Artifice of the Romanists hath had great effect on our Sectaries in their obstinate refusing the said Oath of Supremacy whereby they are become the more prepared for the Papacy And that we may see how the Romanists and the Sectaries are united in their first Principles and how both become more obstinate even the more Moderation is used to either Their refusing together the Oath of Allegiance is too undoubted a testimony Yea Of the Moderation of his Majesties Government and the immoderate obstinacy of the governing part of the Romish Clergy The History of Father Walsh concerning the Loyal Formulary in Ireland 1666. will be an eternal Monument which sheweth at large with what art and industry the desire of the more peaceable Romanists was opposed even from the Roman Cardinals and other their Superiours to give his Majesty but the security of their Allegiance in a brief and very moderate Form 2. The Oath against Simony c Injunct Q. Eliz. §. 26. Canon 40. 1603. Nemo gradum sacerdotii venalitate pretii mercetur quantum quisque meretur non quantum dare sufficit aestimetur Cod. Tir. de Episco Cleric doth justify the integrity of our Church and the Laws in that behalf and that all the endeavour possible is used to prevent all guilt of Simony in the Clergy 3. The Oath of Canonical obedience is offered unto all with that most moderate and just clause In all things lawful and honest which Canonical obedience is no other than is sworn in other Reformed Churches as appears by the Form set down by D. D. Durell f Of Reformed Churches p. 10. 4. In the Oath of continual residence in a Vicaridge half the clause is for the Moderating the Oath unless it shall be otherwise dispensed by the Diocesan Many object earnestly against the Oath which the Church-Wardens are oblig'd to take Whereas such are to consider the nature and end of their Office cannot well be procured but by obliging them in that matter 2. Such may consider their Presentments are of matters governed by their Superiours in which they are but to make Presentment according to enquiries before them in making of which they may be directed by the Minister Of other Oaths thus the Homily against Perjury When Judges require Oaths of the people for declaration or opening of the truth or for execution of Justice Also when men make faithful promises with calling to witness of the name of God to keep Covenants honest Promises Statutes Laws and good Customs as Christian Princes do in their Conclusions of Peace and private persons promise their fidelity in Matrimony c. And all men when they do swear to keep common Laws and local Statutes and good Customs for due order When Subjects do swear to be true and faithful to their King and when Judges Magistrates and Officers swear truly to execute their Offices c. All these manner of swearing for causes necessary and honest be lawful By lawful Oaths common Laws are kept inviolate Justice indifferently ministred harmless persons are defended mutual Society amity good order is kept continually in all Communalâ—ies c. Lastly Of the Ceremony in taking Oaths with laying hands on the Bible or Testament and Swearing by the Contents of it and kissing the Book we may hear what Tindal g On 5. S. Matth. p. 208. well saith When thou swearest by the Holy Gospel or Bible the meaning is that God if thou ly shall not fulfil unto thee the promise of mercy therein written but contrariwise to bring upon thee all the Curses Plagues and Threatnings therein threatned to the disobedient and evil-doers And by these Ceremonies the Civil Law tells us an Oath is held more inviolable h Tâ—ctis sacrâ—sanctis Evangeliis L. â—em non novam §. Patâ—â—â—â— de judiâ—iis See our Ancient Statute 51 Hâ—nr 3. 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 § 1. AS in the foregoing Chapter I have not thought it necessary to stay the Reader by presenting to his consideration the many proofs of the lawfulness antiquity and advantages of Liturgy in general or by arguing the excellence and usefulness of our publick Forms of Prayer in particular because any such labour hath been sufficiently saved from the copious and unanswerable performances of so many learned and judicious men of our Communion who have largely vindicated and also have given the particular reasons of our Institutions So in this Chapter of the Ceremonies of our Church which are only the Ecclesiastical Institutions for order and decency I hold it for the same reasons mentioned unnecessary by many Arguments to defend the lawful use or establishment of Ecclesiastical Rites since the same have been abundantly proved both from the liberty allowed to the Jewish Church and also from what is warranted by the Apostolical Doctrine and practice and is defended from the practice and judgment of the Primitive Church and other Protestant Churches and cannot without very evil Consequences as are destructive to the interest of Religion be denied any Christian Church All which and much more for the Vindication of our Church hath been fully and judiciously evinced particularly by my Excellent Friend Mr Falkner in his Libertas Ecclesiastica To whose solid defence also of our other Ecclesiastical appointments and becoming gestures in the Service of God and also the Holy-Dayes and Festivals of our Church as agreeable to Holy Scripture and reason I take leave to refer the Reader and I presume it may satisfy my design and sufficiently justify our Church if unto what hath been so amply and irreproveably performed I add the just instances and proof of our
THE MODERATION OF THE Church of England Considered As useful for allaying the present distempers which the indisposition of the Time hath contracted BY TIMOTHY PULLER D. D. Pref. to the Book of Com. Pr. It hath been the wisdom of the Church of England ever since the first compiling her publick Liturgy to keep the Mean between the two Extremes In which review we have endeavoured to observe the like Moderation LONDON Printed by J. M. for Richard Chiswell at the Rose and Crown in St Paul's Church-Yard MDCLXXIX NISI DOMINUS ADFUISSET NOBIS 24 Psl 1. Prâ—â— Ieus Simpl MODE BATION Printed for Rich Chiswell in St Pauls Church yard ANIMO ET FIDE The Right honble Francis North Baron of Guilford 1703 TO THE MOST REVEREND Father in GOD WILLIAM By Divine Providence Lord Archbishop OF CANTERBURY Primate of all ENGLAND and Metropolitan and one of his Majesties most Honourable Privy Council May it please your Grace THis Essay for the Vindication of Our Church addresseth in just Gratitude to Your Archiepiscopal See with this assurance that the Moderation of the Church of England oweth it self as much to the wisdom and admirable temper of Your Graces Predecessors as to any one thing whatsoever next to the most Divine and supreme influences which so signally govern'd them and the rest of our first Reformers to follow incomparably the sage advice which Gregory the Great anciently sent to Your Predecessor Austin of Canterbury That of the divers usages of several Churches he should chuse what was most religious and right for the use of the English for said that Bishop of Rome things are not to be loved for the sake of a place but places for the sake of good things according to which determination of that Learned and Pious Father it may be easy now to decide What Church whose Primates which Constitution deserves our love and honour most unless any will prefer that which is extravagantly corrupt before what is most moderately and excellently reformed Your Grace best knows how that Brotherly * Novit Fraternitas tua c. B. Greg. Ep. ex Registro l. 12. Indic 7. c. 3. sort of Communication was generally preserved in the Church by other Patriarchs even with the Bishops of Rome so long as these were Examples of the same Moderation with S. Gregory who with a Primitive Roman Courage protested against the insolency of their stiling themselves Universal which well enough agrees with the Solecism of those who call only themselves Catholicks Before which novel kind of Phantastries 't is well known such as Boniface the Martyr the Apostle of the Germans as Baronius mentions * Ad an 726. n. 58. Tom. 9. mutually desired advice not only from Rome but of the Primates of England And whereas even since the first Reformation there have been Archbishops of Canterbury who have not only with wondrous success govern'd and defended Our Church from both sorts of Adversaries but have testified to the Equity of Her Rubricks with their own Blood when we consider what kind of adverse parties were the Authors of Their Martyrdom even the same who have given the Reformed Church of England Her two most extreme refining Tryals We must acknowledge them in the direct succession with Your Grace to be not only the Glorious Instruments but also the most famous Witnesses and Proofs of the Moderation of our Church who bear the first Names in Her Dipticks and deserve here first with Reverence to be mentioned to Your Grace who also for your inviolable adherence to the Church in spite of sufferings must hereafter be celebrated among Her Confessors There may be some account why in this Argument such an undertaking as this were it more worthy should especially desire Your Patronage not only in humble deference to the Authority Your Grace doth sustain in our Church to the universal joy and serious triumph of all whose affections have not been depraved with Schism and ill nature but in a more immediate reference because to Your special Archiepiscopal Prerogative belongeth the peculiar right and faculty of those dispensations which are a part of the Equity of our Church and her liberal benignity in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath been always honoured as a most venerable part of Her Laws Since therefore unto Your Clemency is so suitably committed in this publick Constitution the Custody of our Churches Indulgence and Benignity The Moderation of the Church with more than usual confidence returns to Your Grace for what her Casuists calls Inculpata Tutela and fears not now to be denied since Clemency is not only the Dignity of Your Title but Your Nature Neither is Your Primacy in our Church more eminent than Your Moderation is exemplary and known unto all Which I presume only to mention to borrow from thence a most Reverend Lustre and Life to the Noble Truth I have defended And so far as I have not improperly now asserted the Cause of the Church in which You preside I am sure not to sink in my trust of being supported by Your Graces good acceptance of the sincere undertaking of May it please Your Grace Your most obliged humble and dutiful Servant TIMO PULLER TO THE READER IF ever the practice of Moderation as well as any discourse thereon were seasonable it may be supposed now when for ought we know the lasting happiness of the Kingdom and the Church may depend immediately upon this rare and desirable temper acknowledged of all most excellent Yet it is a most unaccountable mystery of our present condition that notwithstanding the late surprizing discoveries have had nothing more notorious than that the chief design of the Jesuit Faction among the Romanists hath been the utter subversion of the present established Church of England nevertheless they who call themselves our Protestant Dissenters cannot be induced to come into entire union with our excellent reformed Church but rather chuse to unite with those Romanists in many of their unreasonable Cavils One of the methods which they who are Principals or Accessories in our Divisions for our extirpation have used hath been to engage the outcry in popular appeals concerning Persecution or Moderation This word and thing it self hath indeed much in it which is very Divine and therefore the more likely to be made use of with design by those who have used the most holy things to the most unhallowed purposes But I suppose the Experience which the late Age hath taught us will not so presently be out of print in our minds as to make us remit all our caution against the rigours of both extremes however they bear the same goodly pretences and unite in the same reproach of our Church Wherefore in sincere desire to assist the truth and equity of our Churches cause as well as to awaken if I may be so happy some into a more intimate sense of our common real interest I thought it an act of Justice as well as duty to enter some
Potest tamen esse quod nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos per quandam similitudinem transferatur ad omnes moderationes D. Thom. 2. 2 dae Q. 120. art 2. according to the condition of the matter about which it is conversant § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly render Moderation is a word frequently used by Aristotle and was taken from the Greeks into the Treatises of the Roman Laws Yea so excellent is the sense of the word according to the explication of the Philosopher that the most skilful in the Roman Laws and Language and Justinian himself and his Reformers of the Laws never fitted any Latine word for the same entire sence Neither doth any common language reach the full comprehension of the same signification wherefore the Civilians q Bonam fidem Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos bonum aequum dicimus Minsinger l. 4. Tit. 6. and Schoolmen r D. Tho. 2. 2 ae Q. 120. art 1. V. Suarez de Legibus and others do very frequently accept of the same Greek word thereby to express that kind of Equity which sometime gives a remission to the rigour of Laws sometime doth supply their deficiencies So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as it is now generally used is a word borrowed from the Law and is used by the Masters thereof to denote such a gentle and benign temper as disposeth those who have the administration of the Laws to remit of their rigour where either first they press too hard upon particular persons or else secondly to supply the defects of the said Laws where they provide not sufficiently for particular Cases in order thereunto squaring their determinations by the natural rules of justice and goodness rather than by the letter of the Law § 5. The reason why I first make gentleness or meekness a part of the definition of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation is because of the derivation of the word and because those who are presumed best to understand the sense of words as Phavorinus ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorinus Hesychius t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius Suidas u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas and the Glossary x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glossario mansuetudo clementia modestia Gro. and others do unanimously interpret what we render Moderation and y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas such words as have cognation with the same by those other expressions of gentleness meekness and a mild disposition to yield to those we have to do with but especially they aim to express in its signification such a calm and quiet temper as is not ruffled with passion A temper of mind not only exceedingly requisite in a Judge but also pre-required to that benignity and kindness which we have said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation doth include Rough and angry minds being not likely to consult the ease of those that are to be judged by them Secondly There is the like evidence from the same authorities z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych for including benignity and kindness in the definition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation which is much according to Aristotles mind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Nicom l. 5. c. 14. and the Latines also generally render the same by aequum and bonum b Male igitur Accursius aequum bonum distinxit Bud. in Pandec and indeed this goodness and kindness properly belong to the account of this Moderation because of those benign effects which we have affirm'd it disposeth men to which are next to be considered For the better understanding whereof we are to remember that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation may in a more general sense extend to other things which may stand in need of Correction yet in the forensic sense wherein we take it it refers only to the Laws and is defined by Aristotle c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aris Eth. l. 5. c. 14. to be the Correction of the Laws wherein because of their universality they are deficient From whence as it must be supposed to be confined to those to whom the administration of the Laws is committed who alone can have the power of correcting them So nothing therefore will be further requisite to shew than that it disposeth them where the Laws press too hard upon particular persons to relax the rigour of them as on the other side where they do not sufficiently provide for them to supply their defect All Laws we know are for the punishment of evil doers or for the praise of them that do well but it being impossible so to provide for the punishment of evil doers as not sometime to bring even the innocent within the compass of it because what generally considered ought to be lookt upon and censured as evil may yet upon sundry considerations and circumstances have nothing of evil in it or at least be worthy of pardon Either the innocent must suffer together with the nocent which so benign a vertue as that we treat of cannot allow or it must dispose those to whom the administration of the Laws is committed to remit of their rigour in such particulars and exempt them from the undergoing of it It being in like manner impossible for Laws so to provide for the encouragement of those who deserve well as that sometime such may not be past over neglected partly because all cases cannot be foreseen by the Lawgiver and partly by reason of the shortness of his expressions Either some who may deserve encouragement may be excluded from partaking of it which so benign a vertue as we speak Est scriptum legis angustum interpretatio diffusa Sen. l. 4. controv 27. of cannot easily permit or it must dispose those to whom the administration of the Laws is committed to ampliate their favours and to take such within the compass of them Only whereas the excess and defect Jusfinitum est propter circumscripta mandata at bonitas sive aequitas est veluti sons perpetuò scatens perennis Tract de legib l. 2. c. 6. of Laws in these particulars cannot be supposed to be corrected by such measures of justice and goodness as are not of a certain and fixed nature so there being no such measures beside the natural rules of justice and goodness the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation must consequently be thought to prompt them to whom it belongs to govern their determinations by these rules in order to the attaining its benign and equitable designs And indeed the true love of the common good doth properly lead to this benignity which tempers justice d Aequitas est benignitas juris Est rationabilis modus sive temperamentum recedens ex causâ à communibus regulis Juris Bartol l. 1. F. de legibus wherefore Equity and Moderation is the
publick honesty of the Laws without which Justice often would be turned into Wormwood It contains the excellent spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and reason of the Law and is the most sacred and venerable part of it As it is the honour and perfection of the Laws e Quid aliud est restituere in integrum nisi laxare juris rigorem Calv. lex jurid so it is the Sanctuary of such as happen to be oppressed by the rigour of the Letter I have insisted somewhat long upon this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as because it is the primary one and the standard of all the rest so because it will help us to discover what is the true notion of it in Religion which is that we are most especially to enquire into Taking it in the strictest sense so it can have no other meaning when applyed unto Religion than such a meek and benign temper as may dispose those to whom the administration of it is committed to relax the rigour of the Laws where they press too hard in particular Cases or secondly To supply the defects of those Laws where they provide not sufficiently for them § 6. But as those who would blame our Church for the want of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation ought first of all to shew that there are such rigours or defects in her Laws as to particular persons and then that they are not considered So if they cannot do this they must acknowledge that which they would blame in the Church to belong to themselves 2. Such ought to evidence their charge from the natural principles of justice and goodness or at least by those which Christianity hath taught us these and these alone being the measures by which this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation is to proceed and therefore to be satisfied of the other by § 7. But because words do not alway continue in their strict and proper sense but extend also to such senses as hold Analogy with the other and because too it is certain that the Scriptures make use of this very word in other significations as their making it the duty of private as well as publick persons doth sufficiently demonstrate therefore it must be granted that there are other sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation required beside that before mentioned but which must be judged of by the Analogy they hold with it yea with the whole definition of it for otherwise they may not only not deserve the name but may have nothing commendable in them for even lenity and benignity how excellent soever in themselves may become evil when employed where severity ought to be used Wherefore that we be not condemned in what we seem to approve it will be requisite that we have that notion in our Eye which is the standard of all the rest I mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation truly so call'd Which may be considered as a Vertue in private or in publick persons As in private persons again with reference to publick persons and particularly the Governours of the Church or with reference to one another 1. If we consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of private persons to publick persons so it will be found to consist in the judging of the Laws of their Superiours by the rules of Justice and Charity and particularly by that Charity the properties whereof are described by S. Paul in the 1 Corinth 13 Ch. For if that be a Charity which is due from Existunt etiam injuriae saepe calumniâ quâdam nimis callidâ malitiosâ juris interpretatione one to another even to the meanest Members of Christs Body how much more to the Governours thereof For as Cicero f Cic. de off l. 1. truly saith There are often injuries done by a too crafty and malicious interpretation of the Law which is a dishonour and reproach to Government and is most remov'd from bona fides fair and equal behaviour Some by their own ill tempers make the Laws appear to them more rigorous than they are Others by their weakness and fear and scrupulousness cannot fully satisfy their own thoughts with that real benignity which the Laws do exhibite non aequi boni consulentes not taking them in good part but interpreting almost every thing to the worst sense g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 5. torment themselves by their own scrupulous and superstitious humour Both these extremes the Wise man seems to refer to in his double admonition Eccles 7. 16. Be not righteous over-much neither make thy self over-wise why shouldest thou destroy thy self h Noli esse justus nimiùm debet enim justitiam temperare moderatio S. Ambr. de poen l. 1. c. 1. or why shouldest thou be desolate as it were by thy own rigour and scrupulousness deprive thy self of the great benefits of Society 2. If we consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of private persons toward one another so it will be found to consist in judging of one anothers actions by the same equitable and charitable measures And is often taken for such actions themselves as are joined with gentleness benignity and good will i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Macc. 9. 27. such as are forgiving personal wrongs bearing with the infirmities of those we have to do with interpreting doubtful things fairly determining our liberty in a real indifferent matter with compliance and condescension to others accommodating our selves and our matters according to the possibility and necessity of our Neighbours governing those impressions of self-love which are in us all by such considerations and ends as rational nature hath sometimes a more principal regard to namely the greater good of our Neighbour the ends of Peace and our superiour relation to God The instances of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation are shown also in one mans requiring less of another than in right he might exact k Dummodo non se acerbum exactorem prabeat sed Moderatum cum efficaci◠benignum cum instantiâ humanum Ulpian or in granting more than of right could be required which is using as we say a Conscience wherefore Equity is called not only the Religion of the Judge but the Piety of a good man the equitable man being esteemed in the same breath a good man So the good and gentle are by S. Peter join'd in opposition to the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 18. and the Apostles injunctions comprehend not only whatsoever things are just but whatsoever things are lovely and such being true Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaecunque accommoda Er. Phil. 4. 8. it is but the proper effect of that Wisdom which comes down from above which is pure and peaceable and gentle l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3. 17. Which disposeth private persons one toward another to remit what is rigorous and to supply all defects they
may by kindness courtesy and benignity § 8. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of publick persons consists either in the equitable and benign administration of Laws spoken of before or 2. In the framing of such Laws as are in themselves equitable and benign Now whether the Laws of this or any other Church be such is to be judged by comparing them with the natural Rules of Justice and Goodness but more particularly with such Rules as our Christianity doth offer for the direction of our Judgments Some of those Rules which natural Justice and Christian Prudence may direct us to are such as these 1. Benignity is not to exclude Justice The Rules of which therefore are to be considered in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as well as those of the other 2. In those Laws which respect Ecclesiastical Polity and particularly the administration of the publick Assemblies there is to be considered a Justice to God as well as to one another because it is his worship and service which is to be celebrated 3. The Justice which we owe to God cannot be satisfyed nor his honour consulted unless all things be done decently and in order because God is the God of Order and not of Confusion 4. That all things be done decently and in order some certain Rules are to be prescribed within such bounds and for such ends as there is general direction given without which Rules order among a multitude can never be preserved 5. Against which Rules so prescribed no such exception can reasonably be allowed or considered which tends alike to the overthrow of all 6. 'T is fit the Governours of every particular Church should consider the same in its relation to the Church Universal of which it is a part and in their particular Society benignity to one sort of men ought not to exclude the consideration of others especially the major part 7. Benignity is to be shewed to the humble and peaceable but it can in no wise be challenged by the proud and froward especially who are manifestly prepared to make ill use of the benignity of the Church as much as possible to the ruine of the Church and their own and others greater mischief 8. True benignity aims more at the real profiting any person whatsoever than the gratifying their humours and sickly phancies These and the like Rules seem to be the proper measures of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation where they are observed And that these and such other rules as are comprehended in the nature of true Moderation are wisely and faithfully observed by our Church the design of this Treatise is by variety of proper proofs and instances to make evident and that it may the more certainly appear I shall for the most part compare this Moderation of our Church with the extreams of Popery and Enthusiasm CHAP. II. Of the false notions of Moderation which many have taken up § 1. How it comes to pass that the name of Moderation is so seldom apply'd to what it ought to be § 2. The sense of that Text inquired into Phil. 4. 5. Let your Moderation be known unto all § 3. Those words of the Apostle purposely are directed to the suffering sort of Christians § 4. Some false notions and evil meaning of the word Moderation briefly animadverted on and overthrown § 1. THE reason why this word Moderation is so seldom apply'd in its most proper and useful sense by them that make most noise about it is because the licentious humour and wanton appetites of those who affect novelty in Religion are through the liberty they have had become more and more insatiable like the Horseleech they are ever crying Give Give and the more Moderation is used the more their cries are renewed and to make their demands more plausible Moderation is called for by the Authority of St. Paul Let your Moderation be known unto all men the Lord is at hand § 2. The continual claim for Moderation being so often repeated in those words of the Apostle Since they are so exceedingly misunderstood by some or obstinately misapply'd by others it may be judged very fit to render the true sense of the words as evident as may be before we proceed Those who consider the context may find the Blessed Apostle exhorting the Philippians and in their name all that should be persecuted in the glorious cause of Christianity that they would endure their tryals at least with all patience and equanimity and if it might be that they would rejoice in the midst of their suffering condition v. 3. Rejoice in the Lord always and again I say rejoice Let your Moderation be known unto all as if the Apostle had said a See Erasmus Paraphrase Commended in the Injunctions of K. Edw. 6. 1547. of Q. Eliz. 1559. §. 6. Ordered to be had in every Church and by all the Clergy under B. D. O ye Christians in the midst of your afflictions I exhort you again and again to rejoice in God because of the double need thereof in your suffering condition and that you would maintain a present and an upright mind although the iniquity of your persecutors is immoderate against you yet let your Moderation and patience be known unto all men not only your Brethren and Fellow-sufferers for their encouragement and support but even to the adversaries and opposers b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys in loc that by your goodness and even temper they may be won over and reconciled to the Christian Religion they now persecute I would not have you bear any revengeful mind nor envy them their prosperity for the coming of the Lord is at hand who can and will in due time execute his justice on the Enemies of his Church and deliver his people as he pleases or reward their patience abundantly For in the third and fourth verses S. Paul solemnly mentions his Fellow-sufferers with honour and according to a right Apostolick care of them v. 3. I intreat thee true Yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life where by Fellow-labourers certainly are meant his Fellow-sufferers which only could be understood by those Women who suffered with him in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rogo eis opitulare quae mecum certaverint in evangelio Foeminas nempe quae unà cum Beato Paulo pâ—ssae essent afflictiones Erasmi Paraphr who for the Faith strove together and contended with himself through sundry difficulties and sufferings whom in the sixth verse he further continues his speech to Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God and the peace of God shall keep your heart c. And when the Blessed Apostle wrote this Consolatory Epistle to the Philippians S. Paul was not only in bonds in defence and confirmation of the
given which are allowed with which such may be contented as in some cases where some present resolution and practice is required in other matters of less concern where an indifferent variety is allowed but more instances there are of what is left to the discretion of the Ordinary n See the Preface concerning the Service of the Church Canon 53. Second Rubrick before the Preface of the Ceremonies Admon to Min. Eccles before the second Part of the Homilies Sundry Rubricks § 11. Having spoken of the Moderation and Wisdom of the Church in what relates to Sermons because Catechising o Canon 59. 1603. Lib. quor Canonum 1571. is an useful sort of Preaching I cannot but note the Moderation of the Church in framing such a Form of Catechism as the ancient Fathers p S. Aug. de Catechizandis rudibus S. Ambros de iis qui S. Mysteriis initiantur commended So full and comprehensive is the Exposition of the foundations of our Religion and yet without those curious questions which are not needful to trouble the green heads of those who are to be Catechised however which are not to be set forth as fundamental This was the excellent judgment of King James q Conference at Hampton-Court who approved of one uniform Catechism in the fewest and plainest affirmative terms that may be all curious and deep questions being avoided not like the ignorant Catechisms in Scotland set out by every one who was the Son of a good Man Thus the judicious r Pax Ecclesiae p. 54. Bishop Sanderson for the Peace of the Church and to preserve Unity and Charity his third direction is That Catechisms should not be farced with School points and private tenets but contain only clear and undoubted Truths Whereas the Church of Rome and many other Sects have stuft their Catechisms with some of their private opinions even so much that sometimes their Catechisms are not only to contain the sums of Christianity but they are the distinctive notes of their party in maintaining which some of them place so great a part of Religion and therefore no wonder if according to their great wisdom in other things they enamel their Catechisms with what is to them so pretious I shall only here add what Dr Hammond saith of this our Church Catechism ſ Vindication of the ancient Liturgy of the Church of England §. 40. If we would all keep our selves within that Moderation and propose no larger Catalogue of Articles to be believed by all than the Apostles Creed as 't is explain'd in our Catechism and lay greater weight upon the Vow of Baptism and all the Commands of God as they are explain'd by Christ and only add the Explication and use of the Sacraments in those commodious and most intelligible expressions and none other which are there set down I should be confident there would be less hating and damning one another more Piety and Charity and so true Christianity among Christians and Protestants than hitherto hath been met with § 12. This Chapter ought not to be dismissed before we take notice how the interest both of the inward and outward worship of God is according to a just Moderation secured in our Church For 1. In all the Instructions and Precepts of the Church Her designs and intent appear very sincere to promote the worship of God according to his Will Wherefore our Church makes none else partakers of the Divine Worship as neither Saints nor Angels nor the Blessed Virgin The Ceremonies as will be further shewed are not held by our Church as any part of the Divine Worship but only outward signs and helps of Devotion Our Church lays also greatest stress upon the inward affection and intention of the mind as the most necessary and principal part of the Divine Worship as that which only can render all outward expressions of our Honour of God acceptable Because in the affection of the Heart is the consummation of all moral goodness t Actus exterior nihil addit bonitatis aut malitiae actui interiori nisi per accidens D. Tho. 1. 2◠q. 20. Art 4. especially in the worship of God For the best Being is to be served with the most excellent operations of our best Faculties Therefore God who is the most Excellent most Infinite and most pure Spirit must be worshipped in Spirit and in Truth in due regard to which just consideration all the Offices of our Church are framed so as to promote chiefly a due sense of God and of the Divine Attributes a Heavenly and spiritual disposition of Mind a real and unaffected Piety a sincere and hearty Devotion For as the Homily saith u Of Holy Scripture first Part. Without a single eye pure intent and good mind nothing is allowed for good before God But notwithstanding the inward worship of the Heart is held most necessary and principal in our Church is instantly required the outward worship of God also as in all acts of outward as well as inward obedience in many of which the affection cannot be sincere without the outward exercise of such acts when they can be performed as in consecrating also a just portion of our time and Estates to the honour of God the humble service of our bodies reverend gestures and behaviour which are but proper and fit to encrease in our selves and others the inward honour of God also In respect to both these parts of worship those who duly honour God may be fitly denominated devout persons But the probable reason why many who call themselves Saints do disdain the name of Devout is because the Attribute of Devotion seems to intimate also the outward reverent behaviour of body as the necessary Companion of the inward integrity of the mind which outward reverence such judge too meanly of Lastly In our Church the worship of God is supposed to proceed not so much from a principle of fear and dread as of love and thankfulness Whereas some in a way to overthrow all Religion have given out That the fear of God is only the dread men have of some unknown arbitrary and uncontroulable power Such a fear they suppose the only motive to the worship of God the only foundation and bond of Justice An Experiment taken up to keep men obedient to Laws The Moderation of our Church governs it self very justly in this matter accounting the due fear of the Soveraignty and power of God very useful to the good as well as the bad to make all heedful and careful in their duty Therefore in the Office of Commination as in many other places also the threats of God against impenitent Sinners are by our Church denounced Yet the first and the chief reason of our worship of God is frequently owned in the Offices of our Church and supposed to be a sense of the Infinite Divine Excellencies and his constant bounty and benefits and gracious goodness to mankind especially in our Lord Jesus
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
second the loud Clamour ¶ Quid juvant leges aequissimae ubi dominantur Domini dixissem Tyranni legum administri executores Altar Damas P. 579. Notwithstanding Our Edicts and Statutes made for their restraint are such as serve only to awake them and cause them to consider the innocence of that Cause for refusal of Communion in which they endure as they suppose great Losses Those who are sent over by them either for the retaining the already perverted or perverting others are either returned by us back again to them who dispatch them to us or without any wrong unto their Persons or danger to their Lives suffer an easie restraint which only hinders them from dispersing their Poyson they brought and had they not been stickling in our State Businesses and medling with our Prince's Crown there had not a drop of their Blood fallen to the Ground * Tâ—t conjurationes machinationes rebelliores publicae in illo Regno ortae sunt ut illae non solum fuerint justae sed etiam Moderatae poenae delin quentium Ad R. Eliz. Rex Jac. in Apologià Quod me de Catholicorum persecutione calumnià ntur nunquam probari potest quenquam Conscientiae causà Religionis ergo me regnante hactenus vel morte mulctatum fuisse vel in mortis periculo versari Rex Jacobus ibid. Yet they traduce our Judiciary Proceedings against them for sanguinary and violent striving to persuade other Nations that such as have suffered by Course of public Justice for Religion sake only and not for Treason have Died ¶ M. Hales of dealing with erring Christians And the less wonder that these Penal Laws are not taken away until those Principles be fully renounced which gave occasion to them Yet this may be noted of the Moderation of our Government in not suffering the Course of our Law to proceed but when the apprehension of danger hath been great 2. As to most of our other Separatists Who seeth not their Hypocrisie who would make the World believe they are persecuted when with too much Lenity they are punished for their intolerable contempt of good Laws It is to be doubted what these Men will do when Persecution cometh indeed who make now so much of nothing ¶ Arch-Bishop Whitgift answer to Admon 1572. The Moderation of our Church in this matter Bishop Sanderson †Bishop Sanderson's judgment in one View thus also defends Our Church it is well known hath not always used that Rigour she might have done Where she hath been forced to proceed as far as Deprivation she hath ordinarily by her fair slow and compassionate proceeding therein sufficiently manifested her unwillingness thereunto and declared her self a Mother every way indulgent enough to such ill nurtured Children as will not be ruled by Her 2. Those that are suspended or deprived suffer it but justly for their obstinacy and contempt For however they would bear the World in hand that they are the only Persecuted ones and that they suffer for their Consciences yet in truth they do but abuse the Credulity of the simple therein And herein as in many other things jump with the Papists whom they would seem above all others most abhorrent from For as Seminary Priests and Jesuits give it out they suffer for Religion when the truth is they are justly executed for their prodigious Treasons and felonious or treacherous Practices against lawful Princes and States So the Brethren pretend they are persecuted for their Consciences when they are indeed but justly censured for their obstinate and pertinacious contempt of lawful Authority 'T is well known the Quakers were hanged in New-England Yet To these who so much cry out Persecution saith the Friendly Debate Are Pag. 218. Part. 1. you not allowed to worship God just as you please in your own Families May not some of your Neighbours joyn with you For shame do not complain of Persecution who are so kindly used * Si ea quae per misericordissimam disciplinam patiuntur comparentur sactis quae furiâ—sa temeritate committunt quis non videat qui magis Persecutores vocandi sunt S. Aug. Ep. 167. who endeavour'd in such a manner to oppose others The Common Prayer was never imposed with such Rigour as the Directory was * M. Dryden's Ep. Ded. 1678. We have already all the Liberty which Free-born Subjects can enjoy and all beyond is but License But if it be Liberty of Conscience which they pretend the Moderation of our Church is such that its Practice extends not to the severity of Persecution and its Discipline is withal so easie that it allows more freedom to dissent then any of the Sects would allow it In the mean while what right can be pretended by these Men to attempt Innovations in Church or State Who made them Trustees or to speak in their own Language the Keepers of the Liberties of England Wherefore if a perfect pattern of dealing with Erring Christians were to be sought there were not any like unto this of ours which as it takes not to it self liberty of Cruelty so it leaves not any the liberty of destroying their own Souls in the error of their Lives ¶ M. Hales of Erring Christians § 9. Here humble thankfulness and duty binds us to make mention of the most glorious examples of Princely Moderation which the Christian World ever hath exhibited namely the Moderation of our Kings which have been since the Reformation which gives a great Lustre to the subject here treated of Of whom those have been most fortunate to whom belongs that Character which was given of Marcus Aurelius Antoninus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. Anton. l. 1. §. 16. He had skill and knowledg when Rigour and Extremity and when Remisness and Moderation Neque multâ asperitate exulcerentur subditi nec nimiâ benignitate solvantur Gregor M. de Curà Pastor was in season Or as King James's Phrase to the Parliament 1622. was when the Spur and when the Bridle was to be used The very Enemies of Q. Elizabeth among the Romish Faction could not but confess that Her Laws and Procedings were very mild and merciful ¶ Watson's Quodlibets p. 303. V. Fowlis Hist of Popish Treasons l. 7. c. 2. c. And yet how very often did they Treasonably attempt against her Life Neither did her Indulgence sufficiently prevail with the other sort of Recusants to conform as the Queen by all means did desire That wise King James in his Basilicon †Pag. 31. earnestly from our dear-bought Experience warned his Son that his Mildness and Lenity found in Scotland little effect and the loss of his thanks was all his reward And in his Raign of the Romanists in England Isaac Casaubon asked Fronto Ducaeus * An illa divina in negotio Religionis Moderatio quicqam apud vestros profuit p. 73. Whether the King 's Divine Moderation in business of
of another mind most heartily wishing and praying That all who are sincere in this Nation would at length be awakened to see from whence our Divisions generally proceed who they are who have nourished and cherished and encreased our Flames and cast their Wild-fires among us By whom our Dissenters have bin acted and menaged and chiefly made to be what they are That thus far may suffice them to have bin gulled to other purposes than they themselves have known that those who are honest-hearted may be truly ashamed and convinced and see their Error and may repent and return into Reconciliation to an excellent Church whom they have forsaken and endeavoured with common Enemies to destroy Oh that at length they may see their folly and their imprudence may make some amends by continuing hereafter more stedfast to our Communion for the sake of no less than the Christian Religion unto which hath bin given so great a scandal and for the honour of our excellent Reformation which because of its Moderation and excellent Temper is really the Terror of the Roman Church and God grant it may long long so continue CHAP. XVIII Of the Moderation of our Church as it may influence Christian Practice and especially our Union § 1. Some proper Inferences from what hath bin insisted on at large § 2. Sundry general Rules agreeable to Reason and Christianity by which the Moderation of private Persons may be measured and directed particularly of our Dissenting Brethren § 3. Some proper means to reduce Dissenters into Vnion with the Church with all Moderation proposed § 4. The hearty Profession of the moderate and sincere purposes of the Writer § 5. One or two Caveats entred to prevent mistake and for the Caution of such as will attempt to disprove the main Proposition here designed to be evinced § 6. Some good Wishes to the Adversaries of our Church on both sides such as are fit to conclude a Treatise of the Moderation of our Church § 1. AS from the very being of Moderation and Equity we are certain that the nature of absolute Good and Evil Just and Unjust doth not depend upon the Arbitrary Power of any but is founded in the nature of Things and Circumstances or else the Assertion of Equity would be very ridiculous so we are sure from what hath bin largely declared especially by comparing other Extremes That our Church of England is far from designing to use or encourage any arbitrary or rigorous way of Administration which is contrary to the measures of natural Justice or Christianity 2. As from the nature of Moderation it hath appeared that Benevolence is the true Fountain of Equity and answers the most general Law of Nature giving the best end and measure to all Actions especially which have any influence on the Public which causeth Laws themselves to bend by all gentleness and benignity to the general design of all public and private Endeavours which ought to be the Glory of God and peace and good-will to Men So we hope from the fore-going Instances it appears also that a benevolous inclination is implanted into the very frame and temper of our Church's Constitution and that from such a Principle it persues the excellent ends mentioned not only according to the Rules of Natural Justice but the most fair and equal Measures of Gentleness also and Benignity Wherefore it concerns us all who live where the Laws of the Kingdom and the Church are framed and interpreted according to this equity to acknowledg so great a Blessing The same Consideration aggravates the unreasonableness of those who persue their own Prejudices contrary to what is appointed even so equitably and moderately And it is heartily to be wished that the Opposers of our Church could give any such testimonies of their Moderation as our Church hath done Let any if they can Romanist or Separatist of any particular denomination whatsoever as they are generally known among us shew as much proof and instance of their Moderation as I have done of our Church § 2. But as in our first Chapter we laid down some general Rules which are agreeable to natural Justice and Goodness and also unto Christianity by which we are directed to judg the more truly of the Moderation * Nihil est tam praeclarum aut tam magnificum quod non Moderatione temperari desideret Valer Max. de animi Moder l. 4. c. 1. of our Church So I conceive there are some such Rules also alike agreeable to the same Principles by which the Moderation of private Persons may very equitably be judged 1. It may be supposed very agreeable to the Rule of Moderation not to expect or require of an Establishment what is utterly impossible in this World namely Absolute Perfection And for any to withhold their Obedience so long as they conceive some things may be better cannot but be concluded very unreasonable Here it is but just to note of our Church 1. That she never pretended of her self nor any I know of for her that she was or is so perfect as to be without spot or * Vltra etiam progreditur eorum morositas fastus quia Ecclesiam non agnoscunt nisi minimis quibusque naevis puram Calv. Inst l. 4. c. 1. wrinkle as the Brethren in their Morning Lecture against Popery deliver There is no Church under Heaven perfectly beautiful that remains for glory †Serm. 25. p. 870. Altho we say our Church hath a most excellent temper it is not necessary we attribute to her what some call Temperamentum ad pondus such a Temperament that no Scruple one way or other can alter her poise 2. I hope from what hath bin shewed it may appear that the possible Imperfections are in no wise so great as sundry would suppose 3. However not in Matters of any principal Moment or Concern to Religion 2. It is but very agreeable to the Rules of Moderation that such as require Moderation so desirously should give very good example of their own Moderation themselves and should also lay aside their own Rigours in unjust and severe Thoughts harsh Words and immoderate Actings and not make those Rules the measure of their Moderation which are just proofs of their Rigour For I suppose the Observation of King Charles I. is a famous Truth I see no Men so prone to be greater Tyrants and more rigorous Exacters upon others to conform to their illegal Novelties than such whose Pride was formerly least disposed to the obedience of lawful Constitutions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 16. And even in the Liberty of Prophecying the Libertines themselves are most truly described †Sect. 17. They who were perpetually clamorous that the severity of the Laws should slacken as to their particular and in matter adiaphorous in which if the Church have any Authority she hath power to make such Laws to indulge a leave to them to do as they list Yet were the most