Some assert the Church of Rome only to have an infallible and absolute Authority herein others deny both the Church Universal and all parts thereof all authority to teach those under her Discipline or interpret any Scripture to them 3. Some have maintained that the publick Magistrate is the only interpreter of Scripture others deny him any kind of authority over or about the Church 4. There are those who make humane reason the only interpreter of Scripture Others reject all use of reason in divine matters Among these and many more extravagancies of men The Moderation of our Church keeps on one hand from the Tyranny of those who make such Authorities the Rule of interpreting Scripture which
Religion than the Holy and Divine inspired Scriptures with Melancthon and the Church of England I wish all Doctrines of Faith were brought to us derived from the Fountain of Scripture by the Channels of Antiquity otherwise what end will there be of innovation And thus our King James of Happy Memory did declare in the words of St Austin That what could be proved the Church held and observed from its first beginning to those Times That to reject He did not doubt to pronounce to be an insolent piece of madness So that the counsel and judgment of the Church of England seems to be moderated according to the Sentence of St Hierom in his Epistle to Minerva My purpose is to read the Ancients to prove all to hold fast what is good and never to depart from the Faith of the Catholick Church and conformably King Charles I. h His Majesties fifth Paper to Mr. Henders My Conclusion is That albeit I never esteemed any Authority equal to the Scriptures yet I do think the unanimous consent of the Fathers and the universal practice of the Primitive Church to be the best and most authentical Interpreters of Gods word For who can be presumed to understand the Doctrine and practice of the Christian Religion better than those who lived in the first and purest times Wherefore i Of Heresy §. 14. Dr Hammond reckons it among the piè Credibilia that a truly general Council cannot erre § 3. And because the Catholick Church is and hath been so much divided and the Monuments of the ancient Church Universally accepted do contain but a few determinations Therefore the Church of England moderately remits her Sons to the first four general Councils as in the 28th year of K. Henry 8. k Fullers Eccl. Hist ad An. 1536. it was Decreed That all ought and must utterly refuse and condemn all those opinions contrary to the said Articles contained in the three Creeds contained in the four Holy Councils that is to say in the Council of Nice Constantinople Ephesus and Chalcedon and all other since that time in any point consonant to the same So in the Institution of a Christian Man set forth 1537. and approved by the Convocation 1543. 't is there said A true Christian man ought and must condemn all those opinions contrary to the twelve Articles of the Creed which were of a long time past condemned in the four Holy Councils that is to say c. Isaac Casaubon also in the name of King James to Cardinal Perron saith l Primo R. Eliz. c. 1 The King and the Church of England do admit the four first Oecumenical Councils and following the judgment of the Church the Law of the Kingdom doth declare m Dicimus Ecclesiam Britannicam adeò venerari Concilia generalia ut speciali statuto caverit nè quisquam spirituali jurisdictione praeditus praesumat censuras suas Ecclesiasticas aliter distringere vel administrare aut quicquam Haereticum pronunciare quod non à scripturis Canonicis quatuor Conciliis generalibus aut alio quocunque Concilio pro tali judicatum fuerit J. B. de antiq libertate Eccl. Brit. Thes 4. That none however Commission'd shall in any wise have authority or power to order or determine or adjudge any matter or cause to be Heresy but only such as heretofore have been determin'd ordered or adjudged to be Heresy by the authority of the Canonical Scriptures or by the first four general Councils or any of them or by any other general Council wherein the same was declared Heresy by the express and plain words of the said Canonical Scriptures or such as hereafter shall be ordered judged or determined to be Heresy by the Court of Parliament of this Realm with the Clergy in their Convocation Thus the authority of the four first general Councils are placed by our Church in the superiour order of Tradition forasmuch as Spalatensis according to St Austin n A plenariis Conciliis tradita Quarum est in Ecclesiâ salubrâ—â—ima authoritas S. Aug. Ep. 118. speaks of such Councils they have obtained a wholsom authority because from the Apostolick Declarations faithfully received they have explained the Holy Scriptures and beside because they have been approved by the Universal Church which with great reason contradicts what Curcellaeus p Curcell Rel. Christianae Instit l. 1. c. 15. hath delivered to depreciate the honour even of the first four Oecumenical Councils So that Mr Cressy in Answer to Dr Pierce might very well cite the Protestant acknowledgments of the Authority of Councils as that of Ridley Acts and Mon. p. 1288. Councils indeed represent the Vniversal Church and being so gathered together in the name of Christ they have the promise of the gift and guiding of the Spirit into all truth To the same purpose are named Bishop Bilson Hooker Potter c. Instead of all these he might have owned if he had pleased the judgment of our Church it self giving all due honour to general and Provincial Councils whose wholsome Decrees she hath accepted and imitated Yea our Church maintains the right of Provincial Synods taken away by the See of Rome q Tertullianus veneratur Provinciale Concilium quasi esset Oecumenicam assentiente sc universali vel iis decernentibus secundùm universale quomodo fit repraesentatio totius nominis Christiani virtualiter tota Ecclesia Neither is this honour diminisht by the further Moderation which our Church hath shown in not taking those for Councils or general Councils which are not such as neither the Council of Florence nor Lateran nor of Trent and we know that our Articles though they are very moderately framed are many of them directly oppos'd to those of Trent being in those points of Doctrine wherein the Church of Rome hath departed from the Catholick Church and made her Doctrines of design more than truth the unjust conditions of Communion A truly free and general Council we look upon as the best expedient on Earth for composing the differences of the Christian World if it might be had but we cannot endure to be abused by meer names of Titular Patriarchs but real Servants and Pensioners of the Popes with Combinations of interested parties instead of general Councils r Dr. Stillingfleet's first Part of an Answer c. 284. When Pope Paul III. call'd a Council then to be held at Mantua and King Henry VIII refusing thither to send He defended his Protestation in a Letter to the Emperour and other Christian Princes 1538. In which the King declares t Acts and Monuments p. 11â—2 Truly as our Forefathers invented nothing more holy than general Councils used as they ought to be so there is almost nothing that may do more hurt to the Christian Faith and Religion than general Councils if they be abused to lucre to gains to the establishment of errors And verily we suppose that it ought not to be called a General
principal motives why we rejected the Papacy was the constant Tradition of the Vniversal Church § 5. Concerning our Churches own Testimony Her Modesty and Moderation hath been always exemplary so far from assuming the Title of Catholick to her self only as St Austin tells us the Arians did and since them the Romanists c S. Aug. Ep. 48. ad Vincen. That she hath counted it a sufficient honour to be an humble and nevertheless for that eminent Member of the Universal Church and with her a Witness and Keeper of Holy Writ and though she vindicates to her self an authority to interpret the Holy Scripture within the bounds of her own Discipline for the edification of her own Family in Truth and Love and also asserts to her self an Authority in Controversies of Faith Article 20. namely for the avoiding diversities of opinions and for the establishing consent touching true Religion yet I cannot well omit to observe the wise modesty of our Church in her asserting her own authority in Controversies of Faith which expression I may have leave to illustrate from such another instance of Wisdom and Moderation in the recognition required to be made of the Kings Supremacy in our subscription according to the 36. Canon and in our Prayers wherein we acknowledge Him Supreme Governour of this Realm in all Causes and over all Persons It is not said over all Causes as over all persons forasmuch as in some Causes Christian Kings do not deny some spiritual power of Gods Church distinct from its temporal Authority which yet refers to the King as their Supreme Keeper Moderator and Governour Even so the Church declares her Authority in Controversies of Faith not that the Church of England or any other Church no not the Universal Church hath power to make any thing which is in controversy matter of Faith which God hath not so made The Church owns that she hath no power against the truth but for the truth Neither may it expound one place of Scripture that it be repugnant to another Article 20. But she hath power to declare her own sense in the Controversy and that I may express my own meaning in better words than my own d Pref. of Bishop Sparrow's Collection of Eccl. Records c. To determine which part shall be received and profest for truth by her own Members and that too under Ecclesiastical penalty and censure which they accordingly are bound to submit to not as an infallible verity but as a probable truth and rest in her determination till it be made plain by as great authority that this her determination is an error or if they shall think it so by the weight of such reasons as are privately suggested to them yet are they still obliged to silence and peace where the decision of a particular Church is not against the Doctrine of the Vniversal Not to profess in this case against the Churches determination because the professing of such a controverted truth is not necessary but the preservation of the peace and unity of the Church is is not to assert infallibility in the Church but authority Wherefore Mr Chilingworth e Chilingw Pres §. 28. had very just reason to declare Whatsoever hath been held necessary to salvation either by the Catholick Church of all Ages or by the consent of Fathers measured by Vincentius Lirinensis his Rule or is held necessary either by the Catholick Church of this Age or by the consent of Protestants or even by the Church of England That against the Socinians and all others whatsoever I do verily believe and embrace Whereas the Pope and Church of Rome do challenge to themselves an authority supreme over all Causes and Persons by their Infallibility by which they exclude all others from their peace and themselves from emendation Neither are their followers much in the way thereunto by what Card. Bellarmine doth assert of this supreme Authority If the Pope saith he f C. Bellarm de Pontif. Ro. l. 4. c. 5. should err in commanding any Vices or forbidding any Vertues The Church is bound to believe those Vices are good and those Vertues are evil unless it would sin against Conscience g In bono sensu dedit Christus Petro potestatem saciendi de peccato non peccatum de non peccato peccatum c. Bell. c. 31. in Barklaium However in his Recognitions h Locuti sumus de actibus dubiis viâ—tâ—tum aut vitiorum Recogn operum c. B. p. 19. he minceth the matter in a distinction of doubtful and manifest Vices and Vertues O Blessed Guides of Souls How did the Illustrious Cardinal miss being Canoniz'd for that glorious Sentence and to help him for a Miracle to qualify him for an Apotheosis why did not some cry out of it So many words so many Miracles Thus many of the Romanists make the Pope such a Monarch in the Church as Mr Hobbs doth his Prince in the State i Hobbesius de Cive c. 7. art 26. c. 12. art 1. The interpretation of Holy Scripture the right of determining all Controversies to fix the rules of good and evil just and unjust honest and dishonest doth depend on his authority in the power of whom is the chief Government But this Doctrine is as bad Philosophy as that of the Cardinals is Divinity Among these excesses let us not forget the Moderation of our Church which holds she may revise what hath slipt from her wherefore in her 19. Article she declares As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred a charge agreeable to the Moderation of our Church considering what might have been further said which by the same proportions of reason she supposeth true of her self and of all others viz. That they are fallible and may erre § 6. Of the use of Reason with Reference to divine matters there may be elsewhere occasions in this Treatise to discourse * Ch. 6. §. 9 10. Yet here it is to be observed our Church doth not make its own reason a rule of Faith nor the sole Interpreter of Scripture much less the reason of private men yet because mankind hath no reasonable expectation of Miracles especially when ordinary means are sufficient and abounding and because the Holy Spirit of God in the testimony of his Church hath all along certainly conveyed to us the sense of many places beside That what is most needful to be heeded is very plain our Church doth allow and suppose rational mens perceiveing the sense of Scripture by the due use of their understanding which practice must also necessarily engage such to a high regard of what was anciently received in the Catholick Church For as nothing is held among us more agreeable to reason than our Religion so in expounding our Religion and in interpreting Scripture our Church makes use of the best and the truest reasons as is manifest in what she declares and enjoins and
compare it with other extreams The Church of Rome calls her self the Mother and Mistress of all other Churches Å¿ Credo agnosco Ro. Eccl. omnium Ecclesiarum Matrem Magistram Bulla Pii IV. Vid. Concil Trid. Sess 7. Can. 3. Conâ—il Rom. sub Greg. 7. Concil Lugd. Concil Flor. Concil Lat. sub Lion X. Sâ—ss 2. holds her self and her Bishop the Universal Monarch Supreme over the whole Catholick Church diffusive and over all particular Churches and Bishops Infallible also in determining all Controversies in interpreting all Scriptures in whatsoever Articles he or they please to add to our Faith Hereupon he requires an absolute obedience from all without allowing any judgment of discerning instead thereof commanding an implicite Faith and which is more insolent not from private Christians only within its own district but over all other Christian Churches in the World Which our Church in the 5th Homily against wilful Rebellion calls an intolerable usurpation I shall not stay the Reader to compare t Ita in Talmude quando due Rabbini in contrarias sententias diversi abeunt neminem obâ—â—qui debere utruâ—â— enim Doctrinam suam accepisse per Traditionem oralâ—â— Ã monte Sinai Amborum verba etsi contradictoria verba sunt Dei viventis Buxtorf Synag Jud. c. 1. the Church of Rome with the model of Mr Hobs his City but to set out the show we may cast an eye upon the other extreme of those who because some under the name of the Church Catholick assume so unmeasurably to themselves therefore affrighted thereat have seem'd to run out of their wits into another excess and in the place of the Church and its true authority have set up their own private Images diversly by them called whereby they have only chang'd the Idol u Idolum fori in Idolum specus Verulamius like some that pull'd down the Crosses and then set up other inventions of their own every jot as unreasonable The Romanists saith Bishop Sanderson x De oblig Consc Prael 4. §. 25. while they use all endeavour that nothing be lost of the authority of their Church they allow little to reason On the other hand the Socinians rejecting all authority of the Church they measure Faith only by reason there is one error to both though it deceives under various shapes either Rock will be avoided if authority with reason and reason with authority be discreetly join'd Among the intemperate Assertors of humane reason some have supposed There are no mysteries in Religion but such as their humane reason adaequately comprehends and have declared That submitting our judgment to authority or any thing else whatsoever gives universality and perpetuity to every error in a late Tract of Humane Reason p. 4. That they are most guilty of Schism who will not allow difference of opinions p. 37. These Diseases of the Soul errors are not so deadly as the Physicians of the Soul make them for the exalting of their own reputation That under various errors all may retain the same entire Conscience and Obedience toward God p. 19. p. 39. That all opinions may be lawfully held and maintained How well in our Church all these Rocks and Gulss on either hand are avoided by that accurate Moderation by which she governs us in this Chapter and divers other places of this Treatise will appear As for the Romanists that we may with one Shovel cast away that heap of Controversy let me here only repeat what from the Church of England they have often heard Let the Romanists bring their Books and shew us one lawful proof where there is appointed any such Infallible Judge or Interpreter and that from some stronger Authority than that of Pasce Oves y Mirabile est quot officia quot dignitates quot potestates unicâ— illo Pasce contineantur Spalatensis l. 7. otherwise we shall presume that our Blessed Saviour knew better than they how to procure the Peace of his Church and the Salvation of Mankind Wherefore the Church of England owns no such living Oracles upon Earth as the Church of Rome pretends to our Church hath no publick Conscience nor publick Faith nor publick Merits of her own which she makes shew of to invite to her Communion much lefs to set to sale for Worldly lucre sake She saith with the Apostle z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 4 5. Qui nollâ—t cúm debet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doâ—ec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invâ—â—tâ—â— it id à Dâ—o justè impetret ut eum tradat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. In sâ—nâ—â—m mâ—â—temque quae nec probet Deum neque approbetur à Dâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rom. 1. 28. Let every one prove his own work and then he shall have rejoicing in himself alone and not in another for every man shall bear his own burden According to this Apostolical Equity and Moderation our Church doth no where go about to take from those of her Communion that fundamental right of Christianity as well as of humane nature to discern and examine what they must know and what they must assent to in a matter of such great and intimate concern as is our Religion especially since the sober use of our reasons and judgments is most agreeable to the nature of Mankind and the very frame of our Religion doth admit and invite such a search which the more it is made the more reasons are discovered to convince our minds of its truth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen l. 1. Yea the very Laws of our Religion do require such a voluntary and reasonable service as is the effect of right judgment as well as of conformable wills and affections And the more we improve our powers by their use and exercise and our inward senses to discern and compare the Truths of God one with another and the clear consequences which may be drawn from them the more we may advance our Faith and Knowledge and spiritual Comfort b Oportet in eâ— re maximè in quâ vitae ratio verâ—atur sibi quemque considere suoque judicio propriis sensibus uti ad investiganâ—um veritatem quà m credentem aliis erroribus decipi tanquam rationis expertem Quare cùm sapere id est veritatem quaerere omnibus sit iâ—natum sapientiam sibi adimunt qui sine ullo judicio inventa probant majorum pecudum more ducuntur Lactantius l. 4. c. 8. For indeed nothing hath more obstructed a great and laudable progress of all sorts of knowledge in the Christian World than some mean and servile abdications which some men of great understandings have made of their own judgments For as in the Church there are grievous inconveniencies by renouncing the due government of the Church so on the other extream no where have errors grown more thick and tough than where men have suffered themselves in all things to understand by Proxy such are in ready
Christian people Let Archbishop Laud be heard for once by those who have doubted his judgment in this matter l Archbishop Laud §. 16. Num. 31. I ever took Sermons and do still to be the most necessary Expositions and applications of Holy Scripture and a great ordinary means of Salvation To the same purpose Hooker's Eccles Pol. l. 2. § 22. Neither hath the Church of God ever had any where more useful practical and judicious Preachers than those who with the Church of England have thus ingenuously and equally judged of the use and necessity of Preaching on one hand esteeming its real use and benefit on the other hand not judging it the chief exercise of Religion and the worship of God nor allowing that for the hearing of a Sermon which spends its Life in its Birth as Mr Hooker saith the Prayers of the Church should be slighted neglected or mangled m In concione solâ totum fermè Divini cultûs ritum collocant non tales erant antiquae piae Synaxes Ar. Spalat l. 7. c. 12. At the Conference at Hampton-Court the Bishop of London humbly desired his Majesty That there might be a praying Ministry among us it being now come to pass that men think it the only duty of Ministers to spend their time in the Pulpit I confess saith he in a Church newly to be planted Preaching is most necessary not so in one long established that Prayer should be neglected I like saith King James your motion exceeding well and dislike the Hypocrisy of our time who place all Religion in the Ear. At the very dawning also of the Reformation Preaching was also especially useful and few were exercis'd therein and had a right skill therein which made the Institution of a Christian man set out 1537. because of the difficulty thereof say Surely the office of Preaching is the chief and most principal office whereunto Priests or Bishops be called by the authority of the Gospel though by Preaching there might be meant the Annunciation of the Gospel which is done by lively reading of the Scriptures and in sundry other Ministerial Offices Wherefore in the Church of England we have the lively Oracles of the Holy Scriptures declared and read among us n Coimus ad divinam Literarum commemorationem Tert. Apol. We have Catechising and Expositions on the Church Catechism We have also excellent Homilies too much despised for their plainness yet the same which Bucer o Quid illi qui non sustineant audire erectis animis cupidis tam breves easque tam salutares Homilias totas Censura M. Buceri magnify'd as short and wholsome Sermons not only for the help of non-Preaching Ministers but withal a pattern and as it were a boundary for the Preaching Ministers as King James hath it in his Directions 1623. of which how modestly and moderately doth the Church her self speak in its 35. Article That they contain a Godly and wholsome Doctrine necessary for these times We have also the Lives and Counsels of the Church's Ministers which are living Sermons too p Vereor nè pancae extant inregno vivae conciones Calv. Ep. 87. So that among us we have all sorts of Preaching if the commonness of it did not make it despised Great care also is taken for other Sermons too q Canon 45 46. Rubrick after the Nicene Creed Yea our Church hath used all possible means that the Preaching of her Ministers may be useful and as they ought to be as appears from the exhortations which are made at the Ordinations of Bishops Priests and Deacons and the subscriptions which are made before the Bishops which are also incomparably enforced by r V. librum quorundam Canonum 1597. Can. 50. C. 54. Q. Elizabeth's Articles for doctrine and Preaching 1554. their Majesties directions from time to time as hath been instanced Ch. 6. § 5. Notwithstanding many are of the mind with those in Scotland who esteemed the Directions of King James to Preachers to be Limiting of the Spirit of God ſ Spotswood History of Scotland ad an 1622. What would they have thought of the Proclamation of King Edw. VI. which inhibited all Preaching throughout the Kingdom that the Clergy might apply themselves unto Prayer The Copy of which Inhibition is in Fuller's Church History t Fuller 's History Ec. ad an 1548. 2 Ed. 6. In the Preface to the Directory we see the Prelates accused for the crime of making Preaching inferiour to the Common-Prayer which charge contains a fallacy like that of a complex Interrogation For our Liturgy doth not exclude but suppose and require Preaching and doth contain in its daily Offices sundry sorts of real Preaching beside Among professed Christians ought Preaching to contend with Prayer either as to the necessity of it or dignity when Prayer is our duty to God immediately and doth suppose people already instructed In the Notes on the view of the Civil and Ecclesiastical Law u P. 3. Ch. 4. §. 3. it is very well concluded All this while we should not detract any thing from Preaching considering our selves to live under a State so maturely composed and so throughly advised and setled in the Faith it would be expected that we should so far moderate our opinion of Preaching as that our magnifying thereof may no way tend to the discredit or disadvantage of most necessary Prayer Our Church doth not admit to the Office of Preaching any but who are ordained and licensed thereunto Yet our Church doth allow such kind of Sermons as we call in the Colleges Common places for the training up of Candidates in Divinity and for their tryal of skill before competent Judges The Moderation in our Church is further known in that among us its Ministers are not expected nor do they endeavour to take the people in their Preaching by mysterious non-sense or by storm and sensible noises and uncouth tones and grimaces whereby a tumult and confusion is rais'd in the animal passions scaring weak people almost out of their wits and common sense just as the Valentinian Hereticks x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 4. used hard words and thundring noises in their Conventicles to cause astonishment in the people y Nihil tam facile quà m vilem plebeculam indoctam concionem linguae volubilitate decipere quae quicquid non intellexit plus miratur S. Hier. ad Nepotian Ep. 3. Our design is otherwise by a rational and sober surrender of their minds to gain our Hearers to truth and goodness Whence it follows that among such as Mr Hooker well notes z Eccles Pol. l. 5. §. 2. The vigour and efficacy of Sermons do grow from certain accidents which are not in them but in their maker his gesture his zeal his motion of body inflexion of voice c. Here it is not improper also to justify the Moderation and good reason our Church hath for the distinction it hath
Christ which of themselves are sufficient motives to Religion and make the same proceed from the most free and most suitable and noble principle that can be of affection and thankfulness to God § 13. Because an Oath is an act of Divine Worship in which we solemnly invoke God as a witness to what we swear It is but proper here to take notice of the Moderation of our Church in what relates to Oaths 1. Our Church doth in the 39. Article of Religion excellently declare and in the Homily against perjury at large prove The lawfulness and benefits of swearing for causes necessary and honest and for the ending of controversy and sets forth also the sore danger of perjury 2. Our Church doth at large testify against customary and unnecessary Swearing and the mentioned Homily declares the danger and vanity thereof Both these purposes of the Homily are briefly contained in the 39th Article Thus As we confess vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ and James his Apostle So we judge That Christian Religion doth not prohibite but that a man may swear when the Magistrate requireth in a cause of Faith and Charity so it be done according to the Prophets teaching in Justice Judgment and Truth In a few lines also of the Homily our Church seems fully to determine the whole Controversy which our Sectaries have rais'd concerning Swearing When Christ so earnestly forbad Swearing it may not be understood as though he did forbid all manner of Oaths but he forbiddeth all vain Swearing and forswearing both by God and by his Creatures as the common use of Swearing in buying and selling and in daily Communication to the intent every Christian mans word should be as well regarded in such matters as if he confirm'd his Communication with an Oath for the truth is as Theophylact writeth no man is less trusted than he that useth much to swear Beside the practice of the Gentiles to swear by Creatures the Jews had fallen into that Custom which gave our Saviour and St James occasion to forbid such S. Mat. 5. 34. S. James 5. 12. kind of Swearing which also was in use among the Manichees as St Augustine notes x Jurabant saepissimè nulloque mentis scrupulo per Creaturas c. Faust 22. Seeing then all Swearing by the Creatures is counted by the Homily Vain-Swearing It can be deemed no other to swear by the y V. Catechism Trident Blessed Virgin or by Saints or their reliques since they have no delegated power to know our hearts or to punish Perjury At the solemn Inauguration of the Emperour he saith I swear unto God and S. Peter c. When any enter into a Monastery they say I vow unto God and to the Blessed Virgin and to S. Dominic or some other their particular Saint 3. Concerning the matter and obligation of lawful and unlawful Oaths we may hear our Church excellently advising and declaring Therefore whosoever maketh any promise binding himself thereunto by an Oath Let him foresee that the thing he promiseth be good and honest and not against the Commandment of God and that it be in his own power to perform it justly and such promises must men keep evermore assuredly But if a man at any time shall either of ignorance or of malice promise and swear to do any thing which is either against the Law of Almighty God or not in his power to perform let him take it for an unlawful Oath Of an unlawful Oath the same Homily determines in the Case of Herod That as he took a wicked Oath so he more wickedly performed the same These full and just determinations of the Church might be fitly commented on by what Bishop Sanderson hath writ of the obligation of Oaths especially in his third Prelection and may very justly also be applyed to the Case of the solemn League and Covenant which sufficiently justifies the abjuration of the Covenant as it is required in the Act of Uniformity 4. Our Church lays a great charge and weight on the words of the Prophet Jeremiah Ch. 4. V. 2. Thou shalt swear in Judgment Truth and Righteousness Whosoever sweareth let him be sure in his Conscience That his Oath have these three conditions z Homily against Perjury which also are mentioned in the 39th Article and largely insisted on in the Homily All which do sufficiently testify against the Equivocations and mental reservations which the Jesuits allow and defend which is a most notorious artifice of deceit a great profanation of the divine name and contrary to the nature and end of Oaths And that we may observe how rightly our Church judgeth of the Power of the Pope or of any other in rescinding and dispensing with lawful Oaths a Vi. Duo brevia Pontisicis Ro. 1. dat 1606. 2. dat 1607. contra juram Fidel. in R. Jac. Apologiâ yea dispensing with men aforehand to make unlawful Oaths and Vows as in Marriages within the degrees Levitical b Apol. of certain Proceedings in Courts Eccles p. 2. c. 2. p. 18. The sixth part of the Homily against wilful Rebellion speaking of the Bishops of Rome discharging the Subjects of the Kings of England of their Oath of Fidelity to their Soveraign Lord as particularly Innocent III. to King John calls it fitly A feigned discharging of their Oath and fealty and a vain cursing of the King Which practices of the Popes rely upon two Principles of the Church of Rome 1. That the Pope hath an absolute and Oecumenical Authority over the whole World and that all Oaths are to be taken with a reserve of his pleasure and that he hath the sole power to declare and dispense in what relates unto them 2. That Faith is not to be kept with Hereticks which Doctrines are published in the Books of the Famous Romanists neither prohibited nor animadverted on c Nullo modo Fides servanda Haereticis etiam Juramento firmata Simanca In interpreting Oaths as our Church doth not encourage any loose sense that the taker by any evasion may collude the design of the Law so also our Church rejects such rigid interpretations which force the words to a severe sense but where a fair and easy construction may be made by the natural interpretation of the words which is agreeable to truth and justice and may secure the intention of Superiours such a construction our Church is ready to allow of and encourage d Vi. Q. Eliz Admon V. Article 37. 5. The general Oaths enjoined or defended in our Church are but few and those for great causes appointed and with great Moderation framed As 1. The Oaths of Allegiance and Supremacy The necessity and Moderation of which hath been largely expounded in the Apology of King James and others d See the Admonition of Q. Eliz 1559. of the Oath of Supremacy Nunc mitius ac moderatius substitutum est Sander de Schism Angl. p. 149. since which the
fidem sanctis vocibus pascimus spem erigimus fiduciam figimus c. Tertull Apol. All manner of persons within this Church of England that from henceforth they celebrate and keep the Lords Day commonly called Sunday and other Holy-days according to Gods holy will and pleasure and the Orders of the Church of England prescribed in that behalf that is in hearing of the Word of God read and taught in private and publick Prayers in acknowledging their offences to God and amendment of the same in reconciling themselves charitably to their neighbours where displeasure hath been in oftentimes receiving the Holy Communion of the body and blood of Christ in visiting of the poor and sick and using all good and sober Conversation Much to the same purpose is largely insisted on in the Homily of place and time of Prayer All persons saith the late Statute q Car. 2. 29. shall on every Lords Day apply themselves to the observation of the same by exercising themselves in the duties of Piety and true Religion publickly and privately and no Tradesman shall do or exercise any worldly labour c. Works of necessity and Charity only excepted r Cunctarum artium officia venerabili die solis quiescant l. 3. Cod. Tit. de Feriis Which Statute of the Kingdom seems to have taken its Rule of Moderation from our excellent Homilies Which do reprove those who ride Journeys buy and sell and make all days alike who profane such holy times by pride and other excesses Albeit the same Homily declares the Commandment of God doth not bind Christian people so straitly to observe the utter Ceremonies of the Sabbath Day as it was given to the Jews Å¿ Audimus apud Bohemos exoriri novum Judaeorum genus Sabbatarios appellant qui tantâ superstitione servant sabbatum ut si quid eo die inciderit in câ—â—lum nolint eximere Erasm de amab Concord as touching forbearing of work and labour in time of necessity and so the Injunctions of King Edw. 6. and Queen Eliz. § 20. conclude Notwithstanding all Parsons Vicars and Curates shall teach and declare unto their Parishioners that they may with a safe and quiet Conscience after Common-Prayer in time of Harvest labour upon the Holy and Festival Days and save that thing which God hath sent So by King Edw. 6. it was ordered that the Lords of the Council should upon every Sunday attend the publick affairs of the Realm The Church also and the Laws of the Kingdom have taken the same wise care to set such Holy-Dayes in every term t Taceat apparitio advocatio delitescat nihil â—odem die sibi vendicat scena theatralis l. 3. Cod. Tit. de feriis V. Act for abrogation of Holy-dayes 1536. R. Hen 8. V. R. H. 8. Injunctions Hist of Reform Collection of Records l. 3. p. 161. Legum conditores festos instituerunt dies ut ad hilaritatem homines publicè cogerentur tanquam necessarium laboribus temperamentum Sen. de Tranquill. c. 15. that beside the ordinary Vacations there may be some days of respite from secular businesses and contests of Law for the exercises of Peace Charity and Devotion So careful have our Laws in Church and Kingdom been to avoid profaneness on one hand and on the other hand all sorts of superstition that is either Heathenish or Jewish usages as such For as the Homily of Prayer earnestly blames them who abuse holy times and places with intolerable superstitions as hath been in use in the Church of Rome so on the other hand it doth not countenance those opinions which tend to establish among us such observances as were peculiar to the Jews After the recital of the fourth Commandment in the Decalogue our Church prays That our hearts be inclin'd to keep that Law therein rightly acknowledging a moral equity that Christians should observe such a proportion of time as hath been the practice of the Church in which time all impediments to sacred and religious duties publick or private are to be avoided according to the equity of the Divine Law and the Precept of Gods Church The Moderation of our Church in its judgment of the Lords Day Bishop Bramhall hath observed from the Homily of the Church as concurrent with his own judgment u Discourse of the Sabbath or Lords Day p. 932. 1. That the Homily denieth not the Lords Day the name of Sabbath That it finds no Law of the Sabbath Gen. 23. That the Homily finds no seventh Day Sabbath before Moses his time The Homily gives no power to the fourth Commandement as it was given to the Jews to oblige Christians but only as it was and so far as it was a Law of nature The Homily makes the first day of the week to signify the Lords Day The Homily makes the end of changing the Weekly Festival of the Church to have been in honour of Christs Resurrection The Homily derives the Lords Day down from the Ascension of Christ immediately But the Homily doth express that p. 916. the fourth Commandment doth not bind Christians over-streightly Not to the external Ceremonies of the Sabbath not to the rigorous part of it to forbear all work As to the question By what authority this change was made I find no cause to doubt saith the Bishop but that it was made by the authority of Christ that is by divine authority 'T is true we find no express precept recorded in Holy Scripture for the setting a-part the first day of the Week for the service of God Neither is it necessary that there should be an express Precept for it founded in Holy Scripture to prove it to be a divine right The perpetual and universal practice of the Catholick Church including all the Apostles themselves is a sufficient proof of the divine right of it that at least it was an Apostolical Institution and Ordinance not temporary but perpetual § 12. With the Festivals it may not be improper to join the notice of the Moderation of our Church in reference to her Musick and Psalmody wherein the Constitution of our Church sheweth us the true temper of Religion which as it is the most serious so it is the most pleasant of all performances and is most suited to the nature temper and condition of man in which joy and sorrow have a very interchangeable interest therefore S. James saith Is any afflicted let him pray is any merry let him sing Psalms Jam. 3. 13. Accordingly in our Church Prayer and praise fill up the measures of Divine Worship and can there be any performance more pleasant than to join with and imitate the Heavenly Host in the high praises of God Neither doth our Church judge it enough for us to make melody in our hearts to the Lord but doth require us to serve God also with our x Omnes affectus spiritûs nostri pro sua diversitate habent proprios modos in voce cantu quorum occultâ
admonitions of the Church of which her Ordinals most particularly give an account After their Ordination also Of the Exemplary behaviour of the Clergy our Church hath taken all the care that may be see we for instance that excellent Canon No Ecclesiastical Person shall at any Canon 75. time other than for their honest necessities resort to any Taverns or Ale-houses neither shall they board or lodg in any such places Furthermore they shall not give themselves to any base or servile labour or to drinking or riot spending their time idly by day or by night playing at Dice Cards or Tables or any other unlawful Game but at all times convenient they shall hear or read somewhat of Holy Scriptures or shall occupy themselves with some other honest study or exercise always doing the things which appertain to honesty and endeavouring to profit the Church of God having always in mind that they ought to excel all others in purity of Life and should be examples to the People to live well and Christianly under pain of Ecclesiastical Censures to be inflicted with Quomodo inquiritur in excessus defectus Ministrorum Verbi V. de Polit. Eccl. Anglic. c. 6. p. 322. severity according to the quality of their Offences whether it be to suspension deprivation deposition or other greater censures as is the demerit To the same purpose have been sundry Articles and Injunctions and Laws of the Land and Rules of the Church * V. Librum 9. Canonum V. Articulos pro clero Canon 33 34 35. 1603. 39 Article 26. very express At the Ordination of Ministers 't is asked them Whether they will be diligent to frame and fashion themselves and their Families according to the Doctrine of Christ and to make both themselves and them as much as in them lieth wholsom Examples and Spectacles to the Flock of Christ Lastly All Promotions of the Church are distributed so equally that any Son of a Layman in the Kingdom otherwise fitted is capable of the highest Eminence in the Church In her Canons restraint is made of Plurality of Benefices Canon V. Articulos proclero 41. with indulgence only in cases extraordinary requiring * also convenient V. Bishop Sparrows Collections residence and hospitality and every one's discharge of their Functions In case of lawful absence that a just and conscientious supply be provided Always letting the People see that they do not seek their own Profit Promotion or Advantage more than the profit of the V. K. Ed. 6. Injunction Souls they have under their Cure or the Glory of God Of the Effects of these Orders if any enquire Beside the judgments of other Churches that the Clergy may not be the only Judges in this case such may consider what the great Verulam hath witnessed That scarce any Church since the Primitive Times hath yielded in like manner of years a greater number of famous Writers excellent Preachers grave Governours and the most and chiefest of them of holy and good Life And the famous University of Oxford in answer to the Petition of the N. C. 1603. replied To stop the Mouths of those that traduce us for a dumb Idol-Ministry There are at this day more Learneâ— Men in this Kingdom than are to be found in all Europe Which must not be imputed for Vanity since the Apostle when his Ministry was reproached defended his godly boasting Which premised Bishop Hall may be allowed to speak for the Clergy of the Church of England What Christian Church under Heaven saith he in so short a time yielded so many glorious Lights of the Gospel so many able and prevalent Adversaries of Schism and Antichristianism so many eminent Authors of learned Works which shall out-bid time it self Let Envy grind her teeth and eat her heart The memory of these worthy Prelates shall ever be sweet and blessed 3. If all this care of the Church hath not its absolute and entire effect which when it hath not is much lamented according to the sincere desire and intent of the Church As also Nec hac Culpae est Christiani nominis si simulator religionis in vitio sit S. Hier. Ep. 4. that the Laws of Christ have not that effect upon all Christians as they ought Our Church in the mean while must be acquitted while according to the condition of the things she hath used her best care and endeavour and if the practices of Men always cannot her Laws must bear her out * Delictum personae in detrimentum Ecclesia non debet redundare Reg Ju. Wherefore very reasonable was the Injunction of Queen Elizabeth That for defaults which people find in Ecclesiastical Persons They are not to detain their Dues §. 15. 1559 to requite one wrong with another but to call for reformation thereof at their Ordinaries and other Superiors who upon complaint and due proof thereof shall reform the same accordingly Now of thousands who are apt to complain of the Clergy how few take the right course to rectify any thing If any are vitious among us we protest against their practices and are Advocates for none in what is evil but leave them to answer for themselves before proper Judges Being sure it would be a happy World if right Principles in the understanding and a conformable practice could always go together but it is an ordinary practice whose Doctrine they cannot confute their Life endeavour to bring into hatred * Cum Viderint Doctrinam nostram non posse rectè accusari maluâ—runâ— in mores nostros in vehere Apol. Eccl. Angl. § 53. It may be added According to an excellent Moderation are also the Ages appointed of them who are to enter into holy Orders †V. Preface to the Ordinal Canon 33. Artic. proclero § 3. Our Church maintains and preserves those Orders of Ministers in the Church Bishops Priests Deacons 39. Articl 36. which are truly Primitive without the additional Train which the Church of Rome makes necessary even seven kind of Orders suitable to their number of Sacraments and with much the like necessity that the followers of the Geneva Government appoint their Lay-Elders The power of Orders consisteth partly in preaching the Word and other Offices of Public Worship common to Bishops with other Ministers partly in ordaining Priests and Deacons admitting them to particular Cures and other things of that nature proper to them alone The Power of Jurisdiction is either internal in retaining and remitting sins in the Hoc malè habet quosdam immoderatiores reddi jurisdectionem restitui politiam Ecclesiasticam Ph. Melanct. ad Camera Court of Conscience common to them also for the substance of the Authority tho with some difference in the Degree with other * Of Episcopacy and Regal Power Bishop Sanderson p. 33 34. Ministers Or External for the outward Government of the Church in some parts thereof peculiar to them alone The Government of the Church according to these
cases such Omissions are pursued with more care and strictness because they destroy the very end for which the Power is given the Church to punish which is the preservation of Peace and Vnity § 5. Wherefore now it remains for us to observe the excellent measures of the Moderation of our Church in that Gentleness and Benignity which is shewed in the Administration of her Laws 1. Religion is no where allowed or desired to be more voluntary than among us And no where are any more required by their own choice and free use of their own understandings to take upon them the profession of their Religion 2. None by our Church were ever compelled to the Faith When did ever our Church encourage any Christian King to send his Arms to compel any Pagans or Infidels to the Faith 3. Let it be remembred None in our Church are punished only for their Opinion Even The Liberty of Prophesying saith Opinion may accidentally disturb Sect. 16. Num. 4. the public Peace through the overactiveness of the Person and the confidence of their Belief and the opinion of its appendant necessity and therefore Toleration of differing Persuasions in these cases is to be considered upon Political Grounds and is just to be admitted or denied as the Opinions or Tolerations of them may consist with the public and necessary ends of Government Let it also be remembred that our Church and Laws do allow a Liberty of Conscience and which is more a Liberty of Practice to such a degree as the Laws of the Kingdom and the Church judge safe for the Public Interest 'T is evident that they already allow a large and real Toleration within such bounds as They have judged the Public Peace may be secured which large Liberties all are not sensible of who enjoy them because they compare not the effects of that Spirit of Meekness in our Church with the Cuts of those Rods and Axes too I may say which have been prepared both by the Romish Communion and by other Disciplinarians And by the few things which our Church hath determin'd since there is so great a liberty left for Mutual Toleration It is evident that the Divine Moderation of our Church considers the frame of Man and the uncertainty difficulty and imperfection of Humane Knowledg the weakness and variety of Humane Understandings She alloweth much to the force of Prejudice Education and the power and artifice of Seducers Our Church makes a great reserve of Dispensation to Persons of modest humble docible and peaceful Spirits and proportions its Censures to the degrees of Malice and the Unchristian Temper which appears in Offenders and chiefly designs securing Peace and the true ends of Government and the common interest of her Communion 4. All Christian care is used to inform and instruct the Ignorant and those who are in Error with all Meekness and Patience * Blandâ pietate portandi sunt qui increpari pro suâ infirmitate non possunt Prosper de vitâ Contempl. c. 5. Counsels Debates Persuasions Concessions Indulgences from time to time have been used sufficient to justifie our Church and leave her obstinate Adversaries the more Inexcusable The Infirm and ¶ Veluti pueris absinthia tetra Cum dare conantur priâ—â— or as pocula circum Lucret. l. 4. Weak our Church receives with an Apostolic Care and earnestly provides they be not led into doubtful Disputations It doth not only pray that all such as have Erred and are Deceived may be led into the Way of Truth but requires her Ministers to use all private Conferences and means that may be to reduce the Dissenting Brother Which Method at large is prescribed in the 3 d Canon 1640. for the suppressing the growth of Popery and is also provided for in the 66 Canon 1603. It is not my purpose said King James †Confer at Hampt Court and I dare say it is not the Bishops intent presently and out of hand to enforce these things without Fatherly Admonitions Conferences V. Refor Leg. Eccl. de jud contr har c. 3. and Persuasions Wherefore the Rules of our Church require in the exercise of her Authority great Gravity Temper and Wariness There being no Earthly Providence so likely to secure the Obedience of Children as that of Parents not provoking them and the difference being not great and the danger equal whether that be done by too great severity of Punishments or levity of Commands the one abating the Love the other the Reverence due to the Parents * Dr. Ham. of resolv Controversies Our Church therefore maintains the Reverence due to her by laying greatest stress on the weightest matters of the Law and declares the keeping or omitting of a Ceremony in it self considered is but a small thing setting aside Wilfulness and Contempt ¶ Pref. of Cerem and which might in reason gain Love to our Church her Punishments are as mild as her Commands are reasonable 5. The Punishments for any Errors yea Heresy it self which by our Laws are allowed or by our Church are approved are so moderate as thereby may appear their design is not Destruction but Amendment and Edification As our Church doth earnestly commend Gentleness so it practiseth the same for as our Church saith †Homily of the state of Matrimony Honest Natures will sooner be retained in their Duties by gentle words than by extremity and severity and frowardness is not mended with frowardness but with softness Wherefore the Institution of a Christian Man saith The Bishops are not bound so precisely but they may attemper and forbear the Execution of their Jurisdiction when by so doing the Cure of the Offenders and the Tranquillity of the Church may be furthered Our Church being of the same Judgment with those Fathers of the Church who when the Donatists were intolerable they consented to some lesser Penalty but constantly condemned taking away their Lives * Semper tamen Augustinus excipit supplicium Mortis non quod illos hoc non mereri putaret sed tùm quia hoc decere Ecclesiae Mansuetudinem putaret C. Bellarm. de Laicis Tom. 2. l. 3. c. 21. At other times our Church moderates her Censures in proportion to the Offence for the reducing the Transgressor using a Medicinal Censure before a Precisive a less to prevent a greater Excommunication ¶ Canon 48. 88. 109. 115. This she resorts to as the last Remedy †Monitio omnes ferè Censuras Ecclesiasticas pracedit De Polit. Eccl. Anglic p. 315. and so also that the Church hath her Bosom open to any who return and repent of their wicked Errors and Practices and upon Repentance our Church is more ready to Absolve than otherwise to Bind and delights to give her Sons to God but very unwillingly * Form Senten Excommunic delivers them over to Satan ¶ Sic Episcopi affectus boni est postremò quod sanari non potest cum dolore abscindere
of Men. § 1. In that Vniversal Concord which our Church hath maintained with all so far as lawfully and usefully it may § 2. Her protesting against unsufferable Abuses well consisting with her Moderation and Charity § 3. Our Church leaveth other Churches to the use of their liberty and vindicateth that use mutually § 4. Her especial Moderation and Charity toward the Greek Church § 5. Our Church's Modesty and well-becoming Behaviour toward other Churches and their mutual affection unto Ours § 1. THe excellent temper of our Church is abundantly justified in that Universal Concord and Friendship it desires to maintain with all so far as may be done lawfully Our Church separates indeed as far as is possible from all that is vile and impure making her self as is the Church a Society distinct from Jews and Gentiles and by her Censures doth separate from those that are inordinate and in her own defence keeps her self from complying with sinful and unjust conditions of Communion Yet with the whole Church throughout the World and every part thereof to whom her Communion is not displeasing Our Church in desire and endeavour doth maintain all inward and outward agreement she can * Odia restringi favores convenit ampliari Reg. juris in affections and behaviour also so approving her self that it is manifest she unwillingly differs from any and no more than needs must Thus the 30 Canon of our Church Nay so far was it from the purpose of the Church of England to forsake reject the Church of Italy France Spain Germany or any such-like Churches in all things which they held and practised that as the Apologie of the Church of England confesseth it doth with reverence retain those Ceremonies which do neither endamage the Church of God nor offend the minds of sober Men and only departed from them in those points wherein they were fallen both from themselves in their Ancient Integrity and from the Apostolical Churches which were their first Founders Episcopal Divines saith Bishop Bramhall * Vindication p. 30. do not deny those to be true Churches where Salvation may be had § 2. Neither did our Church of England ever yet oppose it self to any lawful Ecclesiastical Authority which yet is inseparably of the Essence of Schism but on the contrary according to a singular Moderation * Ecclesia Britannica quâ est perpetuò in omnes Christianos singulari moderatione Christianâ dilectiene c. De Antiq. lib. Eccl. Brit. Thes 4. and Charity it doth open its Bosom to every genuine Son of the true Catholic Church of what denomination soever For it is one thing for any to frame to themselves a diverse Congregation and Religion separate from and opposite to the Universal Church as anciently did the Donatists and another thing not to communicate with some particular Persons and Places in some unwarrantable usages and that under express protestation from whence was occasion'd the moderate and innocent Title of Protestants †V. Cluverium Calvisii Chron. ad An. 1529. for protesting against the Edict at Worms which was for restoring all things as they were without Reformation By which Protestation all scandal of Schism is taken away and desire of reconciliation is publicly testify'd not as of absolute necessity but for the sake of Catholic Unity by which Protestation a right is vindicated from the usurpation of the Church of Rome who fondly calls her self not only Catholic but the Mother and Mistress of all other Churches by which she makes her self a public invader of common Ecclesiastical Right § 3. In Matters of Ecclesiastical Freedom The Church of England leaves always other Churches to their liberty and vindicates their right to the same * V. D Durell's View of the Reformed Churches As other Reformed Churches leave us to our liberty and vindicate the same Article 34. It is not necessary that Traditions and Ceremonies be in all places one V. Homily of Fasting or utterly like for at all times they have bin diverse and may be changed according to the diversities of Countries * Distant inter se linguae sed linguarum distantiae non sunt Schismata omnes linguâ ad uâ—am fidem S. Aug. in Joan. Times and Manners Every particular National Church hath Authority to ordain change and abolish Ceremonies or Rites †Pref. of of the Church the Cerem In these our doings we condemn no other Nations nor prescribe any thing but to our own People only According to the practice of S. Cyprian clearing himself to the African Bishops Judging none nor removing any from the right of Communion if they think somewhat diverse from us For which S. Austin * Cujus charitas non solâ—nt illius temporis Christianis sed etiam posteris ad medicinalem notitiam signatur S. Aug. de bapt l. 1. c. 18. commends S. Cyprian And as Tully †Ita dissensi ab illo ut in disjunctione sententiae conjuncti tamen amicitiâ maneremus Orat. pro provinc Consul spake of himself with relation to Caesar I so dissented from him that in the difference of our Opinion however we remained entire in our Friendship Of this mind also was St. Austin in matters of different Observances as to Times of Fasting and Days of Communicating All this saith he is matter of liberty and no practice is more worthy a grave and prudent Christian than to act so as he sees the Church doth unto which it happens he comes and as the Society doth in which he lives * S. Aug. Ep. 118. Ep. 86. And in these Matters of which the Holy Scripture appoints nothing expresly the Custom of the People of God and the Institutes of our Superiors are to be held for a Law Of which if we have a list to dispute and to disprove others for their different Custom there will arise endless Contests M. Amyrald * Galli Anglorum câ—tibuâ— libentissimè intersunt Eucharistiam ex eorum more participant Episcopis sese subjiciunt Angli pariter c. Amyraldi Irenicum p. 351. well observes the friendly moderation of the English and French Protestants when they are in each other Countries they readily join themselves with the Communion of the Churches they are in Yet such is the abundant Moderation of our Church That to Merchants and Strangers of other Churches are permitmitted their several Congregations and Churches And all Aliens of the Reformation have by Act of Uniformity an express provision made for their enjoyment of their own way of worship at the pleasure of his Majesty which is real proof that Conformity doth not prejudice Trade * V. Mod. Pleas for Comprehen answerd p. 210. ¶ Omnibus notum est quà m elementèr patiantur peregrinorum Ecclesias Ceremoniis ritibus uti diversis ab Anglicanâ Ecclesiâ Saravia de div grad Min. c. 24. And this tender care of other Churches Liberty which the Church
and others that do not hold with them they do very much hazard their right and title to the said Catholic Church as much as by any thing CHAP. XVI Of the Moderation of the Church of England in her Reformation § 1. The Reformation of our Church as it had just grounds and was by just Authority so it was managed with due Moderation the Idea of our Reformation having bin impartial § 2. The whole manner of it so far as concerned our Church was with great temper § 3. She separated from the Romish Errors not from their Persons any more than needs must § 4. Our Charity exceeds that of the Church of Rome which denys Salvation to all who are not of her Communion § 5. The Preparation of our Church to submit to the Church Vniversal saves us from Schism § 6. The Reformation of our Church was the more Christian because not fierce but well governed § 7. Albeit the Moderation of our Church seems to have enraged her Adversaries yet because of this Moderation our Church is the better prepared to survive Persecution § 8. The Moderation of our Church in her Reformation was founded on Rules of absolute Justice as in sundry great Instances is made to appear § 1. THe moderate and orderly Reformation of the Church of England Bishop Bramhall well calls the Terror and Eye-sore of Rome * Answer to the Bp. of Chalcedon p. 244. because of 3 Conditions of a lawful Reformation well agreeing thereto viz. Just Grounds Sufficient Authority Due Moderation 1. Just Grounds Under which head I shall not take too large a compass to illustrate the Moderation of our Reformation either from the manifold Usurpations and Corruptions of the Church of Rome at that time nor from the invidious task of looking into the extreme Rigors of any other Models of Reformation Neither is it here necessary to reflect more particularly on Matters of Fact historically relating hereunto which have bin copiously set forth by a multitude of Writers both Ecclesiastical and Civil which abundantly justify this Reformation both in its Causes and Proceedings clearly manifesting how this Church was justified therein from the unjust conditions of Communion which the Church of Rome peremptorily insisted upon 2. That it might have Just Authority the said Reformation was manag'd by the Guides and Governors of the Church and was confirmed by Supream Authority and so in every particular was as legal as any Reformation could or ought to be as doth sufficiently appear from Matter of Fact recounted in the Histories and Monuments thereof Wherein the Princes acted their parts and the Clergie theirs they calling together the Bishops and others of the Clergie to consider of what might seem worthy Reformation and the Clergie did their part for being called together by Regal Power they met in a National Synod of 62 and the Articles were agreed on and were afterward confirmed by Acts of State and Royal Assent * Arch-Bp Laud §. 24. Any Reformation otherwise than Regular is as much against the Principles of our Church as any one can wish and had the Doctrine of our Homilies bin well regarded it might have prevented much mischief consequent on later Reformations Lest any Persons upon colour of destroying Images make any stir or disturbance in the Common-Wealth it must always be remembred that the redress of such public Enormities pertaineth to the Magistrates and such as are in Authority and not to private Persons In the Homilies against wilful Rebellion is set forth at large the sufficient reason of our Church's Reformation viz. the Intolerable Usurpations of the Bishop of Rome To the same purpose * Angli necessitate dirâ cogente secessionem fecerunt Casaub ad C. Per. the Apologie of the Church of England doth express it self more largely than need be repeated We did nothing rashly or insolently for the sake of any worldly pleasure or advantage but upon great advice and deliberation we shook off a Yoke which we had no obligation to endure †Postermò ab illo decessimus cui obstrecti non eramus ejusque jugum ac tyrannidem excussimus Apol. Eccl. Angl. §. 150 159 160 c. The Church of England did but behave her self as became a free Church enjoying the Rights of a Patriarchal See according to the Rules of the Universal Church it reformed it self when it had high need For as King Henry the 8th said in his last Letter to the Pope Better is it in the middle way to return than always to run forth head-long and do ill 3. The Due Moderation of our Reformation will appear if we consider 1. The Idea or Form of our Reformatation was neither taken from Luther nor Calvin as the Romanists love to speak of us * Impia mysteria instituta ad Calâ—ini praescriptum Bulla Pii 5. contra R. Elizab. Calvinicas aliquot deprecationes substituit De Schism Angl. p. 165. In illis Angliae legiâ—us quae alios actus Sacrilegos ut Participationem Calvinianae coenae similes Communicationes in eorum ritibus praecipiunt Suraii Def. l. 6. c. 11. nor from any other but from the Holy Scriptures according to the use of the Primitive Church which were only its measures according to which our Church practis'd the part of the Elective Philosopher and chose what she thought most agreeable among the rest she seemeth to come nearest the Augustan Confession and the Consultation of Herman Arch-Bishop of Colon which was also set forth in English 1548. Among others that have reformed their Churches I have often saith Saravia admired the wisdom of those who restored the true Worship of God to the Church of England who so temper'd themselves that they cannot be reproved for having departed from the Ancient and Primitive Custom of the Church of God and that Moderation they have used that by their Example they have invited others to reform and deterred none * Sarav Desins Praef. * Ea omnia sublata sunt quae nimium onerosa operosa sunt Lud Capel inter Thes Salmur 6. Between those who were loth to bid adieu to their Ceremonies and others whose Reformation had no bounds our Godly Reformers compiled the excellent Model of our Liturgie in so moderate and well-temper'd a Mode as neither part had Alliance of D. off c. 1. just cause to think themselves agrieved †So that the Church of England appears faithfully to have practised the same counsel which P. Gregory the Great gave unto Austin the Monk when he was sent over into England From all Churches chuse whatsoever things are Pious and Religious whatsoever things are Right and being gathered into one bundle commend them to the Minds of the English for their use ¶ B. Greg. Epistol ex registro l. 12. indic 7. For having laid their Ground that Holy Scripture containeth all things necessary to Salvation Artic. 6. They do upon that * Huic Basi Reformationem Britannicam niti
are known to have done more real and faithful service to the Protestant Cause than all those that have entertained and promoted that rumour have bin able to do I will at present only mention Arch-Bishop Laud whose Labours against Popery and the other Separation were equally vigilant Of whom the Letter of Discovery of the Treason against the King and Kingdom and the Protestant Religion Octob. 1640. thus speaks Yet notwithstanding there remained on the King's part a knot hard to be untied for the Lord Arch-Bishop by his constancy interposed himself as a hard Rock And yet it was a lamentable hard case that at the very same time the Reproaches and Seditions of the People were inflamed against King Charles I. of blessed memory and Arch-Bishop Laud under suspicions of their favouring Popery at the very same time the Jesuits were conspiring the killing of King Charles I. and also Arch-Bishop Laud and the Convulsion of the Kingdom and the Ruin of the Protestant Religion and introducing of Popery as appears by the Discovery to Sir William Boswell at the Hague 1640 and sent over by him to the King and the Arch-Bishop Even thus hath bin the practice of the Romanists to slander Princes also for being Papists and then to assassinate them for being too zealous Protestants * The Lord Chancellors speech March 6. 1678. 4. Whereas our Enthusiastical Friends are ready to object unto us That the Church of England is either Popish or in some degree prepared to be so namely because she hath Bishops a Liturgy and Ceremonies Such might know if they rightly understood things even what they object that these things do most of all oppose Popery and help to secure us from it For 1. Episcopacy asserted in our Church is the greatest opposition to Popery that is for the very formality of Popery is the Pope's Jurisdiction over all other Bishops and Churches which Authority of the Pope is no where so much contradicted as by our Episcopacy To say nothing what our Bishops undeniably and unanswerably have performed against Popery It is very well known what rejoicing that Vote for pulling down Episcopacy brought to the Romish Party how in Rome it self they sang their Io Paeans upon the tidings thereof and said triumphantly The day is ours * Bp. San derson's Preâ—ace §. 17. 2. A Reformed Liturgy as ours is separated from all Popish Soyl and Corruption must needs be it self the greatest security from Popery since the want of it tends to bring in the worst part of Popery which is Enthusiasm and Phanatical pretences to Revelation and an Infallible Spirit as hath bin abundantly experienced 3. Our Ceremonies reformed from all Popish Reasons and Ends of their Institution are useful to defend Christianity from Superstition using People to apprehend that Christian Religion consists neither in their necessary use nor in their being necessarily refused either of which is an equal infringing of Christian Liberty Much more might be added in defence of what is appointed in our Church as the Marks and Bounds of a moderate Reformation and do afford a better Apology and Defence against the Romanists in the Judgment of the General Church than they can have who fix upon false Principles and therefore may the more easily be turned unto the opposite extreme Whereas the true Moderation of our Church gives her establishment against each opposite Errors Yea it is manifest that our Church of England thus reteining Episcopal Government and a well-reformed Liturgy and while it observes Christian Festivals and a moderate outward decency in the Church of God as did the Churches of Christ in the Primitive Times hath a fairer Plea and foundation of Argument to invite and perswade any from Romish Corruption than a Dissenter who will tell such a one That all that is Popery which account of things may presently beat him back and make him conclude that Protestants call that Popery which in the purest and most Primitive Times was practised in all Christian Churches in the World Whereas how easy a thing is it for a Popish Priest to turn himself into a Gifted Brother And what Opinion is there of the Romanists which may not come forth as a New Light So that it was no ill Character of a Schismatic He is a Papist turned wrong side outward § 12. Wherefore an easy Prudence which is a perpetual kind of Divination * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbialis senarius qui sic apud Ciceronem redditur Benè qui conjiciâ— hunc vatem perhibeto optimum may readily foresee how soon if occasion present those Parties so seemingly opposite will close even more certainly than they themselves are aware of for Men of wrong Principles know not where to find themselves after a while especially in changeable Times because they know not where their Principles will lead them In the mean while such as hold a stedfast Communion with our Church must needs be the most firm Protestants of any because they follow the Moderation of the Church it self For Truth is ever found among the modest who never affect utmost extremes which the Vulgar of which our Dissenters consist so passionately and hastily run into Wherefore among the Considerations touching the true way to suppress Popery in this Kingdom* it was well laid down The best way P. 132. for the suppressing of Popery in this Kingdom is to get our Church to be better understood And indeed if all who call themselves Protestants of what denomination soever understood their own Interest they must needs be for upholding our Church of England For if it be overthrown it must either be by Divisions and certainly the watchful Adversaries of Rome will chiefly make their Game by them whose business is to promote them If our Divisions prevail the Romanists will prevail also * Thorndike Forb of Pen. p. 37. Or 2ly by Toleration by which the same Romanists will obtain but an opportunity openly and as it were by Authority to divide and work their Wills which without a Toleration they only dare attempt secretly Or 3ly by setting one of the Dissenting Parties uppermost But they all have given such proof of their Rigour already that all other Parties will think themselves equally grieved then and the cry for Toleration will continue to be as loud and they can never expect from any Constitution more Moderation than what our present Establishment affords Therefore all that love Moderation and are afraid of Popery ought to be solicitous for the welfare of the Church of England as it is now setled And now I have said thus much and more may be said on this Head if this be not enough to convince any who are sincerely dispassionate I may appeal to all the World of the truth of what hath bin said with no design to reproach any ones Persons or incense any one's Spirit but in the real Spirit of Meekness and most affectionate regard to such who are wrought upon to be