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
5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority of the Holy Scripture our Church rather doth take for granted than prove too laboriously or uncertainly § 9. All immoderate extravagancies concerning interpretation of Holy Scripture avoided by our Church p. 48 Chap. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared p. 77 Chap. VI. The Moderation of the Church in its judgment of Doctrines § 1. Our Church doth wisely distinguish between what is necessary for Salvation and what is not § 2. Her Articles are few § 3. Which are generally exhibited not as Articles of Faith but consent Concerning subscription § 4. Our Articles are propounded so as to avoid unnecessary controversy § 5. The wise Moderation of the Kings of England in their Injunctions to Preachers and Orders taken to preserve Truth Vnity and Charity § 6. The Controversies of the late Age are well moderated by the determinations of our Church § 7. As our Church requires our consent in nothing contrary to sense or reason so it hath also contain'd it self from immoderate curiosity in treating of venerable mysteries § 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact § 9. Doctrines are so propounded to those in our Churches Communion as not to render useless their own reasons and judgments The reasonableness of which is proved and the Objections answered § 10. The use which we are all allowed of our private judgments is requir'd to be menag'd with a due submission to the Church The duty of which submission is laid down in sundry Propositions p. 114 Chap. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths p. 166 Chap. VIII Of the Moderation of the Church in relation to Ceremonies § 1. In the Ceremonies of our Church which are very few and those of great antiquity simplicity clear signification and use our Church avoids either sort of superstition § 2. They have constantly been declared to be in themselves indifferent and alterable but in that our Church avoids variableness is a further proof of its Moderation § 3. They are professed by the Church to be no part of Religion much less the chief nor to have any supernatural effect belonging to them § 4. Abundant care is taken to give plain and frequent reasons and interpretations of what in this nature is enjoined to prevent mistakes § 5. The Moderation of our Church even in point of Ceremonies compar'd with those who have raised so great a dust in this Controversy § 6. Many innocent Rites and usages our Church never went about to introduce and why § 7. The Obligation of our Church in this matter is very mild § 8. The Moderation of our Church in her appointment of Vestments § 9. The Benedictions of our Church are according to great Piety and Wisdom ordered § 10. The Moderation of our Church in her appointments of Gestures § 11. Of the respect which is held due to places and things distinguished to Gods Service our Church judgeth and practiseth according to an excellent Moderation p. 201 Chap. IX Of the Moderation of our Church with respect to Holy-Days namely both the Feasts and Fasts of the Church § 1. The Feasts of the Church are few and those for great reason chose with care to avoid the excesses of the Romanists § 2. The further behaviour of the Church in her Feasts most useful and prudent § 3. We celebrate the memory of Saints but of none whose existence or sanctity is uncertain § 4. The excellent ends of our Churches honour to Saints are set down § 5. That they are Festivally Commemorated not out of opinion of worship or merit or absolute necessity thereof to Religion § 6. Our Church runs not into any excess in any Prayer to Saints § 7. Nor with reference to Images § 8. Whether our Church in any of these practices be justly charged of Popery by those who Canonize among themselves those who are of uncertain sanctity § 9. The Moderation of our Church in its honour given to Angels § 10. And to the Blessed Virgin § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that the Lords Day nor any other Festival be abused to Luxury and Impiety § 12. The Moderation of the Church with reference to its Musick and Psalmody § 13. The Moderation of our appointed Fast The Lenten or Paschal Fast how far Religious by the Precept of the Church p. 234 Chap. X. Of the Moderation of the Church in reference to the Holy Sacraments § 1. The Moderation of our Church raiseth no strife about words relating thereunto § 2. Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized
of means to the neglect of another Because there are so many Arguments which may sufficiently satisfy any of their Authority because some are convinced by some others by others We are encouraged in our Church to receive the Holy Scriptures as the word of God both from inward and outward motives both of divine and moral consideration But for our greater certainty and safety in a matter of so great concern our Church doth not lay the weight of so great a cause on slight or uncertain Foundations as the infallibility of the Church much less demonstration from the evidence of oral tradition or the testimony only of the Divine Spirit held by some so absolutely necessary to convince every one of the Divine Authority of Scriptures that without such an inward testimony there can be no kind of certainty whatsoever The Moderation of our Church excellently governs her judgment herein neither refusing the just Authority of Gods true Church nor denying any necessary influence of the Holy Spirit of God according to which Moderation guiding our selves we shall have occasion elsewhere to justify the real certainty of our Faith ch 6. § 8. In convincing also those of the Authority of Holy Scripture who do deny the same the wisdom and temper of our Church prudently hath omitted a twofold medium as improper to confute obstinate Adversaries The one is of proving the Divine Authority of the Scriptures by Scriptures themselves which though it be a sufficient proof among them who have received them as divine yet to others it can never stop the objection from returning infinitely if the objector please to be dissatisfied The other method is alledging the Testimony of the Spirit for though the Church of God hath the Holy Spirit yet those that dispute this point may not have the Spirit neither can any ones saying so be a proper Argument to convince another Thirdly Our Church avoids the Circle of proving the Scripture by the Church and the Church by the Scriptures again because our Church doth first acknowledge the Holy Scriptures as superiour to it self o Article 6. 20. as one of the first principles of its Doctrine and against those who deny that principle of the Holy Scriptures veracity it doth dispute no otherwise than by reasons convincing the certainty of Tradition But as Archbishop Laud in his Preface against Fisher takes notice While one Faction cries up the Church above the Scripture and the other the Scripture to the neglect of the Church According to Christs Institution the Scripture where it is plain should guide the Church and the Church where there is doubt should expound the Scripture § 9. Whereas many run into very immoderate extravagancies concerning the interpretation of Holy Scripture our Church contains it self within very wise and just proportions in its judgment and practice concerning this matter 1. Concerning Holy Scripture it doth own what the Ancient Fathers p S. Chrys Hom. 3. in â— Thess S. Aug. in Ps 8. V. Second Part of the Homily of the knowledge of H. Scrip. have testified That what is absolutely necessary unto Salvation of all either for knowledge or practice is so fair and intelligible and plain to be understood of any that there needs no interpreter of the meaning of the sense to them who understand the words 2. For the understanding other places in Holy Scripture which are more obscure our Church doth suppose and acknowledge plentiful means allowed of God both to the Church and by and in the Church to all particular persons as much as is necessary that such places be understood For those which are mysterious and intricate are for the curious and wise to enquire into They are not the repositories of Salvation but instances of labour and occasions of humility and arguments of mutual forbearance and an endearment of reverence and adoration as the Archbishop of Spalato and our Bishop Taylor use to speak Such means for the interpretation of Scripture are the ordinary assistances of the Holy Spirit of God The instructions of the Church the use of our Reason especially in comparing one Scripture with another which excellent means of finding out the sense of Holy Writ our Church her self doth often use and recommends the same to those of her Communion according to the ancient practice of the Church Yet if we speak properly we do not call the Scripture the interpreter of it self nor properly a Judge of matter of Faith q S. Scripturam Judicem qui sentiunt rectè sentiunt sed siguratè â—oquuntur Gro. de Impâ—rio sum pot Though it be the Rule according to which the judgment which is of Doctrines is made and in Analogy with which Interpretations of Scripture also are to be govern'd But because of the danger of the vulgars being misled our Church doth send them frequently to their Pastors and Ministers for publick instruction and private advice and counsel and inferiour Ministers it refers to their Bishop r Exhortation to the Holy Communion Canon 53. The same method our Church directs for resolution of doubts which may arise referring to the Liturgy Preface concerning the Service of the Church Forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the parties that so doubt shall alway resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same And if the Bishop be in doubt he may send for the resolution thereof to the Archbishop 3. Our Church doth not attribute more or less authority to the means of interpreting Scripture or any part thereof than God hath given it for that purpose and here the Moderation of the Church might be illustrated from the manifold extravagancies others have run into in this matter on all sides 1. Some make the Holy Spirit of God the only immediate interpreter of Scripture unto all persons whatsoever that at any time understand any thing thereof Others run into another extreme of slighting the illumination and assistance of the Holy Spirit 2. Some assert the Church of Rome only to have an infallible and absolute Authority herein others deny both the Church Universal and all parts thereof all authority to teach those under her Discipline or interpret any Scripture to them 3. Some have maintained that the publick Magistrate is the only interpreter of Scripture others deny him any kind of authority over or about the Church 4. There are those who make humane reason the only interpreter of Scripture Others reject all use of reason in divine matters Among these and many more extravagancies of men The Moderation of our Church keeps on one hand from the Tyranny of those who make such Authorities the Rule of interpreting Scripture which
never were so appointed And on the other from the wild inordinacy of them who make their own private principle whatsoever it be the rule of Scripture interpretation Among all wisely making use of and asserting and recommending such means as are given for the conveyance or interpretation or both for the conveying and interpreting of Divine Writ Something further of which will more distinctly appear in the next Chapter CHAP. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared § 1. THE Moderation of the Church of England appears very great in her due applying this Rule of Faith to her self wisely and fitly making use of all those Instruments which are most proper and useful in conveying to us that Rule or which are most subservient to the right understanding our Rule avoiding either extreme of those who attribute too much or too little to those instruments of conveyance and interpretation Such as the Authority of the Universal Church The Decrees of Councils The Testimony of the Fathers Other Traditions The Witness of our own particular Church Right Reason alone The Testimony of the Spirit To all and every of these enumerated instruments either of certain conveyance or interpretation of Scripture our Church gives their due place and esteem according to their influence and use and no more which must needs demonstrate a great deal of Wisdom and Moderation in the judgment of the Church 1. The Universal Church it self is no where by the Church of England made the Rule of her Faith but a Witness and Keeper of Holy Writ Art 20. Yet the judgment of the Catholick Church of Christ was always by the Church of England held in greatest veneration next unto the testimony of the Spirit of God himself because of those famous Promises made by Christ himself to the Church which we read of in the New Testament Yea in the Old Testament The Prophecies concerning the Messias and concerning the Church and the Ministers of the Church always are join'd together as I have sometime heard a great Prelate of our Church teach us And because whatever Arguments we have for the truth of Holy Scriptures as thanks be to God we have many beside yet also from the witness and keeping of the Church a Ecclesia non discernit sed niâ—a traditioni legitimae testatur quae sint Canonicae Scripturae Spalatens l. 7. ch 1. we receive the Holy Scriptures themselves and in the sixth Article In the name of Holy Scriptures the Church doth understand those Canonical Books of the Old and New Testament of whose Authority there was never any doubt in the Church So that as the Archbishop of Spalato hath it we have recourse to the Church not as to an Authoritative Judge but as to a Treasure and Repository b Haec sunt quae Patres intra Canonem concluserunt Haec nobis à Patribus tradita S. Hieron Ruffinus in which the Canonical Books and all things necessary to Salvation are preserved by faithful Tradition Wherefore the Catholick Church it self is called not a Judge nor a Rule c Credo Ecclisiam credo Ecclesiae per Eâ—clesiam Non diâ—imus credo in Ecclesiam â—â—t credo in Ecclesiâ— Ep-Esâ—enâ— but more truly a Witness and Keeper of Holy Writ and for interpretation of Scripture and for our help in judging of Doctrines according to our Rule the Church of England values above all others the Judgment of the Catholick Church so far forth as we can attain the testimony of the Catholick Church by such instruments as are approved and undoubted For though d Second Diâ—â—native against Popery l. 1. â— 1. If by Catholick you mean all particular Churches in the World then though truth doth infallibly dwell amongst them yet you can never go to School to them all to learn it in such questions as are curious and unnecessary and by which the Salvation of Souls is not promoted Yet we know that in the Primitive Time the Christian Church was in a less compass and more undivided Wherefore if such matters which are most essential to the being and well-being of the Church are both delivered from that time and with their conveyance have been approved by the Church in common ever since If the Church may be a sure instrument of conveyance of the Books of Holy Scripture why not also of such matters wherein all so well agree from the first and do in no sort thwart the Tradition of the Holy Scripture it self Wherefore in the Canon set forth in our Church with the Articles of Religion 1571. it is caution'd That nothing be at any time taught either to be held or believed upon the account of Religion but what is agreeable to the Doctrine of the Old and New Testament which the Catholick Fathers and antient Bishops have gathered from thence Which Golden Rule of our Church I find twice extoll'd by the Illustrious Grotius once e De imp sum potesta c. 6. §. 9. p. 181. in these words I cannot but commend that famous Canon of the Church of England That c. And again in one of his Epistles f Apologiâ— Eccl. Anglicanae Accessimus verò ad illam Ecclesiam in quâ omnia castè reverenter quantum nos assequâ— potâ—imus proximè ad priscorum temporum rationem §. 118. Inde enim putavimus restaurationem petendâ—m esse unde prima Religionis initia ducta essent §. 150. He takes occasion from this Canon of the Church to say He wonders any should deny In England they attribute more to the ancient Church than they do in France The form also of profession in the admission of Professors in Divinity in the University because it doth very fully express the sense of the Church of England I repeat the tenour thereof I from my heart do embrace and receive all the Holy Canonical Scripture in the Old and New Testament comprehended and all those things which the true Church of Christ Holy and Apostolick subject to the word of God and governed by the same doth reject I reject whatsoever it holds I hold Concerning the Church of England in this matter hear we what the Learned Casaubon hath declared in an Epistle to Heinsius g Ep. Ecclesiasticae p. 345. This saith he is my judgment Whereas there will and can be but one true Church we are not hastily to recede from those Doctrines of Faith which the consent of all the ancient Catholick Church hath approved and whereas I own no other Foundation of true
Council where alone those men are heard which are determined for ever in all points to defend the Popish party and to arm themselves to fight in the Bishop of Romes quarrel though it were against God and the Holy Scriptures It is no general Council neither ought it to be called general where the same men be only Advocates and Adversaries defending his Primacy born by the ignorance of the World nourished by the ambition of the Bishops of Rome defended by places of Scripture falsly understood Neither secondly is our Churches honour to general Councils lessened because she declares they are not infallible as in our 21. Article of Religion When they be gathered together Forasmuch as they be an Assembly of Men whereof all be not governed with the spirit and word of God they may erre and sometime have erred even in things pertaining to God wherefore things ordained by them as necessary to Salvation have neither strength nor authority unless it be declared that they be taken out of Holy Scripture t Itaque legantur Concilia quidem Cum honore sed interim ad scripturam piam certam rectamque regulam examinentur Reform leg Eccl. c. 14. Notwithstanding they are not infallible yet for the establishing consent King James may be presumed to declare the sense of our Church of the use of such Councils lawfully assembled Come saith He u Rex Jacobus ad Card. Perr put it to the Issue allow a free general Council which may not depend upon the arbitrary will of one man and the Church of England is prepared to give a Reason of its Faith For even anciently it was a great complaint in the Church as the Fond of all their mischiefs x Nilus Archiep Thesâ—al l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Controversies were not determined after the Primitive Rite and manner § 3. Concerning the Testimony of the Fathers the Church of England hath observed the same wise Moderation in her judgment and use of them also no where judging of them as unliable to error according to the arguing of the 21. Article Because they are but men and sometimes have erred in things pertaining to God neither hath our Church any where swallowed their errors through the Veneration of their Piety and Antiquity Yet because of their Proximity to the Apostolick times and the just authority in the Church which for their Learning and Piety they have obtained and all along hath been given them Our Church in her Monuments gives a great deference to their judgment testimony and practice In the 31. Canon Forasmuch as the ancient Fathers of the Church led by the example of the Apostles appointed c. We following their Holy and Religious Example do Constitute and Decree Canon 32. According to the judgment of the ancient Fathers and the practice of the Primitive Church We do Ordain Canon 33. It hath been long since provided by many Decrees of ancient Fathers That c. According to which Examples we do Ordain Canon 60. Forasmnch as it hath been a solemn ancient and laudable Custom in the Church of God continued from the Apostles time That c. We will and appoint So in the 30. Canon The lawful use of the Cross in Baptism is explained from the practice of the Primitive Times And in King Edw. VI. Proclamation before the Common Prayer Book the reason for our Forms and Rites is justified from the practice of the Primitive Church and in the Preface concerning the Service of the Church Here you have an Order for Prayer and reading the Holy Scripture much agreeable to the mind and purpose of the old Fathers and in many other places where they are named and where they are not named The footsteps of their ancient Piety have very discernable impressions throughout the whole Constitution of our Church Wherefore as it is in the Reformation of the Ecclesiastical Laws of England as was intended y Reform leg Eccles Angl. c. 15. Let the Authority and Reverence be continued to the Ancient and Orthodox Fathers but such as may be subject to the determination truth and authority of the Holy Scriptures For always the ancient Fathers z Neque enim quorumlibet disputationes quamvis Catholicorum laudatorum hominum velut seripturas Canonicas habere debemus ut nobis non liceat salvâ Honorificentiâ quae illis debetur hominibus aliquid in eorum seriptis improbare Talis ego sum in scriptis aliorum Tales volo esse intellectores meorum S. Aug. Ep. 3. V. Ep. 19. ad S. Hier. Chilingw Pref. §. 25. themselves refused any other kind of honour or respect frequently admonishing the Reader that he admit their opinions or interpretations but so far as he sees them agree with the Holy Writings So that since Protestants are bound by Canon to follow the ancient Fathers whosoever doth so with sincerity it is utterly impossible he should be a Papist And indeed the Reverence of the Church of England to the ancient Fathers as it is most regular and well govern'd so it is most uniform and constant whereas nothing is more ordinary with the Romanists than when they are prest and urg'd by the authority of the ancient Fathers against them to depreciate their testimonies and add some scurvy false insinuations concerning them as hath been often observed of C. Baronius Bellarmine Stapleton and others Whereas the constant Reverence of the Church of England to the ancient Fathers is such that the Romanists cannot but acknowledge it very often as De Cressy a Exomolog p. 102. 135. saith Indeed the Protestants in England make honourable mention of the Fathers They profess greater Reverence to Antiquity than any other Sect whatsoever § 4. There are many things of excellent use in themselves which come to be suspected and reproached because of the abuse they have had in the Roman Church Of which Tradition may be a great instance Because the Church of Rome hath made Tradition equal if not superiour to Holy Scripture therefore others run to the other extreme of undervaluing all kind of good and lawful Tradition not considering that Holy Scripture is Tradition Recorded And forgeting that in the Church of God one great proof of the integrity of the Canon of Holy Scripture it self hath been always Tradition which these men so confidently despise There are also some Traditions not contrary to the Holy Scripture which if they be rightly qualify'd have and ought to have great authority with us Wherefore upon all occasions is celebrated among us that famous passage of Vincentius Lirinensis b Vinc. Lir. adv Haer. c. 3. Whatsoever is universally delivered which every where which always which of all is believed that is accounted as indubitable and certain We receive not saith Bishop Bramhall to M. Militiere your upstart Traditions nor unwritten Fundamentals but we admit genuine universal Apostolical Traditions And we are so far from believing Tradition without allowing the Papacy That one of the
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
disposition to swallow all Poysons and are liable to the guilt not only of their first solitary error but all which are consequent thereon whereas those who use a sober examination after they are convinced of one error will be more cautious of others and the truth they come to of choice and judgment is also more praise-worthy and more tenible I should swell this head into too great a bulk if I should enumerate the sundry places wherein our Blessed Lord and his Holy Apostles did stir up and provoke the industry of the Christian Disciples to search discern prove try examine what they received lest at any time they were seduced by false Prophets The same admonitions and method have the ancient Fathers of the Church persued Both which would be endless here to recite Indeed all sorts of perswasions of men seem to confess the necessity of first convincing the reason and judgment of what is to be received as truth And therefore the Romanists use so many motives of credibility to induce belief of their Church in which if once the Proselyte is caught they serve him as the Chaldees did King Zedekiah after they had taken him Captive they put out his Eyes c Caeco judicio imperata facere quantumvis ea blasphema sint atque impia Apol. Eccl. Anglic. §. 138. 2 Kings 25. 7. Where indeed the mystery we are sure is certainly declared and delivered by God there we ought to captivate not only our imaginations but our reasons to the obedience of Faith not staying for a connexion of the parts of the Proposition to be believed by Scientific evidence which Mr Sergeant makes his Sure-footing But where we are not assured of the matter of fact of the Divine Revelation nor otherwise understand the reasons for such an assent No one can put off humane nature so far as to believe what they please d Nullus credit aliquid verum esse quia vult credere id esse verum nam non est in potestate hominis sacere aliquid apparer◠intellectui suo verum quando voluerit Picus Mirandula Indeed it is the great honour of our Church that it doth not testify nor require attestation unto any thing but where some good reason why we do so is sufficiently manifest which right as she maintains toward others so she vindicates the same to her self namely of examining what is offered to her under the venerable name of the Catholick Church and if need be of reforming any abuses or errors within the bounds of its own Discipline and so separating the pretious from the vile which power of examining Doctrines being forbid by the Church of Rome to her Sons seems to prevent the first occasion and means of Reformation e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Eutychianis inter Athanasii opera Consulatur integer Tractatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders her even incorrigible in her errors and corruptions and remaining so irreconcilable But some do Object That if we allow a right of private judgment it will be a direct means to establish among us an enthusiastic private Spirit which will rely upon its own judgment to the despising all others and if all may use a private judgment why may they not follow it and profess it Then you open a Window to all Divisions and Heresies and render the Church useless and all her Guides We Answer It is one thing to use our Faculties of discerning in a discreet manner which includes all due Reverence to all those instruments which God and the Church have given us for our direction and conduct and another thing to rely on our own prudence to wrest the Scripture to our own sense as the Council of Trent f Nemo prudentiae suae innixus S. Scripturam ad suos sensus contorqueat Conc. Trid. Sess 4. Decr. 2. speaks which the Church of England first of all detests Article 20. Every private person being here required to hear and obey the publick reason of our Church Which being also clear and true can allow the being searcht into and for that purpose she desires but her Sons to open their own Eyes Wherefore the sober use of our own faculties ought not to be called a private Spirit which judgeth according to the general notices of Truth and Good and the common sense of Mankind and the judgment also of the Church such a Spirit is the Candle of the Lord. Not an evil Spirit nor a Spirit of Innovation nor Dissention nor a Spirit of Pride nor Temptation as many of the Church of Rome blazon it As for the growth of Schisms and Heresies from the use of such a private judgment as the Church allows Which Objection was anciently made against the Christian Religion as of old by Celsus to Origen l. 3. Unto which was answered That where any thing was received which was very excellent such differences were common as among the Philosophers and Jews so among Christians but These now who make the Objection generally those of the Romish Communion yet know that though they carry as well as they can an outward shew of unity to their people they have as great divisions as any are And though indeed the corruption of good things is greatest by the abuse of ill men This ill consequence through the Vice of some ought not to take away the common right of all no more than the contentions which arise from the Laws should be thought to render them dangerous to be proclaimed The Christian Religion of it self is sufficient to keep all from error or vice if all men would comply with its wholsome and pacific Decrees as Arnobius g Quòd si omnes omnino salutaribus ejus pacificisque decretis aurem vellent accommodare paulisper non fastu supercilio Luminis suis potius sensibus quà m illius Comminationibus crederent universus jamdudum orbis mitiora in opera conversis usibus ferri tranquillitate mollissimâ degeret in Concordiam salutarem incorruptis foederum sanctionibus conveniret Arnobius l. 1. long since hath delivered And the Church in observance hereof doth procure her own Peace as much as may be in that all are bound not to publish their private sense to the detriment of publick Peace and by her Censures hath a power of repressing publick Dissenters and in case of doubt arising our Church wisely sends the parties so doubting to their Superiours h Preface concerning the Service of the Church And whereas Gods true Religion is but one the profession of which Article 19. and no other Article 18. is absolutely necessary to the being of Gods Church and therein to our Salvation Blessed be God in our Church there is abundant care taken of Gods Holy Religion both by the Laws of the Kingdom and Church for the instruction and government of its members unto edification and peace and every one may be satisfied in his Conscience and Judgment of the Religion he professeth Yet This
of the Church the Ministration of Sacraments and other Rites and Ceremonies but also the Doctrine and Religion set out by King Edw. VI. to be more pure and according to Gods word than any other used in England these thousand Years c. § 4. In all the Churches of this Kingdom Cathedral and Parochial the Church now hath moderately appointed the same Rules and Cautions and the same use among us every where and those few in number plain and easy to be understood f The Preface to the Common-Prayer Book Whereas the Rubricks and Orders of the Church of Rome are so innumerable intricate and various that scarce an Apprentiship may suffice to learn the practice of them which whether it suit with the simplicity of the Christian Gospel may without difficulty be judged Among us an easy Calendar is prefixt with few Canons and Prescriptions and those very intelligible wherein according to an excellent Moderation the People have their parts for excitation sake and to unite their affections although no where in what is properly ministerial § 5. The Moderation of our Church is sufficiently known to the whole World in requiring our Common Prayers to be in the vulgar tongue for the general benefit of all According to our 24. Article It is a thing plainly repugnant to the word of God and the Custom of the Primitive Church to have publick Prayer in the Church or to administer the Sacraments in a tongue not understood of the people Which Article is further confirmed and proved in the Homilies especially in that of Common-Prayer and Sacraments from the nature and end of Prayer Resolving also As for the time since Christ till that usurped power of Rome begun to spread it self and to enforce all the Nations of Europe to have the Romish Language in admiration it appeareth by the consent of the most ancient and learned Writers there was no strange tongue used in the Congregation of Christians Yet for the same reason that common people should have their Prayers in English among us those who have been educated in sufficient learning are allowed to use them in another tongue as in Vniversities and Colleges The use of the Latin Form of Prayers is also commended to the Ministers of the Church of England by Queen Elizabeth's Letters Dated April 6. 1560 g Bishop Sparrow's Collection and also the first Rubrick before the Preface of Ceremonies In all which the Moderation of our Church doth comply as the Queens Letters doth express it with the necessity of those who do not understand other tongues and the desire of those who de § 6. Notwithstanding the Church hath provided most excellent Prayers for the use of private devotion upon all general occasions and what is readily and properly applicable to more occasions particular yet the Moderation of the Church hath not thought fit any where to bind all who are of her Communion to the use of her Common Prayers in private Families or Closets The Rubrick which enjoins All Priests and Deacons to say daily the Morning and Evening Prayer either privately or openly is set down with great Moderation Not being let by sickness or some other urgent cause In the Family or in Visitation of the sick if the particular condition of the one or the other do require it and in private and in the Closet It is not supposed by our Church but that every one may ask their own wants in what form of words he shall think fit h Dr Hammonds Pract. Cat. of Prayer The Consideration of which Liberty indulged by the Church caused I suppose another excellent Writer i Dr Patricks Devout Christian Preface thus also to express himself It is possible also that some may judge this whole work to be but a needless labour since they have the Book of Common Prayers at hand which they can use at home as well as at the Church With these persons I shall not contend but only deliver my opinion freely about this matter which is that the reverence due to that Book will be best preserved by employing it only in the publick Divine Service or in the private where there is a Priest to officiate However the design of it is not to furnish the people with Prayers for all those particular occasions wherein devout Souls would make their requests known to God and the constant opinions of pious Divines in this and other Churches we see by their Writings hath been that other Books of Prayers are necessary for the flock of Christ beside their publick Liturgy Though in the choice of such Prayers as are so accommodate to the occasions of humane Life and such Cases as are incidental to the spiritual needs and circumstances of Christian people there hath been sometimes wished some further advice and recommendation made common by Authority The 55. Canon thus directs That before all Sermons Lectures and Homilies Preachers and Ministers shall move the people to join with them in this Form or to this effect as briefly as conveniently they may in hunc aut similem modum The Title in the Latine Canons is Precationis formula à concionatoribus in Concionum suarum ingressu imitanda In the English Canons the Title is A Form of Prayer to be used by Preachers before their Sermon From all which I only note That the Moderation of the Church is certain and undoubted But the disagreeing variety in practice consequent thereon whether it be so convenient it remains for Superiours to judge § 7. Although some of the ancient Christians used the distinction of Hours of Prayer which at first was thought orderly and useful as a voluntary task and determining of the Christian Liberty of those who profess Gods Service is perfect freedom Yet our Church considering the common employment of most and the natural infirmities of all hath appointed and required only a daily Sacrifice of Morning and Evening Service as of constant observance not excluding but inviting other voluntary oblations of a sincere Devotion to God according to our leisure and opportunity But our Church doth no where countenance the novelties of those that put any trust in the bare recital only of a few Prayers k Dr Cosins of the antient times of Prayer or place any vertue in the Bedroll or certain number of them at such and such hours notwithstanding many of the said Prayers are also directed otherwise than Prayers should be § 8. Although according to the judgment of the Church and in truth the entire worship of God is complete in the Divine Service of the Church even as among the Jews Sacrifices Prayers and Thanksgivings made up the entire notion of Divine Worship so under the Gospel the Sacrifices of Prayer and Thanksgiving do absolutely compleat the worship of God yet our Church judgeth according to an excellent temper of the use and necessity of Sermons acknowledging their great use as occasion requires to convince reprove to excite and comfort
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
all other matters referring to that Sacrament and all the other five Sacraments also in every thing referring to Faith and Doctrine and Rites agree in heart and confession of mouth with all things received in the Roman Church and all the decrees of that Council made or to be made exhibiting all duty to the Pope as the universal Bishop of the Church c. Such gainful and advantageous bargains will they be sure to make for themselves and the keeping up their usurpations before they will allow any concession or mitigate any extreme rigour in their most unwarrantable practises or they will not fail to annex such conditions as shall render their concessions ineffectual § 2. The Doctrine of Transubstantiation which the Church of Rome receives as an Article of Faith absolutely and simply necessary to Salvation and propounds it to be received by all under a terrible Anathema y Conc. Trid. Sess 13. Can. 2. is by our Church plainly denied as contrary both to Holy Scriptures and all testimonies of venerable antiquity and as a doctrine liable to grievous consequences z V. Hist. Transubst à Jo. Dunelmensi which judgment of our Church may appear to them that peruse our Articles 28 29. Order of Communion Rubricks Homilies several Statutes of the Land particularly the late Statute wherein is provided that all that are in office do declare that they do believe that there is not any Transubstantiation in the Sacrament of the Lords Supper or in the Elements of Bread and Wine at or after the Consecration thereof by any person whatsoever yet such is the accurate Moderation of the Church of England in avoiding one error it runs not into other extremes for in the Office of the Holy Communion in the Church Catechism in the Apology for the Church of England is asserted the real presence a Archbishop Vsher's Serm. 18 Febr. 1620. of Christ in the Sacrament according to Scripture and the judgment b Patres dehortantur à quaestione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc piâ Moderatione si Rex Eccl. Angl. utuntur quae invidia R. Jac. ad C. Per. of the Church of God but the particular mode and manner thereof any otherwise than that it is spiritual mystical and sacramental the Church of England according to the same Rule and practice of the Catholick Church doth not too curiously pry into or search See Ch. 5. § 6. § 3. As the Church of England doth earnestly and passionately invite and expostulates with those of her Communion to frequent the Holy Sacrament as in the exhortations before the Holy Communion in the Conclusion of the Homily of the place and time of Prayer and in Q. Eliz. Articles for Doctrine and Preaching all Ministers are required to excite the people to often and devout receiving the Holy Communion c V. Librum quorundam Canonum 1571. Jam vero singulis mensibus coenam celebrari maximè nobis placeret Calvin Ep. p. 452. and in Colleges and Collegiate Churches the Holy Communion is required to be administred every Sunday unless there be reasonable cause to the contrary d V. Rubr. 4. after H. C. Canon 23. V. Rubr. 8. after H. C. Canon 21. 1003. Rubr. 8. after H. C. and on the first or second Sunday of every month So also the Church of England doth lay its general Command according to great Moderation in requiring every one thrice at least every year to Communicate e Qui in nataii D. Paschate Pentecosle non Communicant Catholici non credantur Conc. Agath Can. 18. well tempering her Injunction in accommodation to the necessity of the Age between the earnest practice of devotion which was in the Primitive Church f Quando Domini nostri adhuc calebat cruor fervebat recens in credentibus fides S. Hieron ad Demetr Ep. 8. when they commonly Communicated at least every Lords Day and Festival and between the remissness of the Church of Rome g Dolemus tantam Christianorum incuriam ut semel tantùm in anno sumant c. Concil Rhem. 1583. which expresly requires all of her Communion to celebrate but once every Year h In Pentecoste rarior est Communio ideo fortasse Concilium Tridentinum hoc tempore nuptias solennes fieri permisit C. Bellarm. de Matrim Sacram. l. 1. c. 31. and the followers of the Directory who for many years together lamentably neglected the administration and participation of the Eucharist i V. Coena q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. S. Eccl. Angl. Vindic. c. 3. as beside our own memory Mr Prin often testifies and the History of the Times soon after the Reformation tell us of some who from adoring the Elements fell to contemn them wherefore there issued out a Proclamation k Fuller's Eccl. His P. 387. concerning the irreverent talking of the Sacrament § 4. As our Church offers the Holy Eucharist only to those who have given due testimony of their knowledge and Christian belief in having been confirmed by the Bishop l V. Rubr. after Confirm Injunctions of King Edw. 6. Canon 29. So it requires that none be admitted Godfathers or Godmothers at Christening or Confirmation but such as have received the Holy Communion Yet because S. Paul remits every particular Christian to a Self-examination without any order either to Minister or Lay-Elder to exclude any from the Holy Communion upon their Examination therefore the Moderation of our Church is such it doth not depress adult Christians below the order of persons first to be Catechiz'd requiring them to such rigid Examinations as have been sometime used like the auricular Confessions of the Romanists among which Examiners of the adult Professors the being of a party hath been too often the note of preparation for their Church Communion Neither doth our most moderate Church judge any uncapable of the Sacraments whom she judgeth not unworthy of her Communion m Homily of the Sacrament We must take heed saith the Homily lest of the Memory it be made a Sacrifice lest of a Communion it be made a private eating Wherefore as the redemption of our Lord is offered to all that do not wilfully reject so great grace so is the Holy Communion in our Church to all that are not unfit to receive it And such as are the Church is not wanting to admonish and forewarn n V. Exhorta and Admon before the H. C. and takes all due care to provide against their intrusion as the general corruption of mankind now doth admit according to the Rubrick and Canon o Canon 26. concerning Notorious Offenders On which Bishop Andrews his note was Our Law will not suffer the Minister to judge any man a notorious offender but him who is so convinced by some legal sentence § 5. Our Church of England doth not admit any private Masses p Conc. Trid. Sess 22. Can. 8. 39 Artic. 31. Hom. of Sacr. which in
faithfully provided what-ever is necessary or expedient for those who are or ought to be within Her Communion As becomes a good Steward of the Family of Christ there is in her House the Church of the Living God whatsoever is requisite to promote the true Worship of God the Communion of Saints the Kingdom of Christ the Emendation and Edification of all in brotherly Love and Faith and Godliness as appears from the excellent Monuments of the Churches Piety Her Articles Liturgy Canons and whatsoever else belongs to Her Constitution The Church Doors are open we have the Holy Scriptures in our Mother-Tongue frequently read and expounded in Preaching and Chatechism We have the excellent Prayers generally accommodated to all public Occasions and the Holy Sacraments ritely administred and all Spiritual Means necessary to prevent Heresy and Schism Over and above we have Our Prince the professed Defender of our Faith and the assistance of the Ministry of God for all particular occasions public and private which humane fore-sight generally can procure of these things we have a large Confession in the Morning Exercise against * Serm. 9. p. 209. Popery Our dissenting Friends should therefore consider that the Case is quite different from the condition of the Church when it was forced to assemble together in †Homily of Idol 3 part low and poor Conventicles simple Oratories and Caves under-ground called Cryptae for fear of persecution Since these things are so A wild humour possesseth too many who run into dangerous and forbidden Conventicles scandalously insinuating that our Church and Kingdom rather persecute than encourage Christianity But because nothing in this World is so perfect but may have its exceptions framed against it especially when fair Constructions are not allowed therefore for the sake of Peace and in hope by the Church's Condescention and endeavour to remove even all suspicion of what is blame-worthy there have from time to time bin many Concessions made for the utmost satisfaction of all in what hath been thought expedient Our Church being of the mind of Father Nazianzen * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in his Oration of Peace said Come let us give way that so we may over-come let us grant a little that so we may gain a great deal even Peace Not only in Queen Elizabeth's time some things were changed then being taken into advice many Learned and Moderate Divines * Camdens Hist of Q. Eliz. but even since our Reformation there have bin Concessions made in accommodation to Dissenters Our Church still holding the mean between too much moroseness and too much easiness in admitting Variations †Pref. to the Lit. There are two sorts of Popularity said Calvin to Farellus one when with Ambition and Lust to ingratiate our selves we hawk after the popular Air the other when by Moderation and Equity we endeavour to engage the affection of Men only to render them more docible This latter practice belongs to Our Church which hath wisely accommodated Her self to all to gain * Submittendo nos ad mensuram discentis manum dando gradum nostrum minuendo Quintil. some Our Church being of the temper of those whom Tully calls Courteous and Sweet who gently shew those that err the way which is the true Christian disposition different from what Juvenal * Non monstrare vias eadem nisi Sacra colenti described in the Jews Yea one of the great perfections of the Christian Practice which is an Universal Charity to all even Enemies may be much promoted by our Church's Prayers where we pray for all Men and for Enemies and for Persecutors and Slanderers Yea such is the Charity of Our Church that in it every one is presumed good and orderly and willing to be of Her Communion until it appear lawfully to the contrary § 2. Whereas of the Extreams of the Separation on either hand from Our Church 't is too well known how generally they give out themselves as the only Children of God's Church the only Beloved of God and scarce admit any else to have any portion with their Saints Nevertheless for such matters as they contend Our Church is not busy to send Men presently to Hell * Quod eo consilio invectum ut terrore mortis credulos in obsequium trahant D. An. Sall. Votum pro Pace with an Anathema in their Ear crying out against them Go ye Cursed Yea very moderate she is in her Judgment of the final condition of any without good and sufficient grounds because of the unsearchableness of the Divine Providence in his Government of the World and of particular Men Yet the Moderation of our Church is not of such a Latitude to hold That every Man may be saved by the Law or Sect which he professeth so that he be diligent to frame his life according to the Law and Light of Nature for Holy Scripture doth set out unto us only the Name of Jesus Christ whereby Men must be saved* 39. Articl 18. Wherefore in giving account of the remission of such Punishments as are declared by the Divine Laws Our Church doth not think fit any should be wiser than those Laws themselves and the Divine Revelation The Church of England said Arch-Bishop Laud is not such a shrew to her Children as to deny her Blessing or denounce an Anathema against them if some peaceably dissent in some particulars remoter from the foundation †Dissentio de minimis de opinionibus non repugnat paci imperfectae quae est in viâ D. Tho. 22. q. 29. a. 3. § 3. Neither is our Church so severe as to judg of all * Maximè cum sciat eos facâ—re quae nesciunt nostros autem negligere quae credunt Salvian de gub Dei Erroneous Persons according to all the Consequences of their Doctrines Which we presume in many Cases are beyond the comprehension and knowledg of the Party so erring Much less is our Church at any time busy to exulcerate the minds of any by attributing to them such Consequences as their Assertions will not bear § 4. In refuting the Objections of an adverse Party Our Church gives an excellent Example to her Sons to abstain from odious Names Most wholsome to this purpose was the Injunction of Queen Elizabeth That the Knot of all Christian Inj. §. 50. 1559. Society which is Charity be not loosed the Queen's Majesty straightly commandeth all her Subjects to forbear all vain Contentions and Disputations in Matters of Religion and not to use in despite or rebuke of any Persons these convitious words Papist or Heretic Schismatic or Sacramentary So King James said He would not have Pulpits made Pasquils * Confer at Hamp Court and in his †Aug. 4. 1623. Letter to the Arch-Bishop requires That no Preacher of any denomination whatsoever presume to fall into indecent railings against the Persons of Papists or Puritans So in our Subscription
different Judgments and Interests of the divided World are now a Reconciliation is thought impossible and generally impracticable but because the very speculation of Peace is delightful we make in the Idea this Supposition § 8. Admit which is a case possible some few Families of well-bred and better disposed Persons but of as different Persuasions in the Extreams as any are among us were to settle together in some remote Island and had a singular inclination to compass a Communion with each other in what they might in Spiritual Matters The means to bring this about one would think must be the same which all wise Persons would take to convince another of a different Persuasion namely by moving upon such Principles as both agree in which being improv'd to the utmost they are capable of must be between them the common foundation of a possibility of agreement Suppose then upon this score a Romanist and an extream Dissenter should yet agree in the most Fundamental Articles of Faith contained in the received Creeds and in acknowledging the Holy Scriptures in their Original or admitting the Vulgar Version or the like and if they admit the four first General Councils so much the better Upon this Stock an accommodation must be negotiated amongst them 1. Neither pretending to be Dictators one to the other for that will spoil all but to acquiesce as these Principles and their best Reasons shall govern them to a fair entercourse in common For Union in Practice 2. No unjust condition of Communion must be enjoyned on either hand Nor any thing but what is very necessary and clear as well as they can agreed on according to those first Rules 3. Both must sincerely bear with one another in what they appear to differ and to forbear all occasions of giving mutual distast that may be 4. Sufficient security must be mutually given against such Principles the professing and pursuing of which necessarily destroys all Civil and Spiritual Communion As for Instance That Faith is not to be kept with those whom one part calls Hereticks Or that right of Dominion one over the other is founded in Saint-ship c. 5. For accommodation in Peace-sake if these and the like Principles and Doctrines be publickly and sufficiently renounced then they must mutually take care that the evil Consequence of either shall not be imputed to those particular Persons who do detest them and acknowledg them most impious This being the proper Foundation for Communion together in Doctrine Sacraments and Discipline the consequent business is to convince such as will admit of the Debate That those Doctrines and Practices which are received above and beside what are mutually agreed in do really contradict the clear Contents of the Scripture or the Judgment of the Universal Church and are not of safe influence on the Christian Religion It may do well to be shewn by Instances of Fact and the light of concurrent Tradition when the particular Innovations entred in by what occasions and degrees and the evil Consequences of them all Which will more effectually be performed if it can be demonstrated That most of this is acknowledged by the many of the sincere amongst themselves at quiet Intervals And if they can distinguish between what might be of Original good intent or had at least a plausible pretence and what is of manifest corruption So much of all this as was proper and belonging to the Church of England to perform that She may acquit her self from the Imputations of those who deny her Communion let the whole Church of God judg how carefully and how peaceably She hath done her part But those of the Church of Rome who have appeared desirous of Reconciliation have done it either for civility of Conversation or out of Design or without leave of their Superiors For admit Protestants could open a Door to the Peace of Christendom the Romanists * Num verò spem aliquam ostendunt Pontificii Moderationis leâ—ationis emendationis nihil profecto minùs quin execrandum Anathema dicunt c. Chemn ex Cone Trid. Sess 7. Can. 13. set a Bolt on their side by their Doctrine of Infallibility however they place it whereby they seem to think it unlawful to correct themselves of such Errors as most grievously divide the Church Therefore as the case stands the Learned Thorndike †Forbearance of Penalties Ch. 8. p. 38. professeth himself freely to be without any manner of hope that ever the See of Rome will abate any thing of their Rigour tho the Reformation should content themselves with these terms for I find by the proceeding of former Times that it is their Maxim To stand to that which they have once done And to mark those Popes to posterity that have abated any thing from the rigour of their Predecessors For being arrived at this greatness by this rigour and obstinacy in all pretences right or wrong they will always think themselves obliged in reason of State not to yeeld so much as the Cup in the Eucharist Not considering all this while that this rigour is the cause of Division The Remedy therefore must begin from those Parties which have given cause of the breach if they shall remit of their undue height and rigour and be content with those moderate bounds which God hath set them both for Doctrine and Government and yield themselves but capable of Error there may be a possibility of Vnion and Peace but while they persist to challeng an Infallibility of Judgment and uncontroulableness of Practice they do wilfully block up the way to all Reconciliation and Concord and stand guilty of all that grievous Schism under which the Church of God thus long and miserably suffers * Bp. Halls Remains p. 410. †Casaubon of Reformation p. 147. But This is the grand Mystery of Jesuitism and Politic Popery at this day to look upon all moderate Counsels as pernicious and destructive § 9. The design of Peace is generally applauded by all and indeed it is so excellent an undertaking it seems a great pity that any endeavours for it should at any time be blasted with suspicion misconstruction and ill success And whereas some have Objected against us that we are ready to chuse Pacisication with the Romish rather than with the Protestant Dissenter We Answer 1. in general with respect to both That true Christianity requires us to be Enemies to no one If any will be to us and to Truth the blame must lie at their Door who give the just cause If any require plainly sinful conditions indispensable to hold Communion with them in such a case the Command holds good Come out from among them and be ye separate The reason why in Disputation Reconciliation with the Romanists hath upon such terms mentioned bin spoken of is because They are they who have laid the Obstruction to all Union by their enormous Corruptions and it lies upon them to remove the Obstruction and no
to have heard any Protestants reprove our Religion It must be confessed we have escaped the Lion's Mouth but have fallen into a Den of Dragons our Enemies are those of our own house § 4. Wherefore according to a most sober Judgment it may be thought a proper means to awaken such to see their Error in the evil Consequences of their Separation if some of the most earnest among them would please sincerely and faithfully to consider now how oft they have bin made use of as meer Tools and Instruments to Purposes the utmost reaches of which they did not know but may now if they will but reflect And it might reasonably be hoped that many would repent of their vain and scandalous Jealousies and may for the time to come refrain such false and foolish Accusations of our Church if they please but impartially to consider how many Sectaries among us which seem with greatest Zeal and least Knowledg to run into the furthest extreme from Popery have not only serv'd the Design of what they appear averse from but indeed have still a very great sympathy with them in their Principles and Practices and do but charge us with what they are most guilty of in Fact themselves § 5. But before we enter upon this undertaking to shew how those who are in separation from our Church do really conspire with the Romanists To prevent any mistake let it be remembred First That we do not deny that most of our Dissenters do openly demonstrate a very zealous and undoubted abhorrence of Popery their real purpose in which is not here questioned but believed * Sunt alii qui etiamsi non spiritu Aegyptiaco dolo moliuntur reditum ad Papismum at incuriae latae culpae reatum tamen incurrunt Alt. Damasc p. 558. For such is our Charity for those who are generally seduced we count it indeed the unhappiness of their Error that many of them do entertain such Principles as are agreeing with Popery but we do not charge upon them the knowledg of or consent to the Consequences of their own Principles but conclude they are sown in their minds not by their own direct choice so much as by the slight of Men and cunning craftiness whereby they lie in wait to deceive 2ly Among the diversities of Sects thus influenced we acknowledg it most manifest that some are more acted than others by far * hâc in re scilicet unâ multùm dissimiles ad caetera penè gemellî Horat. l. 1. Ep. 10. Nevertheless all that are in separation from our Church in that their very division from us do actually joyn with the Romanists to strengthen their hands and weaken the Interest of our established Reformation more or less And I suppose it may be taken for granted that generally they who raise most clamour against our Church as guilty of Popery they most of all others will appear most actuated by the Roman interest 3ly And since of late especially some of the worst Principles of Popery have appeared among us most manifest from such most notorious practices as are the very proper Consequences of their generally approved Doctrines It may be judged most seasonable even at this time that all sincere Persons be awakened to see whither those Divisions naturally lead in which so many have bin engaged whose interest they serve whom they join with and are acted by how ignorant soever they are thereof Especially since of late there hath bin so much discovery made that the overthrow of the Church of England hath bin all along one of the principal aims of the Conspiracies of our Adversaries and that they have endeavoured to effect the same by what our Separatists call Liberty of Conscience tho God preserve our Liberty and our Conscience from such Snares so artificially laid by the Romanists who have made most use of the Dissatisfactions and Oppositions of our Domestic Dissenters to compass their intended Designs Thus Thuanus tho of the Roman Communion declares in his History of the Gun-Powder Treason here in England * Rejecto libello supplice pro Libertate Conscientiae oblato The first design of their Conspiracy began upon the Papists Petition for Liberty of Conscience being rejected § 6. But because many are huge concern'd to shift off the conviction of this great Truth if any say Oh now is the time for Protestants to be united against the Common Adversary and why is such a distinction kept up between Church-men and Separatists Very true why is there who hath made and continued the difference Wherefore the proper means for consolidation of such an Union among all true Protestants among us which is most earnestly desired by us is for our Separatists to come off from such their Divisions as are still designed for the overthrow of our Church especially since the Presbyterian Brethren well observed That a more firm union and consent of all Grand Debate p. 3. 1661. such as well in Worship as in Doctrine would greatly strengthen the Protestant Interest against all those Dangers and Temptations which our Intestine Divisions and Animosities do expose us unto from the Common Adversary 2. For them also to forsake such Principles and Behaviours as serve the Interest of the Roman Church and peaceably to return into Communion with our most moderate Church which is ready to over-look what is past if it may be secure of their Communion for the time to come But never let it be thought that our Church will ever come into their Schism or that we will go about to sail to Rome by a side-wind of Separation § 7. And now to prove the forementioned Proposition That our Separatists I do not say all alike nor that any sort agree in all these Instances following but more or less do conspire in Fact however not in intent with the Romanists One single proof of the whole might be sufficient namely from their separating and dividing from such a Church as ours is which Division is the main Art and Counsel and Design of the Roman Engineer * Vâ—que facilius Catholici Sectarios opprimere possint variis obductis causis artibus alios ab aliis ut divellant occasiones captandae Jo. Paul Windeck de extirp Haeres Antidoto and from their constant and common business which is by Reproaches much alike to vilify and deprave our Church in all its Constitutions and Offices and especially they jointly labour to vilify our Clergy calling them Ministers of Satan †Clero Anglicano nihil putidius Campianus Jesuita and Baal's Priests c. Which beside that it is a cursed unjust and ingrateful practice so a more acceptable Work our Separatists could never do for the Church of Rome 2. As they serve the Romanists now by their Practices so may they more hereafter by their Opinions for so many Points as they are off from our ¶ See the 8 9 Parag of this Chap. Church so much the
be lawful to attempt any thing against his Person and Life are so much the same that they cannot be more if we compare Lessius Suarez Bellarmine and many other Jesuits and Mr. White of Obedience and Government with Knox and Buchanan and many other Republicans since wherein both sorts as Rivals seem to deal with the People as some Gallants do by foolish Women flatter them so long into a pride and conceit of themselves so great that at length they become intolerable and ungovernable Of this sort were the Discourses in the Council of Basil related by Aeneas Sylvius afterward Pope who could not contain from highly commending * Quem Sermonem sic doctè sie verificè sic suaviter disputarit Commentar de gestis Concil Bas in Fascic rer expe◠fol 4. the Bishop of Burgen for his admirably vilifying the Power of Kings Thus the worst of our Enthusiasts and of the Romanists agree in that Character of the Pharisees They mightily employed their Powers to oppose Kings †Jos Antiq l 17. c. 3. So true is the observation of King Charles the First ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 15. of some Protestants They seem to have learned and to practise the worst Principles of the Papists And of both the Lord Bishop of Salisbury The Bigot and Jesuited Romanist the frighted and transported Reformist have bin Authors of the most horrible Treasons and Rebellions 20. I need not here particularly relate how many Doctrines of the Romanists tend to dissolve the very Bonds of Relative Duty one toward another as in their Monastical Vows absolving People from their Oaths and Allegiance and Faith with Hereticks c. How do many Principles of our Enthusiasts and Separatists tend to destroy the Relation of King and Subject Bishop and People Their very Divisions how do they alienate the minds of Christians one from another Tho they ought to belong to the same moderate Church are Subjects of the same most Gracious King are of the same Protestant and Reformed Interest beside the danger they bring to themselves and their Families by their pernicious and destructive Separation so many and more might be the Instances of their loosing the Bonds of Relative Duty § 8. Among other Sects it would grieve any one to behold so many seduced into the silly Herd of Quakers a Sect into which the very dregs of Heresy and Schism seem to have bin drein'd as it were into one Common Shore In the inventing and propagating which even Satan and the Jesuit seem to have club'd their utmost Art possessing them with an evil Spirit of Delusion which they call the Light within them according to which what is most contrary to Holy Scriptures and Right Reason and the testimony and judgment of the whole Church and the prudent command of Governors and the sence and custom of wise and pious Men must pass for an extraordinary illumination from God merely on the credit of their own saying so This one Enthusiastical Conceit of the Light within and Opinion of such Revelation from God is the most unhappy contrivance and suggestion that can be to lift up silly People above a possibility of being contradicted by any sober Principles of Scripture or Reason or regular Authority fitted to possess such with a lusty pride and bewitched conceit of themselves an incorrigible moroseness and obstinacy an intolerable censoriousness a sordid scorn of whatever is in just place above them and wonderfully disposeth such for Popery for when once they are sufficiently divided from our Church the Work is sufficiently done Then if any arch-Emissary from Rome will come with Visions and Revelations and a shew of extreme Authority and humor this People still in their outragious clamours against our Church especially if they will fall a quaking and groaning intolerably and appear in the Streets as some have done soundly be-dunged with Calumny and Filth such may make some People believe any Romish Tenets as Revelations from God That they have bin wrought and acted unto this by the common Authors of our Divisions is such plain attested matter of Fact that I suppose few considering Persons question it Some long since took notice that in the Northern Parts where there abounded most Popish Priests and Recusants there this upstart Sect of Quakers first sprung up sending thence their Emissaries two by two into other quarters of the Kingdom as the unclean Beasts entred the Ark by Couples beside which many Reasons confirm the same 1. The effect in that Spirit of Division and Delusion which so succesfully obtains among them to break in pieces the Peace and Order of the Church unto which of all Sects these are the most Antipodes to 2. There are none whose Tenets more tend to destroy the Holy Scripture as a perfect Rule of Faith and Manners instead of which and in opposition to the same they set up the Suggestions of their Light within them which they call the Word the only Guide unto Perfection * Perfectos se appellantes semina electionis De Valentinianis Iren. l. 1. which they and the Romanists pretend the one even unto supererogation of Merits the other to be above all need of confession of sin 3. None come so near the Papists in the matter of an infallible Judg of Doctrines 4. The Light within them is very much like the Enthusiasms of the Romanists as Dean Stillingfleet hath set them forth in the Fanaticism of the Church of Rome 5. They join with the severest Romanists in their reproaching the Offices and Orders of our Church and especially villfying her Clergy whom they would have by all means to vow wilful Poverty 6. By refusing all Oaths their Allegiance is left uncertain to the King which is the main thing such Papists would have 7. The King's Supremacy is left unacknowledged which is another principal preparation for the owning of the Pope's Supremacy 8. In that they refuse to assist their Prince in his Wars and pretend they hold it unlawful for any to fight By that Principle they not only take away the Power and Sword of the Magistrate and leave the King and Country undefended that none can live in peace and safety and consequently that Opinion leads to overthrow the very being of the whole Kingdom But the Pope also serves his Design by them being sure that so many as there are of that Sect so many will never oppose him by Arms Whereas they who bind can also loose and the same Agent can be able to stir up their Spirit of Zeal also which the longer it hath bin contained will be the more furious a Specimen and taste of which fury we experience in the keen violence of their Tongues which are as a very sharp Sword upon sundry slight occasions And when once they shall be assured that the Lord hath delivered a People to slaughter then Down Dagon then they will pretend they must be the Sampsons and like Pope Pius 5. in his
last Will. Walton in his Life the Superstition which the Puritan on the other hand lay to our charge are very justly chargeable on themselves respectively It is the Church of England in its legal Constitution which I defend and not the Assertions and Practices of particular Persons Neither have I undertaken to commend the Church in all her equal Constitutions nor shewn all the Proportions and Instances of her Moderation neither have I illustrated the same from all the extremes and immoderate extravagances of other Professions in Religion which would have bin a boundless and an infinite task But if I have made out this excellent Vertue to be truly conspicuous in our Church If I have fairly wrested out of our Adversary's hands that glorious Calumny in which so many have cheared and vaunted themselves in their fond Hopes strange Demands and very dismantled Confidences That our Church is devoy'd of all true Moderation I am sure I have done reason to our most indulgent Mother to defend her from the imputation of unjust Rigour which our Church justly disdains as in her 8th Canon Whosoever shall affirm that their pretended Schismatical Church hath a long time groaned under the burden of certain Grievances imposed upon them by the Church of England let them be Excommunicate § 5. But whereas some forward to censure will be apt to judg of our justifying the Moderation of the Church as an endeavour to prevent any Reformation or Union such may consider That admit our Superiors should think fit to remit or at any time change any thing in our present Order The so doing doth not necessarily infer that our Constitution is not very moderate as it is For Concessions which are for the future ought not to be an accusation of the Church in what is past But may our sins never bring upon us such a wretched condition of the Church when every one shall judg he hath a right to think and speak in Religion what he pleaseth * In liberâ Repub. unicuique sentire quae velit quae sentiat liberè dicere Tractat. Theologo Pol. Unto this state of things or unto Popery those hasten us whether they know it or no who are in no wise satisfyed with the Moderation of our Church How far our present establishment may be any way moderated to compass a more general and lasting uniformity we hope if ever there should be occasion God will guide our Governors to determin but I am sure as the present Moderation of the Church is most justifiable so I suppose the change may more easily be allow'd when ever the generality of Dissenters shall be agreed and resolv'd of their own Reasons among themselves In the mean while if any will undertake to disprove the Proposition which this Treatise principally doth ovince Namely That the great Moderation of the Church of England doth rightly argue those who are in separation from the same to be the more unjust and guilty in their Schism * Et refellere sine pertâ—nacâ—â refelli sine iracunâ—iá paraâ—i sumus Tuscul 9. l. 2. I hope such will menage their Exceptions with respect to the Rules of Moderation especially as they have bin laid down in the second paragraph of this Chapter Neither I conceive is it enough to excuse their Schism nor to render our Church so immoderate as not to be communicated with for any to give some Instances which according to some Judgments they would have otherwise since it is most impossible to have any constitution of things free from all manner of exception and also against the most perfect things great enmities may be raised for want of equally considering the Principles Rules and Ends for which those things were established Neither is it enough to except against what is faulty in particular Persons when the same is no vice of the public Constitution Sure then it may be judged a very unreasonable manner of sundry sorts of Men answering such Discourses as pinch them namely by catching at some little scattered parts of the Skirts and Margent of the Cause Or when they cannot by unbiassed Reasons have victory in their Contest then they readily fall off to Personal Matters which in no sort tend to the Merits of any Cause and by these methods they hope to buoy up the Party which is the main thing they generally aim at § 6. Such was the Moderation of our Church when she had any hopes to reduce any of the Romish Profession unto our Communion she left out of the Public Litany that Clause From the Tyranny of the Bishop of Rome and all his detestible Enormities Good Lord deliver us Yet it may be very proper now to make the same our Petition here adjoining thereunto another seasonable Prayer of Isaac Casaubon's O Lord Jesu preserve this Church of England and give a sound mind to those Nonconformists who deride the Rites and Ceremonies of it * Faxit Deus ut ad sanâ—orem mentem redeant Amen Lud. Capellus Thes 51. Salmur de moresis in Angliâ And since I have named the Learned Casaubon 't is most suitable here also to add some of his words to King James * Exercit. in Baron Ep. Dâ—d Sir You have a Church in these Kingdoms partly so framed of old and partly by great labours of late so restored that now no Church whatsoever comes nearer than yours to the form of the Primitive flourishing Church having taken just the middle way between those that offended in excess and defect In which Moderation the Church of England hath obtein'd this first of all that those very Persons who envyed her happiness yet by comparing one with the other have bin compelled to praise Her As for any of those who think it their Interest to decry the Moderation of our Church We wish first that the Roman Church would once take advice of her own Cassander * De nimio â—â—origore aliquid remâ—â—â—ant Ecclesiae paci aliquid concedant Consult ad Artic. 7. To remit of their immoderate rigour and hearkning to the Admonitions of Pious Men would set themselves to correct manifest abuses according to the Rule of Divine Scripture and of the Primitive Church from which they have swerved And that those of the other extreme would practise the Counsel which * Vt vos ultra modum rigidos esse nolim ita rursus altos monitos esse cupio ne sibi in suâ inscitiá nimis placeant Ep. 200. Calvin gave the English Brethren at Frank fort As I would not saith he have you beyond measure rigid so again the rest I desire they will be advised not to please themselves too excessively in their own ignorance * Offâ—â—sions suae modum statuere nesciunt nam ubi Dominus clementiam exigit omissâ illâ totos se immoderatae severitati tradunt Calv. Inst l. 4. c. 1. For I suppose that according to the best Reason it may be made out very probable that as the overthrow of Popery may as probably be wrought by the growth of its own rigour and immoderate claims as any way we can imagin †Inde exitium imminere Pontificiâ— imperio A. Sall. votum prâ—pace so if any thing in the mean while endanger the Protestant Reformed Interest it will be the immoderate behaviour of those of the Separation in their Schism against our Church Between both taking auspicious hopes from the Moderation of our Church We trust its Constitution being most Primitive will be also most lasting ¶ Eâ— demùm tuta est potentia quae viribus suis modum imponâ—t Val. Max. de Animi Moder l. 4. c. 1. in the esteem of the Church Universal and in the approbation of wise and good Christians And while our Church continues thus moderate it must needs argue the Separation which is from it to be the more unequal and sinful For the same Moderation which exonerates the Church of England from the guilt of Schism with respect to the Romanists doth aggravate also the Schism of other Separatists and however some dissenting Brethren while they remain drencht in their Tinctures will not be forward to acknowledg the Moderation of our Church yet we are assured that nothing would more tend to bring People in love with happy Peace and blessed Order nothing would contribute more to the quieting Mens Minds to reconcile all Parties and to accommodate the most and greatest differences which are among us than a right and full persuasion of the excellent Temper and Constitution of our Church I cannot close a Treatise of the Moderation of the Church of England more properly than with some of the mild and pathetical Soliloquies of our late Blessed Martyr King Charles I. Most merciful God stir up all Parties pious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 19. 16. Ambitions to overcome each other with Reason Moderation and such self-denial as becomes those who consider that our mutual Divisions are our common Distractions and the Vnion of all is every Man's chiefest Interest Keep Men in a pious Moderation of their Judgments in Matters of Religion Give us wisdom to amend what is amiss within us and there will be less to mend without us Evermore defend and deliver thy Church from the Effects of blind Zeal and over-bold Devotion Glory to God in the highest on Earth Peace Good Will toward Men. FINIS
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