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 Devotion wherefore as it is in the 49. Injunction of Queen Eliz. A modest and distinct Song is enjoined k Itaque operosam Musiâ—am quae figurata dicitur infâ—rri placet V. Reform Leg. Eccl. de Div. off c. 5. V. Vossium de viribus rythmi such that the sentence of the Hymn may be understood And for Organs or other Instruments of Musick in Gods worship they being a help Mr Baxter's Christian Direct p. 412. partly natural partly artificial to the exhilarating the spirits for the praise of God I know no argument to prove them simply unlawful but what would prove a Cup of Wine unlawful or the tune and metre and melody of singing unlawful And now we are discoursing of Melody the use of Bells l Vbi pulchriores plures magis sonorae etiam ad modos Musicos confectae Campanae quam in Anglià Spal contra Suarez c. 2. §. 27. among us deserves our notice since the Archbishop of Spalato hath taken particular observation how choicely we are furnished in our Kingdom for Assembling the Congregation for testimonies of publick joy and for pious admonition of Christian people to pray for such as are departing this life but among us they are not us'd with any superstitions m Nec Campanas superstitiosè pulsari vel in vigiliâ animarum vel postridiè omnium Sanctorum qui dies non ita pridem geniis mortuorum sacer erat Lib. quo Canonum 1571. What Cardinal Bellarmine n C. Bell. Apologia calls only Benediction of Bells is not after that manner as might make it be thought they are Christned o Centum gravam 51. § 13. Having observed the Moderation of the Church in its Feasts the same also is very true of its Fasts The keeping up of the Festivals and Fasts in the Greek Church hath been observed as a chief means of preserving the Christian Religion from sinking among them p De Eccl. Gr. statu hodierno p. 10. L. Canon 72. 1603. Our Church is neither so remiss as not to give any Counsel or Command for Fasting nor suffers any not Ministers to appoint solemn Fasts without authority q In observantiis afflictivis videtur providendum de aliquâ Moderatione Pet. de Aliaco in fasc re exp Jejunium Ecclesiae non debuit abrogari licebit moderari Wicelius in viâ Regiâ p. 374. neither is she immoderate in what she injoins but observes its due measures as are most conducing to assist Meditation Prayer and the exercise of Repentance and works of Piety With Fasting we join Alms and the Commemoration of what Christ hath done and suffered for us And as among the Jews it was usual for them voluntarily to fast on that day yearly they buried their Parents so in the Christian Church on the time that the Bridegroom was taken away before the Paschal Festivity the Custom hath been to fast more or less Some few times beside are appointed as opportunities to call off the mind from the blandishments of sense Mortification and temperance we are enjoin'd by our Christianity and further it appears to all most reasonable that there should be some seasons proper for Fasting and Mourning which private persons may appoint to themselves r Tantum tibi jejuniorum modum impone quantum fâ—â—re potâ—sâ—s siâ—t tibi pura casta simplicia moderata non superstitiosa jejunia S. Hier. de vitâ cler ad Nepotian much more the publick authority of the Church for the common good of all In which appointed Fasts let us well observe that the Precepts of the Church make no difference of meats but require such an abstinence as may best subdue the flesh to the Spirit There are three ends of Fasting saith the Homily To chastise the flesh That the Spirit may be more fervent to Prayer and that our Fast may be a witness with us before God of our humble submission to His Majesty So that the difference of meats which we observe is accidental to the Commands of the Church and not at all directly intended in it but left to every one 's Christian Liberty and choice Å¿ Pâ—â— temporibus causis uniâ—scuâ—â—sque non pro imperio novae Disâ—ipline Tert. adv Psych Cap. 2. so long as the purposes of Religion before-mentioned be observed and the Commands of Governours Thus the Moderation of the Church leaves us here as she finds us in our Christian Liberty But we are to consider that it is part of the Christian liberty of publick Governours in Cases left by God indifferent therein to Command especially for publick good So that it is the Law of the Kingdom only which streightens and confines our liberty from meats at some particular times While therefore it is the Law of the Kingdom people must have a care of charging the Church with a superstitious difference of meats because the Church of Rome usurps that power The Statute indeed of Queen Eliz. provides concerning observing Lent and also that Lent be not counted a Religious Fast that is by the Statute None are to affirm that any eating of fish or forbearing of flesh is of any necessity for saving the soul of man or that it is the service of God otherwise than as other politick Laws are for as the Homily t Homily of Fasting further expounds it The Laws of Princes are not made to put holiness in one kind of meat or drink more than another but are grounded meerly on policy All subjects therefore are bound in Conscience to keep these Laws Conscience I say not of the thing which is in its own nature indifferent but of our obedience we owe to Gods Minister According to which sense also must the Laws be understood which respect the Wednesday Fast called by some the Jejunium Cecilianum u Quòd putetur Cecilii esse inventum De Schism Angl. p. 172. If any person should affirm it to be impos'd with an intention to bind the Conscience he should be punished like a spreader of false news that is to burden the Conscience with a superstitious difference of meats or as of necessity to bind the Conscience by any Law equivalent to the eternal word of God which are the words of the Advertisement of Queen Elizabeth in her order of Ceremonies 1554. Thus in the Visitation Articles of King Edw. 6. The manner and kind of fasting in Lent and other days in the year is but a meer positive Law and therefore all persons having just cause of sickness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Ap. 69. or other necessity or being licensed by the Kings Majesty may moderately eat all kinds of meats without grudge or scruple of Conscience So careful is our Church according to the practice of the ancient Church that the Fasts be observed with all just and equitable Moderation lest any fall into an excess of abstinence y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil M. 〈◊〉 〈◊〉 〈◊〉
the Bishop remits the guilt of Sins the Prince compels the Bishop exhorts he governs by Necessity but we by Counsel So it is in the Injunction of King Edward the 6th 1547. unto those who have the Cure of Souls They ever gently and charitably Exhorting and in his Majesties Name strictly charging and Commanding c. So in the 3 d. Canon 1640. the sacred Synod earnestly intreats and exhorts the Reverend Judges c. § 2. As our Church doth lawfully assert her own Spiritual Power entire and inherent in the Church so she hath always exercised her power in all Subordination to the Right of Princes * V. Institution of a Christian Man p. 49. V. Homily of Obedience And constantly acknowledging that whatsoever Power beside Spiritual the Church or its Church-Men have she receives the same entirely from the favour of our Kings wherefore our Bishops have exercised no Jurisdiction in foro Externo within this Realm but such as hath been granted unto them by the Successive Kings of England Neither have challenged †Non enim dominandi cupidine imperant sed Officio consulendi nec principandi superbiâ sed providendi misericerdia S. Aug. de Civ D. c. 14. any such Jurisdiction belonging to them by any inherent right or title in their Persons or Callings but only by emanation and derivation from the Royal Authority Now the regular exercise of a derived Power is so far from destroying or any way diminishing that Original Power from whence it is derived as that it rather confirmeth and establisheth the same ¶ Bishop Sanderson of Episc not prejudic to Regal Power Wherefore the Institution of a Christian Man calls The Power of Orders a Moderate Power subject determined and restrained § 3. As the Interests of the Kingdom and Church are excellently accommodated in our Constitution of Civil and Ecclesiastical Laws under one Supreme Governour so the Moderation of the Church hath tempered her self very justly between those pretences on one hand who have insisted on their Pleas of Spiritual Right to the real diminution of Soveraign Power And those on the other hand who resolve the exercise of all the inward Power of the Church into the sole will and arbitrary power of the Civil Magistrates according to Erastus and the Leviathan-Author who thus delivers himself The Monarch hath authority not only to Preach Pag. 297. which perhaps no Man will deny but also to Baptize and Administer the Sacraments of the Lord's Supper and to consecrate both Temples and Pastours to God's Service Wherefore our 37 Article declares We give not our Princes V. Canon 1. 2 36. V. Q Eliz. Admonition the Ministring either of God's Word or of the Sacraments which thing the Injunctions set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given always to all godly Princes in Holy Scriptures by God himself that is that they rule all Estates and Degrees committed to their charge by God whether they be Ecclesiastical or Temporal Which Article of our Church is agreeable also to the judgment of some Bishops concerning the King's Supremacy in the Raign of King Henry the 8th Other places of Scripture declare the highness and excellency of Christian Princes Authority and Power The which of a truth is most high for he hath Power and Charge generally over all as well Bishops as Priests as other The Bishops and Priests have charge over Souls within their own Cures power to minister Sacraments and to teach the Word of God To the which Word of God Christian Princes knowledg themselves subject and in case the Bishops be negligent it is the Christian Princes office to see them do their duty Which sheweth Ex MSS. Dr. Stilling-fleet V. Collect. of Rec. Hist of Reform l. 3. p. 177. that Objection against the Oath of Supremacy is groundless which supposeth that the King is therein made not more a Political than a Spiritual Head of the Church * V. Camdens Eliz. p. 26. 39. Bishop Bramhal to M. Militier p. 37. V. Instit of Chri. Man p. 50. Which the Kings of England have constantly and openly disavowed to the whole World renouncing all claim to such Power and Authority Tho the regulating and ordering that Power in sundry Circumstances concerning the outward exercise thereof in foro externo the godly Kings of England have thought to belong to them as in the right of their Crown and have accordingly made Laws concerning the same even as they have done also concerning other Matters appertaining to the Religion and Worship of God § 4. Which being well considered we have great reason to observe and extol the excellent and pious Moderation of our Kings of England who never challenged to themselves the exercise of the pure Spiritual Power of the Church but left it entirely to the Bishops as the lawful Successors of the Apostles Which more fully appears from the Proclamation in the 13th Year of King Charles the First of blessed Memory according to the Certificate of the Right Reverend Judges under their Hands July 1. 1637. Wherein it was declared That Processes may issue out of the Ecclesiastical Courts in the name of the Bishops c. The Censures also of the Church are confirmed by the Law of the Kingdom * 1 R. Ellz. c. 2. And the behaviour of the Church to the King sheweth the same Exemplary Moderation For the Ecclesiastical Censures are with all due subordination to the Supreme Power secular used Because all external jurisdiction coercive is by Law declared and by the Clergy acknowledged to be wholly and entirely derived from the King as the sole fountain of all Authority of external jurisdiction whether Spiritual or Temporal within this Realm In other Matters tho the substance of the Power it self be immediately from God and not from the King as those of Preaching Ordaining Absolving c. Yet are they so subject to be inhibited limited or otherwise regulated in the outward exercises of that Power by the Laws and Customs of the Land as that the whole execution thereof still depends on the Regal Authority * Bishop Sanderson l. praedict p. 32 33. Altho then the Church knoweth it self to be a Society in its own nature distinct unto which the 19 Article most properly refers yet as very often now it is the unspeakable happiness of the Church to be entertain'd within the Protection of Supreme Powers secular so however the Church of England very justly declares for the Right of Kings to be preserved Inviolable as well as the just Power of the Church and the real Interest of the People Yea all these Interests with that of Religion in the first place our Church with great Moderation and Wisdom preserves entire and distinct All which among the Romanists and other Modellers are miserably confounded or destroyed § 5. Other Sects among us do some way or other deny the King's Supremacy
in Matters Ecclesiastical either claiming a power of Jurisdiction over him or pleading a privilege of Exemption from under him The Papists do it both ways in their several Doctrines of the Pope's Supremacy and of the exemption of the Clergy The Presbyterians claiming to Ibid. p. 42 43. their Consistories as full and absolute Spiritual Jurisdiction over Princes with power even to Excommunicate them if they shall see cause for it as the Papists challenge to belong to the Pope And the Independents exempting their Congregations from all Ecclesiastical subjection to them in as ample a manner as the Papists do their Clergy whereas the English Protestant Bishops and Regular Clergy as becometh good Christians and good Subjects do neither pretend to any Jurisdiction over the Kings of England nor withdraw their subjection from them but acknowledg them to have Soveraign power over Can. 1. 1640. them as well as over their other Subjects and in all matters Ecclesiastical as well as Temporal Which considerations verifie what hath been often formerly declared Namely That whereas now we are governed by Canon and Civil Laws dispensed here by 26 Ordinaries easily responsible for any deviation from the Rule of Laws conceive should we be exposed to the meer Arbitrary Government of a numerous Presbytery who together with their Ruling Elders will arise to near forty thousand Church-Governors among us they with their adherents must needs bear so great a sway that they will not easily be reducible and not consistent with Monarchy And for the Title of Divine Right those of the Episcopacy rather purposely decline the mentioning of it as a term subject to mis-construction Or else so interpret it as not of necessity to import any more than an Apostolical Institution and is pleaded by them with more calmness and moderation and with less derogation from Regal Dignity than by any other of the three § 6. As the most excellent form of Government in our Kingdom most graciously and bountifully protects the Church so the Church doth all she can to acknowledg the favour by asserting our Monarchy which is but truly performed in Canon 1. 1640. if we throughly consider the same Since then there hath been spread abroad an Insinuation that the said Canon did immoderately extol the Divine Right of Kings as if no other Form but Monarchy could in other States be lawful or of God's Ordinance because the Canon saith The most High and sacred Order of Kings is of Divine Right I may have leave to vindicate the same with all submission where it is due Where I conceive the words the most High and sacred Order of Kings may be justly and reasonably interpreted First and especially of Monarchies and also of All those Supreme Powers under what Form or Name soever they are called in such places as they are lawfully Constituted Which doubtless are as the Canon proceeds The Ordinance of God founded in the Primitive Laws of Nature which Supreme Rulers are often exprest by the general Name of Kings And because of the Pre-eminence and Excellence of Monarchy above all other Forms the Denomination of the Order of Supreme Powers may not improperly follow the more noble and excellent part Especially in a Kingdom where that is our only lawful Form it is properly and truly so affirmed that the High and sacred Order of Kings is of Divine Right as being ordained of God Himself which just interpretation of the Canon is according to our Homily * V. Homily of Obedience Take away Kings Princes Rulers and Magistrates Judges and such Estates of God's Order and no Man shall ride or go by the way unrobbed Blessed be God that we in this Realm of England feel not the horrible Calamities which they undoubtedly suffer that lack this godly Order c. Which the same Homily expresseth by the Name of Kings or other Supreme Officers that is the Higher Powers as ordained of God And that the Canon means no other by the Denominations of Kings may be fairly gathered out of the following words of the Canon wherein ¶ V. 39 Articles 37. with excellent Moderation in opposition to the Usurpations of the Church of Rome and other Sectaries what is there set down is most true of all Rightful Supreme Powers secular § 7. The Moderation of our Church doth not favour any Doctrines or Practices which are prejudicial to the safety of Humane Society in general or this or any other Rightful State or Kingdom in particular It doth no where pretend to remit the Divine Laws or dispense with Oaths or transfer the Right of Kingdoms but leaves them without any imminution or change as it finds them * Apol. Eccl. Anglic. §. 67. But ¶ Homily of wilful Rebellion 5 part p. 374. after that ambition and desire of Dominion entred once into Ecclesiastical Ministers and that the Bishop of Rome being by the Order of God's Word none other than the Bishop of that one See and Diocess and never yet well able to govern the same did by intollerable ambition challenge not only to be the Head of all the Church dispersed through the World but also to be Lord of all the Kingdoms of the World he became at once the Spoiler and Destroyer both of the Church and of the Christian Empire and all Christian Kingdoms as an Vniversal Tyrant over all In so much that * Pag. 380. There is no Country in Christendom which hath not been over-sprinkled with the blood of Subjects by rebellion against their natural Soveraigns stirred up by the same Bishops of Rome ¶ Pag. 383. Would to God we might only reade and hear out of the Histories of old and not also see and feel these new and present Oppressions of Christians rebellion of Subjects c. being procured in these our Days as in times past by the Bishop of Rome and its Ministers †Pag. 382. by the ministery of his disguised Chaplains creeping into Houses c. * Pag. 361. What a Religion is this that such Men by such means would restore may easily be judged Contrariwise our Church of England requires all of its Communion to give the King such security of their Allegiance and Fealty as may be a sufficient security to his Government Which security V. Homily of Obed. part 2. is with great Moderation exacted in our Realm Nevertheless Pope Vrban 8 in the Year 1626 by his Bull bearing date May 30. forbad all Roman Catholics to take the Oath of Allegiance And since the happy Restauration of his Majesty when several of his Subjects of the Papal profession offered by Oaths wherein the Supremacy is wholly wav'd to assure their Duty and Obedience the Pope and his Agents look'd upon this Overture as an Apostacy from him that is from the Christian Faith and persecuted all those who were concerned in the Proposal * Diff. between the Church and Court of Rome p. 30. of which see the Controversial Letters and
kind of Protestation and proof also of the Moderation of our Church That if our Dissenting Brethren will but please to come near and view such fair and open testimonies as I have enumerated some sympathy with so just a temper may help to cool some of those Calentures to asswage and allay some of those unreasonable disorders which have discomposed the minds of many at present adverse to our Peace That while so remarkable a part of our Churches beauty appears from such a lifting up of her Veil so gentle and chearful an aspect may we hope win over some of those into better esteem of our Communion whom any Symmetry can affect whom any Moderation can overcome if they are not already irreconcilable that so the mildness and gentleness of our Church may no longer aggravate their separation with so much the more injustice unthankfulness and disingenuity even as the Moderation of our Church and Government renders the attempts of such Romanists as are concerned in them not only more scandalous and pernicious but most impious horrid and execrable As for others among us who sometime have appeared weary of their contests however unsetled hovering as it were in some motions for Union and frequently are toiling themselves in tedious contemplations of new Plots and Schemes of Government framing to themselves Idea's not very Platonical for peace and settlement I conceive a seasonable conviction among such of the real Moderation of our Church might save some of them their grievous labours for the future for how deficient they generally have been they themselves have shewed and if our Church is very moderate already I need not say they have been very superfluous There are indeed those who are still requiring that the Protestant Profession among us be setled in a due Latitude whereas we sincerely think the very thing desired is already the true temperament of our Church and such also as in no sort encourageth any indifferency or neutrality in Religion nor offers any such Principles to her Sons as allows them Proteus or Vertumnus like to be susceptible of divers shapes and forms in Religion as our Adversaries who do not understand our Church do suspect whereas the more any are fixed according to the right Principles of our Church the truer and firmer Protestants such are we shall manifestly prove and the more any are such the more truly moderate they are and their designs for peace must needs be the most discreet of any and the more to purpose So great a blessing I confess is less to be hoped for so long as the Masters of Factions have got such a mighty Dominion over the minds of their followers and have so far entangled them in their own passions and prejudices neither is it any wonder that noise and passion and hardy confidence iced over with some sanctimonious pretences can engage the affections of the vulgar more than ingenuity and real Moderation and when once this humour obtains of disaffecting what is setled with a lust after Novelties if what some love to call the pattern in the Mount should slide down from Heaven in the midst of them it would not continue long in favour and therefore no wonder if the Church of England is antiquated among such who are for new Modes in Ecclesiastical matters to gratify their sickly phansies and most divided interests While this affection is thus cherisht and thus kept up the mischief on 't is as when we preach such Doctrines as the duty of Communion with the Church and the like they generally are most absent whom the same concerns most so all testimonies which are brought in the cause of Gods Church are seldom taken notice of by such whom they are most proper to convince among the Romanists and the Separatists the Keepers of the peoples understandings not suffering them to peruse what may awaken or enlighten them and the more proper any thing is for that purpose the more industrious are they slily to stifle the reputation of such endeavours However I think it but just to vindicate unto publick authority the same fair interpretations which all private persons would gladly have for what they say or do and where the Church hath given mild interpretations on purpose for the general satisfaction of all it is but reasonable to make recognition of the same and when they are perversly wrested fairly to set them forth and certainly it is our duty to consider publick appointments which oblige us with all respect to their true ends and measures equally represented and it may be thought but a debt of gratitude for us to acknowledge such Liberties and Indulgences as we enjoy and to defend from malignant detractions the just wisdom of the Church in its excellent poise between undue extremes And so long as I have uprightly designed so just a duty the easy foresight of many ignorant or malicious exceptions hath not dasht me out of countenance but excited me and the more because I hope I have not only endeavoured to set forth the Moderation of the Church but to imitate the same In so much that where any thing is spoken to our Adversaries in our own defence I hope it hath not taken example from their own intemperate heats and since the Son of Syrach hath bid us Eccl. 37. 11. Not consult with a coward in matters of war nor with an envious man of unthankfulness nor with an unmerciful man touching kindness we despair to communicate advice of the Churches mildness with those who are of unmerciful tempers themselves therefore the more need we have all as well as we can to confirm one another in the recognition of those Virtues which justify the wisdom of our Church and afford our selves greater satisfaction in our Conformity although some are continually of such disturbed Spirits uneasy to themselves and morose they can seldom allow any time to reflect chearfully and thankfully upon the blessings they enjoy however they may give us leave to delight our selves in the serious contemplation of such proportions and measures as in the frame of our Church are most observable Which cannot but afford a rare and serious pleasure as well as use as it must be very delightful to behold any imitation of the Divine Wisdom which hath made all things in number weight and measure which governs the World and all his Creatures according to unsearchable measures of Righteousness and Equity who dispenseth all things sweetly and easily The more any Civil or Ecclesiastical Governments partake of such proportions it cannot but afford a fine and delicate reflection to find them out and admire them Such is the lovely prospect which we cannot but with delight take on the goodly frame and constitution of our Church of England Suitable to the rare temper of our excellent Monarchy we live under and the most benign disposition of our Laws which give very much to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 27. subjects industry liberty and happiness and yet reserve
against unsufferable Abuses well consisting with her Moderation and Charity § 3. Our Church leaveth other Churches to the use of their liberty and vindicateth that use mutually § 4. Her especial Moderation and Charity toward the Greek Church § 5. Our Church's Modesty and well-becoming Behaviour toward other Churches and their mutual affection unto Ours p. 411 Chap. XVI Of the Moderation of the Church of England in her Reformation § 1. The Reformation of our Church as it had just grounds and was by just Authority so it was managed with due Moderation the Idea of our Reformation having been impartial § 2. The whole manner of it so far as concerned our Church was with great temper § 3. She separated from the Romish Errors not from their Persons any more than needs must § 4. Our Charity exceeds that of the Church of Rome which denies Salvation to all who are not of her Communion § 5. The Preparation of our Church to submit to the Church Vniversal saves us from Schism § 6. The Reformation of our Church was the more Christian because not fierce but well governed § 7. Albeit the Moderation of our Church seems to have enraged her Adversaries yet because of this Moderation our Church is the better prepared to survive Persecution § 8. The Moderation of our Church in her Reformation was founded on Rules of absolute Justice as in sundry great Instances is made to appear p. 423 Chap. XVII Of the Moderation of our Church in avoiding all undue Compliances with Popery and other sorts of Fanaticism among us § 1. Notwithstanding our Reformation is the most of any opposite to Popery how it hath been the craft of the Roman Agents to raise of it such a suspicion of Popery as hath been artificially made a very unhappy Instrument of the Divisions which are from our Church § 2. How the great Labours of our Bishops and our Clergy remaining the most impregnable defence of the Reformation hath stir'd up the more earnest opposition of the Church of Rome to our Church § 3. The vain and ungrateful jealousies of our Separatists and Enthusiasts are the more unjust because they have appeared really acted by that Interest not in intention but in event § 4. Therefore it is a most seasonable work at this time to cast open those Mâ—squcrades § 5. Some Moderate Cautions here inserted to prevent any unkind Mistakes § 6. Some Objections to such an undertaking here answered § 7. That our Separatists and Enthusiasts generally more or less do conspire in fact albeit not in intent with the Romanists instanced as a Specimen in twenty Particulars § 8. Particularly how the Quakers are one with the Papists how ignorantly soever in sundry Instances § 9. By what steps and degrees these Progresses commonly are made toward Popery by such as separâ—te from Communion with our Church § 10. What hath been said confirmed by other rational Proofs § 11. Some further Reasons why the Clergy and faithful Sons of our Church cannot be thought thus concerned in so much as an Eventual Conspiracy § 12. An easy Divination of the Consequences of these things if a due sense of these Matters be rejected when so fairly and often recommended to the common notice of all with a sincere and affectionate close to such as this Address most doth concern p. 455 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 been 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 a fit to conclude a Treatise of the Moderation of our Church p. 507 ERRATA Vitiis nemo sine nascitur optimus ille Qui minimis urgetur Horat. PAge 5. marg r. importabile p. 55. l. 10. for r. p. 128. marg r. Fur p. 294. marg r. quam p. 306. r. carybdin p. 311. r. sacerdotali p. 315. r. apud p. 324. marg r. exprimo p. 325. marg r. Milev and exeq p. 328. l. 22. dele those l. 24. dele were p. 346. l. 8. r. Counsels p. 378. l. 27. r. oppress p. 385. l. 20. r. refuting p. 387. l. 26. r. rightly p. 485. l. 8. r. austerity p. 495. l. 1. r. Pucklington p. 533. l. 16. r. laught THE MODERATION OF THE Church of England CHAP. I Of Moderation in general § 1. The loud demands of late among us for Moderation taken notice of § 2. The specious pretences of several Factions thereunto exposed § 3. The general meaning of Moderation noted § 4. The use of the Greek word for Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is borrowed from the Law explained § 5. The forensic notion of Moderation applied to Moderation in Religion § 6. What is justly expected of those who causlesly blame our Church with want of Moderation § 7. Moderation considered not only as a vertue of publick but of private persons both toward their Governours first and also toward one another § 8. Some general rules or measures according to natural Justice and Christianity whereby we may judge of the Moderation of the Church with the design of this Treatise declared § 1. WE have of late with both Ears heard the loud demands made for Moderation among us even since the Restitution of our Church to its own admirable and equal temper even since the unspeakable Clemency of our most Gracious King and the extraordinary indulgence of the Laws have really anticipated so much Moderation as reasonably might have dampt some of those vehement out-cries which seem still to offer violence to our senses as well as to the peace of the Kingdom and the Church But that the sound might come more awful to religious Ears on both sides the cry hath been set up in the words of Holy Scripture Let your Moderation be known unto all the Lord is at hand Phil. 4. 5. Moderation therefore being the word in fashion by which all divided parties among us use to sanctify their appeals and make their pretences seem virtuous It is first to be wisht that real Truth and Goodness which are the genuine effects of true Moderation were as common as the noise of either § 2. All agree that Moderation is an excellent vertue as they said of Hercules Who ever dispraised him hence the several Factions make such specious pretences thereunto The sanctimonious Pharisees affected the appearance of mighty moderate Men they could in the very
Gospel Ch. 1. v. 7. But unto them of Philippi also was this grace given in the behalf of Christ not only to believe in him but also to suffer for his sake v. 29. § 3. Thus it is evident that this Exhortation of S. Paul here to Moderation is indeed directed by him absolutely to the patient and suffering sort of Christians Which let those take notice of especially who affect so much to be counted the suffering party which if they are who call themselves so then the Apostle speaks more to them than any Let your Moderation be known unto all d Of this perhaps they may be better satisfied from Mr. Pools Synopsis Criticorum De afflictionibus hîc agitur Zanch. Ver. Er. Bez. c. But it is the cause only makes the Martyr Some may suffer indeed justly as a due reward of their deeds through their own ill will Others according to the will of God 1 S. Pet. 4. 16 19. when they have done nothing amiss S. Luke 23. 41. and this I take to be the real Case of the Church of England Wherefore we seriously wish they would present themselves real examples of the thing it self who make so much noise of the word We may heartily wish they who seem so earnest for Moderation would consider whether it seems not agreeable to that equal temper of mind recommended in the Text for all to be disposed to interpret every thing to the best and to go as far as they can for peace and unity in the Church and compliance with what is enjoin'd I wish such would please to consider and read the words in their true sense with any of those Versions which are given of them Let your equity e Bez. Castell Your gentleness f Trem. Dr. Ham. Your patient mind g Our old English Tr. Erasm Par. Your taking all in good part h Bez Com. Your reasonable Conversation i S. Ambr. Your modesty k Vulg. Lat. S. Hier. Your giving way one to another l Erasmus Your Moderation be known unto all § 4. That we may the more clearly understand the Moderation of our Church we will further inquire into their false notions of Moderation who so vehemently seem to require it in our Church which requiries are made either to private persons or to those in authority 1. When private persons are called upon to let their Moderation be known unto all men They as far as they know their own minds themselves and are not averse to declare it in their writings and other expressions of their meaning undeniable by Moderation would have 1. Either an Indifferency whether they do or do not what is required or 2. They mean an Omission of what is appointed or 3. They understand by it the doing quite contrary When appeal for Moderation is made to Governours by Moderation they would understand either 1. A forbearance of the execution of Laws especially which relate to matters Ecclesiastical or 2. An abolition of them or 3. An utter alteration of Government So that all the burden for Moderation relates to the remission of the obligation and observance of the Laws especially of the Church and their whole sense of Moderation doth contain many odd suppositions particularly that the conditions of our Communion are very unlawful very immoderate and inexpedient Wherefore if in the following discourse we make it appear that the entire constitution of our Church doth exhibite as great Moderation and as equal temper as any Church in the Christian World doth or ever did since the Primitive Times we shall justify our Constitutions from those exceptions mentioned and a thousand times as many more as they can raise For supposing at present which afterward I shall plainly demonstrate that the conditions of our Communion are not unlawful and that the appointments of the Church as they are and what relates thereunto are very moderate then it will plainly and necessarily follow 1. That an indifference in doing or not doing what is required or an omission of what is matter of duty or doing quite contrary must needs be so far from Moderation that it will appear to be a great affront to the authority of a well-setled Kingdom and Church and the more moderate this is the higher will be the aggravation of their crime 2. As to the forbearance of the execution of such Laws I shall only say thus much That if for political considerations Superiours should give way at any time to such a forbearance it may not be unseasonable to consider as among the Jews there were some things permitted or tolerated not for their own goodness but because of the hardness of the hearts of the people So when Constitutions equal in themselves are remitted in consideration only of the weakness of the people the people ought to be instructed of the reason they have to be humbled for their own imperfection that they may not glory in their shame lest they go on to take heart against the Laws and accustom themselves to frowardness 3. As to change or abolition of Laws I only here touch upon what hereafter will be more amply shew'd That the Moderation of our Church is such that she always hath publickly profest That the Rites of the Church and particular forms of worship are in their own nature indifferent and mutable And it is notorious matter of fact among us that the Church hath often made those alterations which occasion hath required and for the same reasons can do the like again 4. As to an utter alteration of the Government which some there are would look at as a prime point of Moderation I should be very injurious to truth if I should not observe That some who begin with but desires of Moderation never leave till they end in the utter subversion and extirpation of what they declare themselves averse from which renders this undertaking more necessary Thus King Charles I. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 11. took notice of some Reformers who by vulgar clamours and assistance did demand not only Toleration of themselves in their vanity novelty and confusion but also abolition of Laws against them and a total extirpation of that Government whose Rights they have a mind to invade Lastly To take their words in the most mild sense not for an absolute change of the entire Government but for such an alteration of the Laws as seems to be meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as it is sometimes taken for a correction of the Laws by Equity Most known unto all it may be that the Church of England never refuseth this But in cases of such mitigations and remissions as are called for we must consider there is generally supposed either an unjust sentence or some rigour of the Law or some great inconvenience attending All which the wisdom of Government will not hastily and at every motion determine especially when such alterations are challenged as matter of
Religion than the Holy and Divine inspired Scriptures with Melancthon and the Church of England I wish all Doctrines of Faith were brought to us derived from the Fountain of Scripture by the Channels of Antiquity otherwise what end will there be of innovation And thus our King James of Happy Memory did declare in the words of St Austin That what could be proved the Church held and observed from its first beginning to those Times That to reject He did not doubt to pronounce to be an insolent piece of madness So that the counsel and judgment of the Church of England seems to be moderated according to the Sentence of St Hierom in his Epistle to Minerva My purpose is to read the Ancients to prove all to hold fast what is good and never to depart from the Faith of the Catholick Church and conformably King Charles I. h His Majesties fifth Paper to Mr. Henders My Conclusion is That albeit I never esteemed any Authority equal to the Scriptures yet I do think the unanimous consent of the Fathers and the universal practice of the Primitive Church to be the best and most authentical Interpreters of Gods word For who can be presumed to understand the Doctrine and practice of the Christian Religion better than those who lived in the first and purest times Wherefore i Of Heresy §. 14. Dr Hammond reckons it among the piè Credibilia that a truly general Council cannot erre § 3. And because the Catholick Church is and hath been so much divided and the Monuments of the ancient Church Universally accepted do contain but a few determinations Therefore the Church of England moderately remits her Sons to the first four general Councils as in the 28th year of K. Henry 8. k Fullers Eccl. Hist ad An. 1536. it was Decreed That all ought and must utterly refuse and condemn all those opinions contrary to the said Articles contained in the three Creeds contained in the four Holy Councils that is to say in the Council of Nice Constantinople Ephesus and Chalcedon and all other since that time in any point consonant to the same So in the Institution of a Christian Man set forth 1537. and approved by the Convocation 1543. 't is there said A true Christian man ought and must condemn all those opinions contrary to the twelve Articles of the Creed which were of a long time past condemned in the four Holy Councils that is to say c. Isaac Casaubon also in the name of King James to Cardinal Perron saith l Primo R. Eliz. c. 1 The King and the Church of England do admit the four first Oecumenical Councils and following the judgment of the Church the Law of the Kingdom doth declare m Dicimus Ecclesiam Britannicam adeò venerari Concilia generalia ut speciali statuto caverit nè quisquam spirituali jurisdictione praeditus praesumat censuras suas Ecclesiasticas aliter distringere vel administrare aut quicquam Haereticum pronunciare quod non à scripturis Canonicis quatuor Conciliis generalibus aut alio quocunque Concilio pro tali judicatum fuerit J. B. de antiq libertate Eccl. Brit. Thes 4. That none however Commission'd shall in any wise have authority or power to order or determine or adjudge any matter or cause to be Heresy but only such as heretofore have been determin'd ordered or adjudged to be Heresy by the authority of the Canonical Scriptures or by the first four general Councils or any of them or by any other general Council wherein the same was declared Heresy by the express and plain words of the said Canonical Scriptures or such as hereafter shall be ordered judged or determined to be Heresy by the Court of Parliament of this Realm with the Clergy in their Convocation Thus the authority of the four first general Councils are placed by our Church in the superiour order of Tradition forasmuch as Spalatensis according to St Austin n A plenariis Conciliis tradita Quarum est in Ecclesiâ salubrâ—â—ima authoritas S. Aug. Ep. 118. speaks of such Councils they have obtained a wholsom authority because from the Apostolick Declarations faithfully received they have explained the Holy Scriptures and beside because they have been approved by the Universal Church which with great reason contradicts what Curcellaeus p Curcell Rel. Christianae Instit l. 1. c. 15. hath delivered to depreciate the honour even of the first four Oecumenical Councils So that Mr Cressy in Answer to Dr Pierce might very well cite the Protestant acknowledgments of the Authority of Councils as that of Ridley Acts and Mon. p. 1288. Councils indeed represent the Vniversal Church and being so gathered together in the name of Christ they have the promise of the gift and guiding of the Spirit into all truth To the same purpose are named Bishop Bilson Hooker Potter c. Instead of all these he might have owned if he had pleased the judgment of our Church it self giving all due honour to general and Provincial Councils whose wholsome Decrees she hath accepted and imitated Yea our Church maintains the right of Provincial Synods taken away by the See of Rome q Tertullianus veneratur Provinciale Concilium quasi esset Oecumenicam assentiente sc universali vel iis decernentibus secundùm universale quomodo fit repraesentatio totius nominis Christiani virtualiter tota Ecclesia Neither is this honour diminisht by the further Moderation which our Church hath shown in not taking those for Councils or general Councils which are not such as neither the Council of Florence nor Lateran nor of Trent and we know that our Articles though they are very moderately framed are many of them directly oppos'd to those of Trent being in those points of Doctrine wherein the Church of Rome hath departed from the Catholick Church and made her Doctrines of design more than truth the unjust conditions of Communion A truly free and general Council we look upon as the best expedient on Earth for composing the differences of the Christian World if it might be had but we cannot endure to be abused by meer names of Titular Patriarchs but real Servants and Pensioners of the Popes with Combinations of interested parties instead of general Councils r Dr. Stillingfleet's first Part of an Answer c. 284. When Pope Paul III. call'd a Council then to be held at Mantua and King Henry VIII refusing thither to send He defended his Protestation in a Letter to the Emperour and other Christian Princes 1538. In which the King declares t Acts and Monuments p. 11â—2 Truly as our Forefathers invented nothing more holy than general Councils used as they ought to be so there is almost nothing that may do more hurt to the Christian Faith and Religion than general Councils if they be abused to lucre to gains to the establishment of errors And verily we suppose that it ought not to be called a General
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
is a Court of Faculties constituted on purpose to grant in many Cases not repugnant to the Law of God * Camden Britan. p. 110. a Dispensation of some Canons And if the Ecclesiastical Senate among the Disciplinarians might for the greater good of the Church dispence with a Rigid Law why Altare Damasc p. 85. may not the same be done in a Christian Kingdom by such Authority as the King and the Laws have constituted And we count it a great Moderation in our Establishment that there is amongst us a right of Appeal allowed in case of unjust Censure And the Moderation of our Public Government hath been such that Permissions which have been sometime known upon occasion were never allowed to make void the Laws of the Kingdom or the Church It may be added that in the separation and division of Causes which is made between our Ecclesiastical and Civil Courts as excellent Proportions and Measures are observable so instead of all is that the Rules of Ecclesiastical Practice are with all reserve and subordination to the Laws of the Kingdom For our Church useth no other voluntary Jurisdiction than what is established or confirmed and limited by the Statute or Municipal Law For the execution of which and to correct the Excesses and Defects which shall be found among the Ministers or People and to promote Piety Righteousness and Sobriety of Life and Conversation there are among us frequent Visitations appointed and practised by the Bishops and Arch-Deacons CHAP. XIII Of the Moderation of the Church and Kingdom referring to the Administration of Public Laws towards Offenders § 1. The occasion of that Mistake which is concerning the unlawfulness of Coercion in cases which concern Religion § 2. It may be very well consistent with the Moderation of the Church besides her own Censures to approve and sometimes desire such Coercion § 3. The Vse thereof in many Cases relating to Religion the undeniable Right of the Christian Magistrate § 4. Some of the chief Objections hereunto Answered § 5. Sundry proper Instances of the great Gentleness and most indulgent Care of our Church toward all its Members § 6. The Moderation of the Church and Kingdom not without their requisite and just Bounds § 7. The Recourse which our Church desires may be made to the Secular Arm is not but upon urgent and good Occasion § 8. Our Government defended from unjust Clamours of Persecution of the Romanists on one side and the Separatists on the other § 9. The Kings of England since the Reformation and especially his present Majesty Glorious Examples of this Moderation The effect of this Moderation yet much desired and wanted § 1. AS the nature of Moderation hath been Explained Ch. 1. The most proper Instances thereof are such as shew the Gentleness and Mildness of the Church with reference to such Censures and Punishments as are used and approved by Her Which is most necessary to be observed because the most general but groundless Objection against the Moderation of our Church hath been upon this Occasion Which if we truly consider ariseth either from a mistake in Judgment that all Coercion in matter of Religion is unlawful or else from an Impression which on the Phancy and Affection of easie and soft Dispositions hath been made from the Complaints of several to whom whatever looks like Penalty is commonly irksome and very unpleasing especially if it happens that they are guilty of the same wherefore they seem in haste to fly unto Religion as their Sanctuary against Punishment as if God's Religion and His Church had different Altars among us therefore I doubt not but when the Prejudice against the former Mistake is taken off Religion and the Church will appear to have the same Interest and the Moderation of the Church may be fairly acknowledged § 2. For the distinct understanding what is right in this Case we may first Consider how far toward this Coercion the Church can move of it self 1. We cannot but acknowledg the Church as a Society established by our Lord Christ and which was necessary to the being of a Church had Rulers therein appointed with Authority and Power to effect the necessary Ends of Government Which could not be without a power of Discipline to Rebuke Article 33 and Censure and Exclude from such a Society those who will not observe its just Laws Which proceeding was suitable to the Apostolical Practice and Command with relation to Offenders and agreable to what was practised among the Jews in their Synagogues the common Reasons of which are perpetually the same Namely that such a Community and Fellowship as the Church is be maintained in Unity Peace and Purity since without these no such Society can subsist and that such Offenders may if possible be reduced and amended who are bound to submit to such Censures by virtue of their own first Consent which was the Condition of being admitted to partake of the Privileges of such a Communion But in that general Contempt which is cast on Sacred things through the grievous Corruption of the Age since many are insensible of their Duty and Relation to the Church as Members and also are apt to despise the Church and her Spiritual Discipline Therefore the Church in a Christian Kingdom being in other Circumstances than considered alone by it self receiving thereby Defence in the exercise of its Power so far that many times the Christian Magistrate is pleased to add to the Spiritual Censures of the Church if need be such outward and sensible Punishments as may touch the Bodies or Goods or Temporal Interests of such Delinquents In such a case the Church hath reason to accept of such Defence and to approve also and defend the same civil Animadversions on Offenders since they are very lawful and useful and worthy a Christian Magistrate § 3. He being appointed of God for the punishment of Evil-doers and to execute Wrath on them Since they on whom the Church rightly inflicts her Censures are Evil-doers therefore such also the more they undervalue the Censures of the Church the more justly are they the subjects of the Civil Magistrates Punishment And since Offences which affront the Majesty of Heaven are of the highest Nature the more Religious a Magistrate is the more care he will take to see such Punished And since Christian Magistrates owe that duty to God from whom alone they receive their Power and Soveraignty they are therefore especially to take care of Religion and Common Reason and Experience instructs us This cannot be done unless such Laws are guarded with Sanctions of Punishments that so They may be indeed a Terror to those who will break the Peace and Order of the Church Especially when the Peace of the Church hath so great an Influence on the Peace of the Public State or Kingdom Which when it is Christian the Religion of the Kingdom is the chief part of its Laws This is the use of no other Power than what
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
Religion had prevailed one whit among them K. Charles the First was so great an example of Moderation in Judgment and Practice that as his Character is in his Life He pursued Moderation in spite of the Malignity of the Times Yet he was made a Royal Martyr rather than he would betray the Church to either of its Enemies on either extreme The Moderation and Clemency of his present Majesty hath appeared to all the World as the most radiant Lustre of his Crown And yet it may be an astonishment to the most moderate Men to consider how unaccountable the rage of the Jesuits and some other Romanists have been toward a Prince of such Divine Clemency and wonderful Grace even to those of their Communion And how little the more peaceable and orderly and complying the greatest part of our other Dissenters have been notwithstanding all that Forgiveness and Moderation and Favour wherewith he hath crowned both sorts of Enemies by heaping of Coals of Fire on their Heads Where do we see either of them generally the more melted down into greater Humility and Observance Or the more inflamed in a passionate sense of the excellency of that Moderation which from the King and the Church they have so much experienced * Ne Regum quidem mansuetudine abuti consultum est non ignorant illi vires suas Erasm de amab Eccl. Concord What Re-condescention hath been made by them for all the Indulgences of his Majesty from first to last Julian the Apostate was honoured as a wondrous Moderate Prince because he permitted the Sectaries then their Liberty in Religion And Valentinian ¶ Valentinianus hoc Moderamine principatus inclaruit qâ—ò◠inter Religionum diversitates Medius steâ—it neque ut hoc coleretur imperavit aut illud Am Marcellinus the Emperour was in those days counted Moderate because he stood middle and indifferent as we may say between God and Baal that is to any sort of Worship But the Christian Moderation of our Kings hath been so well temper'd I cannot express it but in some of their own words To any number of our Loving Subjects we very willingly Comply with the advice of the Parliament that some Law be made for the exemption of tender Consciences Provided that this Ease be attempted and pursued with that Modesty Temper and Submission that in the mean time the peace and quiet of the Kingdom be not disturbed The decency and comliness of God's Service discountenanced nor the pious sober and devout Actions of those Reverend Persons who were the first Labourers in the blessed Reformation be scandal'd and defam'd * His Majest Declaration 1641. So cool a Moderation methinks should have tempered and prevented the growing Flame Or since it might have been extinguished by that Act of Grace among many others which connived at their private Meetings to the number of Five c. which if only Conscience rightly so called was the reason in the Case might have contented any sober Dissenters But in that unhappy was Alexander the Great ¶ Aestuat Infelix angusto limite mundi He swelled the more for being Confin'd Nevertheless what Thuanus said in his Epistle to K. Henry 4th of France hath been much more true in our Case among us You Sir have graciously restored them to their Houses and Goods and most of them you have adorn'd with Primary Dignities supposing that by degrees their Hatreds being assuaged and that Concord which you have decreed being more conveniently established among those that were at Enmity thereby chearfulness being returned to their Minds what in Religion is best and what is most ancient may be discern'd * Vt ex eorum quiete aliorum adhuc in Schismate positorum Corda flectantur Greg. M. l. 7. Ep. 97. c. Yet notwithstanding all the Moderations which have been used the Romanists have gone on in their Serpentine way of Insidiousness And the Sectaries also have been like the deaf Adder which will not hear the voice of the Charmer charm he never so wisely But we may not wonder if the favours and bounties of Princes cannot make them be thought so much as Moderate with some sorts of Romanists such as are of Suarius's †Praetered favores beneficia quae Catholicâ—s se contulisserefert parvi momenti sunt ad excusandam Persecutionem non enim Religionis causâ illis faveâ—e vel potius cum illis dissimulare incepit sed obrationes politicas ut in principio Regni sui omnes sibi aliquo modo conciliaret Et fortasse illis blanditiis honoribus eorum animos luâ—rari cupiebat Quod si ita est id non excusatio sed poâ—ius pars augmentum Persecutionis censenda est Suarii Def. l. 6. c. 10. de Persecutione Anglic. mind who treating of the English Persecution under King James argueth very Scholastically His pursuing them with Favours and Benefits to be even one great part and aggravation of their Persecution That being only a politic kind of dissimulation by blandishments and honours to gain upon their minds O the favours of good Princes sometimes ill-placed thus to be commented on and requited CHAP. XIV Of the general Moderation of our Church toward all that differ from her and are in error § 1. Our Church takes an universal care to satisfy and reconcile those who differ from her Particularly our Domestic Dissenters to whom sundry Concessions have been made § 2. Our Church is not forward to denounce Curses against those who are not of the same Judgment with her § 3. Our Church doth not judg all according to the Consequences of their Doctrines § 4. In refusing an adverse Party Our Church gives an excellent Example not to use odious Names § 5. Our Church useth great care to preserve and restore peace § 6. The Moderation of the Church gives it a singular advantage to convince Dissenters upon right and proper Principles § 7. The Moderation of our Church doth incomparably qualify Her to arbitrate and reconcile the present differences of the Christian Churches § 8. A Supposition laid down of the most possible means of Reconciling a Protestant and such a Romanist as lays aside Infallibility and that the Church of England hath done her part in what was fit toward any just Reconciliation § 9. An Answer to that common Calumny of the Separatists that our Governors in the Church of England have more peace and reconciliation for Papists than for the most moderate Protestant Dissenters § 1. ALthough the lenity and benignity of our Church toward those who differ from her even toward Offenders hath sufficiently appeared from what hath bin already delivered Yet moreover in an universal care to satisfy all who differ from Her and to reconcile them to Truth and to Her self Our Church hath been always ready to give an Apology and Reason of Her Faith and Practice Particularly Our Domestic Dissenters have less reason to except because Our Church hath wisely and