of the Holy Scripture our Church rather doth take for granted than prove too laboriously or uncertainly § 9. All immoderate extravagancies concerning interpretation of Holy Scripture avoided by our Church § 1. WHereas Moderation hath its name and being from the equal measures observed by it the first instance of the Moderation of our Church is most properly to be taken from the right rule and measure in Religion which this Church of ours constantly receives and holds close to by which she is safely preserved from all undue extremes having to her self the same rule and measure of her Moderation which the universal Church of Christ in all Ages hath had such a rule as is beyond all exception and is of undeniable Authority namely the Holy Scriptures which are the same right and just measure by which she measures out to others and desires to be measured by her self in whatever she receives and delivers out as matter of Faith and required practice in the necessary parts of Religion and the worship of God Whereas next to the extreme of them who have no Religion nor no Rule the vanity and extravagance of those is very notorious who set up themselves to be their own Rule which is done in the pretences of infallibility on one hand and enthusiasm on the other between that Rock and this Gulf the Moderation of our Church doth safely conduct its own judgment and practice and all that follow her In the Sixth Article of Religion see how our Church doth own the perfection of Holy Scripture as a Rule Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not required of any man that it should be believed as an Article of Faith or be thought requisite or necessary to salvation and the reason why the Church of England doth require her self to be acknowledged of her own a Canon 3. 1603. as a true and Apostolical Church is because she teacheth and maintains the Doctrine of the Apostles and in the fourth Canon the Church censures all Impugners of the worship of God and whosoever shall affirm her Form containeth any thing in it repugnant to the Scriptures In the 36. Canon Article 2. All who are to subscribe are willingly and ex animo to affirm That the Book of Common-Prayer and of ordering Bishops Priests and Deacons containeth in it nothing contrary to the word of God and Article 3. That he acknowledgeth all and every of the 39. Articles to be agreeable to the word of God In the 19th Article of Religion The visible Church of Christ is defined a Congregation of faithful men in the which the pure word of God is Preached and the Sacraments be duly administred according to Christs Ordinance And in the ordering of Bishops and Priests it is asked Be you perswaded that the Holy Scriptures contain sufficiently all Doctrine required of necessity for eternal Salvation through Faith in Jesu Christ And are you determined with the said Scriptures to instruct the people committed to your Charge and to teach nothing as required of necessity to eternal Salvation but that you shall be perswaded may be concluded and proved by the Scriptures The Answer is I am so perswaded and have so determined by Gods grace In the 20th Article of Religion it is declared It is not lawful for the Church to ordain any thing contrary to Gods word written neither to expound one place that it be repugnant to another From all which passages and many more which might be repeated out of the Monuments of our Church it is evident that as our Church is formed in her whole Constitution with an uniform respect to this Rule and hath framed her Articles Liturgy Homilies and Orders thereby so it doth require her self to be acknowledged in those but in subordination to this Rule and measure as before and superiour to it self which doth manifest the exceptions of many of the Separation to be very unreasonable who seem to give such deference to the Holy Scriptures and at the same time renounce Communion with the Church of England which doth so religiously hold to the Sacred Scriptures of which our Church in union with the whole Church of God is a sure Keeper a faithful Witness a zealous Defender and a most sober Interpreter § 2. The Moderation of the Church of England further appears in avoiding the extremes of those who take away from the true perfection of Scripture and of others who seem officiously to add thereunto Of the first sort of those who detract from the true perfection of Scripture are they who frame an additional Canon of their own as the Church of Rome doth who declares that the Apocryphal Writings and Traditions of men are nothing inferiour nor less Canonical than the Sovereign dictates of God as well for the Confirmation of doctrinal points pertaining to Faith as for ordering of Life and Manners and that both the one and the other ought to be embraced with the same affection of Piety and received with the like religious Reverence b Concil Trid. Sess 4. Decr. 1. not making any difference between them Thus as it is in the second part of the Homily of good works Christ reproved the Laws and Traditions of the Scribes and Pharisees because they were set up so high as though they had been equal with Gods Laws and above them They worship Me in vain that teach for Doctrines the Commandments of men For you leave the Commandments of God to keep your own Traditions Yet He meant not thereby to overthrow Mens Commandments for He Himself was obedient to the Princes and their Laws made for good order On the other extreme They of the Separation among us are busy to attribute to the Holy Scriptures such a perfection as God never intended them namely particularly to determine of all actions of Mankind and every matter of order and decency in Religion Between these two see by how even a thred our Church divides the controversy first asserting the real perfection of Scriptures as a Rule to be as much as need to be to be as great a perfection as God hath given it in order to its end namely to guide our belief and practice in things needful to Salvation Article 20. Besides the same namely Gods word written ought not the Church to enforce any thing to be believed for necessity of salvation and in the same Article It is not lawful for the Church to ordain any thing contrary to Gods word written Yet the Article begins thus The Church hath power to Decree Rites and Ceremonies and hath Authority in controversies of Faith Wherein according to an accurate Moderation the Church doth behave itself in attributing to the Holy Scriptures their just and full perfection On the other hand our Church doth thankfully accept of that Christian Liberty which God hath left her and indeed which he hath given all particular Christians according to their
Churches Moderation The Ceremonies of our Church are but very few and those of great antiquity simplicity decency and clear signification hardly to be wrested to the prejudice of inward piety wherefore they are neither unprofitable nor burdensome of which they are charged in the Preface to the Directory Our Church avoiding extreams on one hand of the Church of Rome a Concil Trid. Sess 7. Can. 13. whose Ceremonies are so cumbersome for their number b Quia ad aures ipsorum totius sermè orbis justissimae querelae pervenerint de moderandâ corrigendâ onerosâ multitudine quorundam rituum Chemnit Examen ib. p. 34. that they make no end of commanding and forbidding till they come to the other extremity of moroseness of which humour St Austin c S. Aug. Ep. 118. in express words complains Religion which God in his mercy hath made free with few and clear Sacraments is made more burdensome than ever was the Jewish Wherefore our Church is most careful lest by any excess of Ceremonies Religion should be any wise obscured and by outward and sensible things the minds of people should be diverted to the neglect of what is inward and spiritual Therefore our Church in its Preface of Ceremonies why some be abolished complains That the excessive number of Ceremonies was so great and many of them so dark that they did more confound and darken than declare and set forth Christs benefits unto us On the other hand our Church avoids that other kind of superstition of those that consider not the frame of men nor the use and experience of having some Rites for comeliness and edification d V. Pref. to the Liturgy and for exciting Piety and Devotion in the publick worship of God Let me for the sake of those who rather will accept such a truth from Mr Perkins e Reformed Catholick 7. §. of Traditions repeat his words We hold that the Church of God hath power to prescribe Ordinances Rules or Traditions touching time and place of Gods worship and touching order and comliness to be used in the same and in this regard Paul 1 Cor. 11. 2. commendeth the Church of Corinth for keeping his Traditions and Acts 15. 29. the Council at Jerusalem decreed that the Churches of the Gentiles should abstain from blood and from things strangled this Decree is termed a Tradition and this kind of Traditions whether made by general or particular Synods we have a care to maintain and observe these Caveats being remembred f Ritus pauci numero sine sumptu minimè graves Grot. in Cassand Artic. 15. 1. That they prescribe nothing childish or absurd to be done 2. That they be not imposed as any part of Gods worship 3. That they be severed from superstition or opinion of merit Lastly That the Church of God be not burdened with the multitude of them And indeed a worthy instance of the prudent Moderation of the Church of England is that in her reformation from Rome she hath delivered her self from such an Endless g Europae Speculum p. 3. multitude of Superstitions and Ceremonies enough to take up a great part of a mans life to gaze on and peruse a huge sort of which are so childish and unsavoury that as they argue great silliness and rawness in their inventors so can they naturally bring no other than disgrace and contempt to those exercises of Religion wherein they are stirring Yet after the fashion of a modest and prudent Matron though our Church doth not appear tawdry drest with too great a variety of ill placed cost yet doth she endeavour always to appear discreet and comely in her attire On purpose retaining some Rites in respect to the practice of the antient Church and to vindicate her self from the imputation of moroseness and not to side with the other extreme of those who in the exercise of their Religion affect carelessness and neglect of any good Form The Church of England doth retain some Ceremonies in her Offices thereby also to vindicate real Christian Liberty namely the publick liberty of Gods Church one part of which as Bucer in the beginning of the Reformation well noted is for the Church to chuse its own Rites and also to vindicate the Liberty of private Christians who by the Orders of the Church have their choice directed for their own edification and the better order of Divine things For Diversity of Ceremonies in divers Churches do serve to testify the Christian Liberty and doth greatly conduce to teach the true judgment of Ceremonies namely that all men by this diversity may understand That those things which are not delivered in Holy Scripture are not necessary to Salvation but may be altered as the time and circumstance of edification doth require h Sprint's Necessity of Conformity in case of Deprivation p. 115. It a Forbesius in Irenico l. 1. c. 7. Harmon Confess p 194. Which reason of them though it hath been frequently repeated yet hath not sufficiently been taken notice of by those who pretend to be such Assertors of Christian Liberty who fall foul into another servile and unquiet sort of Superstition Yet when we consider the horrid stiff superstition of such Precisians whom the Moderation of the Church of England in point of Ceremonies doth affright We cannot think them so moped but others appear to have run into a greater excess of madness when we behold the exceeding number of Ceremonies and observances which the Roman Rubricks appoint in their Rituals Missals and Pontifical c. We may bless our selves who within the Communion of our Church are freed from such a bondage more grievous than the Jewish especially since their Rites many of which are so ridiculous and trifling i Vi. Pontificale Rom. de Ecclesiae Dedicatione p. 237. Vi. Rituale Rom. in absolvendo excommunicatum jam mortuum c. k Quando primò Clericis barbae tondentur dici debet Pontifice sedente cum mitrâ Antiphona Sicut Ros Hermon c. Pontificale p. 550. are not only approved but required by the Council of Trent under the pain of Anathema l Conc. Trid. Sess 7. Can. 13. and that for surer notice repeated in the first page of their Ritual Wherefore as Plutarch well saith of Religion it hath its place between contempt of divine things on one hand and superstition on the other So the Moderation of our Church is excellently tempered to keep Christians from Enthusiasm in one extreme and from what some call Rituality on the other m D. H. Mori Ethic. c. 5. p. 105. Of our Churches care in this last particular Bishop Taylor thus endeavours to satisfie some Consciences There is reason saith he to celebrate and honour the wisdom and prudence of the Church of England which hath in all her Offices retained but one Ritual or Ceremony that is not of Divine Ordinance or Apostolical practice and that is the Cross in Baptism which
admonitions of the Church of which her Ordinals most particularly give an account After their Ordination also Of the Exemplary behaviour of the Clergy our Church hath taken all the care that may be see we for instance that excellent Canon No Ecclesiastical Person shall at any Canon 75. time other than for their honest necessities resort to any Taverns or Ale-houses neither shall they board or lodg in any such places Furthermore they shall not give themselves to any base or servile labour or to drinking or riot spending their time idly by day or by night playing at Dice Cards or Tables or any other unlawful Game but at all times convenient they shall hear or read somewhat of Holy Scriptures or shall occupy themselves with some other honest study or exercise always doing the things which appertain to honesty and endeavouring to profit the Church of God having always in mind that they ought to excel all others in purity of Life and should be examples to the People to live well and Christianly under pain of Ecclesiastical Censures to be inflicted with Quomodo inquiritur in excessus defectus Ministrorum Verbi V. de Polit. Eccl. Anglic. c. 6. p. 322. severity according to the quality of their Offences whether it be to suspension deprivation deposition or other greater censures as is the demerit To the same purpose have been sundry Articles and Injunctions and Laws of the Land and Rules of the Church * V. Librum 9. Canonum V. Articulos pro clero Canon 33 34 35. 1603. 39 Article 26. very express At the Ordination of Ministers 't is asked them Whether they will be diligent to frame and fashion themselves and their Families according to the Doctrine of Christ and to make both themselves and them as much as in them lieth wholsom Examples and Spectacles to the Flock of Christ Lastly All Promotions of the Church are distributed so equally that any Son of a Layman in the Kingdom otherwise fitted is capable of the highest Eminence in the Church In her Canons restraint is made of Plurality of Benefices Canon V. Articulos proclero 41. with indulgence only in cases extraordinary requiring * also convenient V. Bishop Sparrows Collections residence and hospitality and every one's discharge of their Functions In case of lawful absence that a just and conscientious supply be provided Always letting the People see that they do not seek their own Profit Promotion or Advantage more than the profit of the V. K. Ed. 6. Injunction Souls they have under their Cure or the Glory of God Of the Effects of these Orders if any enquire Beside the judgments of other Churches that the Clergy may not be the only Judges in this case such may consider what the great Verulam hath witnessed That scarce any Church since the Primitive Times hath yielded in like manner of years a greater number of famous Writers excellent Preachers grave Governours and the most and chiefest of them of holy and good Life And the famous University of Oxford in answer to the Petition of the N. C. 1603. replied To stop the Mouths of those that traduce us for a dumb Idol-Ministry There are at this day more Learneâ— Men in this Kingdom than are to be found in all Europe Which must not be imputed for Vanity since the Apostle when his Ministry was reproached defended his godly boasting Which premised Bishop Hall may be allowed to speak for the Clergy of the Church of England What Christian Church under Heaven saith he in so short a time yielded so many glorious Lights of the Gospel so many able and prevalent Adversaries of Schism and Antichristianism so many eminent Authors of learned Works which shall out-bid time it self Let Envy grind her teeth and eat her heart The memory of these worthy Prelates shall ever be sweet and blessed 3. If all this care of the Church hath not its absolute and entire effect which when it hath not is much lamented according to the sincere desire and intent of the Church As also Nec hac Culpae est Christiani nominis si simulator religionis in vitio sit S. Hier. Ep. 4. that the Laws of Christ have not that effect upon all Christians as they ought Our Church in the mean while must be acquitted while according to the condition of the things she hath used her best care and endeavour and if the practices of Men always cannot her Laws must bear her out * Delictum personae in detrimentum Ecclesia non debet redundare Reg Ju. Wherefore very reasonable was the Injunction of Queen Elizabeth That for defaults which people find in Ecclesiastical Persons They are not to detain their Dues §. 15. 1559 to requite one wrong with another but to call for reformation thereof at their Ordinaries and other Superiors who upon complaint and due proof thereof shall reform the same accordingly Now of thousands who are apt to complain of the Clergy how few take the right course to rectify any thing If any are vitious among us we protest against their practices and are Advocates for none in what is evil but leave them to answer for themselves before proper Judges Being sure it would be a happy World if right Principles in the understanding and a conformable practice could always go together but it is an ordinary practice whose Doctrine they cannot confute their Life endeavour to bring into hatred * Cum Viderint Doctrinam nostram non posse rectè accusari maluâ—runâ— in mores nostros in vehere Apol. Eccl. Angl. § 53. It may be added According to an excellent Moderation are also the Ages appointed of them who are to enter into holy Orders †V. Preface to the Ordinal Canon 33. Artic. proclero § 3. Our Church maintains and preserves those Orders of Ministers in the Church Bishops Priests Deacons 39. Articl 36. which are truly Primitive without the additional Train which the Church of Rome makes necessary even seven kind of Orders suitable to their number of Sacraments and with much the like necessity that the followers of the Geneva Government appoint their Lay-Elders The power of Orders consisteth partly in preaching the Word and other Offices of Public Worship common to Bishops with other Ministers partly in ordaining Priests and Deacons admitting them to particular Cures and other things of that nature proper to them alone The Power of Jurisdiction is either internal in retaining and remitting sins in the Hoc malè habet quosdam immoderatiores reddi jurisdectionem restitui politiam Ecclesiasticam Ph. Melanct. ad Camera Court of Conscience common to them also for the substance of the Authority tho with some difference in the Degree with other * Of Episcopacy and Regal Power Bishop Sanderson p. 33 34. Ministers Or External for the outward Government of the Church in some parts thereof peculiar to them alone The Government of the Church according to these
voluerit ut Scripturis primae deinde primorum soeculorum Episcopis Martâ—ribus Scriptoribus Ecclesiastiâ—is secundae deferrentur Dissert cont Blondel c. 14. § 13. Basis establish the Doctrine of the three Creeds †V. Hist of Reform l. 3. p. 218. Twisden Hist Vind. c. 9. and that the Romish Doctrine of Purgatory Pardons worshipping and adoration of Relics Invocation of Saints c. is not warranted by Scripture Artic. 22. and then proceed to settle such other things as are of positive right with so just a Moderation as is hardly elsewhere to be found changing nothing for the general but where the practice of their own Ancestors did justify their doings without at all extending themselves to any thing where they had not Antiquity their Warrant * Quod si me conjectura non fallit totius reformationis pars integerrima est in Angliâ ubi cum studio veritatis viget studium antiquitatis If Casaub Ep ad Salmas Anglicanam intelligo omnium reformatorum reformatissimam Forbes Consid Modâ—st Pref. Can we chuse saith Bishop Hall but observe the blessing of Monarchical Reformation amongst us beyond that popular and tumultuous reformation amongst our Neighbours Our's a Counsel their 's an Vproar Our's beginning from the Head their 's from the Feet Ours proceeding in due Order theirs with Confusion Ours countenancing and encouraging the converted Governors of the Church theirs extremely over-awed with averse Power or totally over-born with foul Sacrilege in a word Ours yeelding what the true and happy condition of a Church required their 's hand-over-head taking what they could get for the present †Of Episcopacy §. 5. p. 21. § 2. The manner of our Reformation was such as might reasonably both justify our Church and leave the Church of Rome most inexcusable in the judgment of the whole Catholic Church of Christ our Church condemning those she left no more than needs must And as Dr. More saith courting the Adverse Party to all lawful accommodations if by any means she may gain some Attempering her self to the occasion of the time * Homily for Rogation W. 3. part as our Church's Phrase is in her Homily †V. Cromwell's Letter to the Bishop of Landaff directing him how to proceed in the Reformation Collect. of Records Hist of Ref. l. 3. p. 183. From whence was manifest our Church's freedom from Prejudice and Passion and the humour of Innovation or the Spirit of Contradiction our Church not dividing but upon necessity and then using all lawful and good means to procure such an agreement only as might consist with the good Consciences of her People Wherefore that the Breach might seem no greater than indeed it is and that all probable pretences of Offence as they call it might be taken away was omitted that Suffrage in the Litany From the tyranny of the Bishop of Rome and all his detestible Enormities good Lord deliver us Which Moderations in our Church and in other Reformed Churches the like * V. D. Durell's view of Ref. Ch. p. 180. have left the Romanists the more inexcusable in their dissent especially since as Camden and others relate in the beginning of Queen Elizabeth for about ten years for at least eighteen years saith the Lord Cook few of the Popish Recusants absented themselves from our Churches till Pope Pius the 5th by his Interdictory Bull would have all Communion with us renounced For as long as Schismaticks are not hardned into obstinacy there is a prudential Latitude allowed by the Church delaying her Censures as long as possibly she can without wronging her Government as was de facto practised in England till the tenth year of Queen Elizabeth †Schism guarded p. 396. And admit that P. Paul 4. in his private Letters to Q. Elizabeth did offer to confirm our Liturgy if she would acknowledg his Primacy and the Reformation derived from him and that the same Proposal was confirmed by his Successor Pius 4. tho it had caused sundry ignorant and peevish complaints it ought to be no imputation to us since our Reformation blessed be God is so good and justifiable Insomuch that the Presbyterian Brethren acknowledged * Grand Debate p. 3. Our first Reformers in great wisdom did at that time so compose the Liturgie as to win upon the Papists What was reformed and composed in such great wisdom then is the same still The Inference therefore which may be made is what Bishop Davenant resolved The Papists are bound to be present at the English Divine Service because nothing occurs therein that can be by themselves reproved And if Papists much more Protestants And we rather suppose it the great Glory and excellent Commendation of our Reformation that it is at once so compleat and also so moderate considering how difficult a thing it is especially in matter of Reforming to pare off the Excess and not to cut to the quick to stay at the right point and not over-do because of the lyableness in such cases in declining one extreame to fall into another †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil which usually is the fault of the unwise and the inconsiderate For as the Matters in Religion in which our utmost Zeal is required are unquestionably evident to every Christian Man's notice so the cases in which Moderation is to be exercised are almost infinite and often very intricate Wherefore the use of this Vertue is so universal that as the truest Fortitude is governed by Temperance so where there is most Moderation there is the truest Zeal and which is a better effect than usually is of suddain Calentures by Moderation the Mind is best prepared to find out and determine those Proportions and Measures which are to be observed for the right conduct of our selves and others in our moral and religious Concerns Such Operations suppose also a peculiar power and ability of the understanding and a most excellent prudence Wherefore the wise King said A Man of Vnderstanding is of an excellent Spirit Prov. 17. 27. where the Hebrew phrase is observed to signify also a cool Spirit or temper that being the most excellent disposition to Wisdom Thus in the Life of Pomponius Atticus it was said of him His Moderation gave him great security in troublesome Times procured him Friends kept him considerate and circumspect in all he did that he never over-shot himself with folly passion and precipitancy in Words and Action The like Vertue hath bin the great happiness of our Church of England especially conspicuous in her first Reformation and thus according to an excellent Moderation our Church doth express it self And for this ought we greatly to praise God for that such superstitious and idolatrous Manners as were utterly nought and defaced God's Glory are utterly abolished as they most justly deserved and yet those things that either God was honoured with or his People edified by are decently reteined and in our Church comely practised *
For removing all scruple and for sufficient caution against all Popish Superstition First The Church of England since the abolishing of Popery hath ever held and taught and so doth hold and teach that the sign of the Cross x Nec nos pâ—det Crucifixi sed in parte ubi pudoriâ— signum est signum Crucis habemus S. Aug. in Psal 30. S. Cypr. Ep. 56. used in Baptism is no part of the substance of the Sacrament neither doth add to the vertue or perfection of Baptism 2. That the Infant baptized is by vertue of Baptism y Crucis Ceremonia in baptismace retiâ—etur explicatur in Constitutionibus Londini 1604. â—ot adhibitis cautionibus ut S. Sancti figni reverentia omnino aboleri potius quam confirmari videatur Thuanus Pontificius ad an 1604. before it be signed with the sign of the Cross received into the Congregation of Christs Flock as a perfect member thereof and not by any power ascribed to the sign of the Cross And that no invisible grace or vertue is annexed to the sign All Popish error and superstition being purged from the use of it and reduced in the Church of England to the primary institution of it For which reason also lest any mysterious operation should be thought imputed to the sign of the Cross King James and King Charles I. and now King Charles II. have forborn the use of that sign at the Healing z Alliance of Divine Offices ch 8. though therewith it was used in the Reigns of King Edw. 6. and Queen Elizabeth So great a Moderation and condescension have the Kings of England used as well as the Church for the healing of the minds as well as the bodies of their People In the 18th Canon with great wisdom and Moderation is procured all decent orderly reverent and attentive behaviour in time of Divine Service a Erunt itaque recti moderatique gestus qui possunt servire purae Religioni Christi Buceri Cens c. 5. Canon 111. where for kneeling at Confession Supplication and Prayers standing up at the Belief paying a due lowly Reverence when in time of Divine Service the Lord Jesus shall be mentioned b Injunction Queen Elizabeth §. 52. are added the Reasons of the Canon viz. Testifying by these outward Ceremonies and Gestures their inward humility Christian resolution and due acknowledgment that the Lord Jesus c Quae sanè Devotio plus afficitur ergâ— nomen Jesu quia nomen ipsum significat nobis nostram salutem Arch. Spalat l. 7. c. 12. §. 49. de Repub. Eccl. Christ the true and eternal Son of God is the only Saviour of the World in whom alone all the mercies and promises of God to mankind for this Life and the Life to come are fully and wholly comprised c. d Hooker's Eccles Pol. l. 5. â— â—0 Which harmless Ceremonies as no man is constrained to use so we know no reason any of them should withstand Against Infidels Jews and Arrians who derogate from the honour of Jesus Christ such Ceremonies are most profitable In the Canons 1640. with all Moderation possible the Church did declare it self concerning the scituation of the Holy Communion Table lest any should esteem it otherwise than a figurative Altar e See Dr. Cudworth of the true Notion of the Lords Supper as thereon was had a Commemoration of that full perfect and sufficient Sacrifice for the sins of the whole World Wherefore in the Reign of Queen Elizabeth according to the advice of Bucer it was to be so placed that the Minister might more conveniently be heard f Q. Eliz. Injunction fâ—r Tables in the Church â—uceri censura Inter opera Angl. â— 457. And because of Gods Majesty the obeysance which was only recommended had so great an allay of Moderation that the Conclusion of the Canon is very memorable to our purpose In the practice or omission of this Rite we desire that the rule of Charity prescribed by the Apostle may be observed which is That they which use this Rite despise not them who use it not and that they who use it not condemn not those that use it g Hîc igitur nullus alium dijudicet Vescens non insultet abstinentibus abstinentes non condemnent vescentes Erasm de amabili Eccl. Concordiâ p. 18. The same words his Majesty King Charles II. inserted in one of his Royal Proclamations So far was this from being to be counted one of the Ceremonies of the Church as the Naked Truth calls it Of this bodily Reverence of God in his Church the Government is so moderate God grant it be not loose there-while That no man is constrained no man question'd only religiously call'd upon O come let us worship kneel and fall down before God our Maker h Archbishop Lauds Speech in the Star-Chamber § 5. So that in our Church as our worship of God is suitable to solid and rational Devotion so in the appointments of our Church which refer to the Administration of the same our Church appears neither to affect vain gaieties nor outward splendor nor such luxuriant expressions as are suited to feed the humours and boundless fancies of men Retaining what is reverent and becoming yet rejecting what is superstitious in sundry Consecrations Benedictions and Exorcisms which are in use in the Roman Church which mild and wise Moderation of our Church renders their humours more unaccountably foolish and obstinate who are so peremptory in their Non-Conformity to the Orders of our Church Since there is no Church in the World which hath all its Offices and Sacraments so administred conformably to the best Precedents in words understood without any mixture of dangerous or superstitious encroachments and with that gravity decency and solemnity which befits the service of God as Dean Lingard whom for love and honour to his memory I name in a Sermon of his before the King i July 26. 1668. Yet of these men who are so impatient of Ceremonies upon publick Order I cannot but note what hath been often observed k See Friendly Debate p. 221. Of the many Ceremonies ordained in the taking of the Covenant 1646. That many of them use two Ceremonies for one after their own fancies as not only their emphatick looks antick actions odd postures but further they require of their Disciples some things of a Ceremonial nature as special marks of admission into their parties It is Religion with many of them not to give the Title of Saint but to their own people And many think no Prayer acceptable unless it be very long especially before Sermon and that no Sermon neither except it be in the Pulpit As Aristotle observed of the necessity of Laws in every Society so the use of Ceremonies and Order may be further proved at large for that all Factions how different soever do frame to themselves some peculiar modes and figures of practice in which they are so strict
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
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
S. Ambros Offic. l. 2. c. 27. Wherefore those who in the execution of the Church-Discipline abuse the most excellent Temper of the Church in the Constitution of her Laws under the pretence of Ecclesiastical Authority verily they most of all deserve the Churches Rod and the dire point of her Anathema Let it be considered said Bishop Taylor †Ductor Dub. l. 3. p. 259. how great a reproach it is to Ecclesiastical Discipline if it be made to minister to Covetousness and to the need of Proctors and Advocates The more shame for the over-easie denouncers of that Censure that inflict it for every trivial commission without consideration whether or no repented of or that use this soveraign Recipe unadvisedly for any other end than reforming of the Prophane ¶ Doctor Hammond of the Keys c. 5. §. 18. Where this Discipline is duly exercised if it hath not that effect as it might and ought much may be imputed to the immoderate refractoriness of the Recusants among us who are so devoted to their Wills that they have rendred our Discipline more useless than it would be Yet sundry abuses referring hereunto our Canons have endeavoured to redress § 6. But there is a Moderation in Moderation it self ¶ Solertèr cavendum ne dum moderatius custoditur virtus humilitatis solvantur jura regiminis S. Greg. M. pastor cur par 2. c. 6. Wherefore it is one great Commendation of the Moderation of the Church of England and her Supreme Governours when the Case hath required their Moderation hath been necessarily and conveniently governed because of the danger thereof otherwise For God used Samuel as a Messenger against Eli for his excess of Indulgence to his Sons 1 Sam. 3. 13. And yet Samuel himself seems scarce free from the very same fault concerning his Sons 1 Sam. 8. 3 15. And this Indulgence occasioned the change of the Civil Government as the former was the loss of the Priesthood * Iram benignitas mitiget benignitatem zelus exacuat ita alterum condiatur ex altero ut nec immoderata ultio plasquam opertâ—t affligat nec iterum frangat rectitudinem Disciplinae remissio Greg. M. l. 4. Epist 55. Moderation is confessed an excellent Vertue and much to be desired but then it is in a subject capable of it wherein there are extremes and excesses to be moderated as certainly there is in all our passions there it is proper Only this Caution Bishop Lany â—n 1 Thess 4. 11. is to be observed in Lenity that it be such as may win Men into the Church not such as may secure and encourage them to stay without Yet Lenity and Gentleness is so good a Vertue that I am loth to cast Water upon it or seem to temper it But for Men of moderate Opinions I am at a loss to know what they should be for Moderation there cannot be but between Extremes Now what extremes are there of Opinions in a settled Church unless the Church be one Extreme and the Schismatick another And then the Man of moderate Opinions is he that is part Church-man and part Schismatick Possibly they may bestow that good word Moderation upon such as care little to observe the Law themselves or to require it of others But if the Law it self be too rigorous in God's Name let it be amended and not left to the arbitrary power of others to do it for that is known to be a remedy ten times worse than the disease * Bishop Ward Nov. 5. 1661. Praestat vivere ubi nihil licet quà m ubi omnia There is no Cruelty so great as that of Laxness of Government nor any Tyranny in the World like the rage of Subjects let loose and the little finger of Licentiousness is harder than the Loins of the severest Laws and strictest Government § 7. Yet our Church hath not recourse to the Secular Arm but upon urgent and good occasion When the Spiritual Power of the Church cannot have all the effect which it ought to keep Men in order for their own good and the common peace of the Kingdom and the Church the supreme political Governour hath right to restrain and animadvert on Hereticks and Schismaticks that the Contagion may not spread as doth a Cancer and that the disorder in the Church may not influence the disturbance of the Kingdom therefore when great Reason moves the Church is glad when the Civil Power will be friend it so far as to defend and protect it in its Office and sometime to render the same effectual to enforce a common and public Order even by the Laws of the Land For * Institu of a Christian-man p. 46. It is out of all doubt that the Bishops and Priests never had any Authority by the Gospel to punish any Man by Corporal Punishments and therefore they were oftentimes moved of necessity to require Christian Princes to interpose their Authority and by the same to reduce the Inobedient to the good Order of the Church § 8. Wherefore it is not improper here to take notice of the wrong notion which the Romanists and other Separatists have entertain'd not only of Moderation but of Persecution As if every Spiritual Censure of the Church or Punishment of the Magistrate for the greatest inconformity and disorder and breach of the Peace of the Church and the Ecclesiastical Orders of the Kingdom was Persecution when indeed it is but defending the Faith and the society of the Faithful that is the Church Which is the noblest Privilege of Christian Princes and the most worthy execution of their Power Yet herein the immoderate Calumnies of our Adversaries appear more grievous that upon any execution of this Power the Offenders instead of accusing themselves and being reconciled to the Lenity of the Church and the Preserver of its Laws They accuse at one blow the whole frame of Government of direful Persecution as if they had erected some terrible Tribunal of Inquisitors which our Church doth most of all abhor and doth declare against punishing even Heretics as such only with Death much less those who are falsely branded with that name which is the cruelty of the Romish Inquisition And the Moderation of our Church hath no other Punishments but what are just and proper to convince such and reduce them and secure their own but indeed if Heretical and Erroneous Persons cause a Schism and Division and make a breach upon the Churche's Peace If the Christian Magistrate restrain or punish such they do but as in the Ancient Church the Christian Emperours have done as when St. Austin * Insectamur vipotestatis secularis Haereticos non quia fidem deseruerunt sed quia illi Catholicos usque ad necem persequuntur St. Aug. Ep. 50. was forc'd to call upon the Imperial Arm for defence of the Church against those kind of Donatists call'd the Circumcelliones 1. The Romanists set up this cry of Persecution and the other Separatists
5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority of the Holy Scripture our Church rather doth take for granted than prove too laboriously or uncertainly § 9. All immoderate extravagancies concerning interpretation of Holy Scripture avoided by our Church p. 48 Chap. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared p. 77 Chap. VI. The Moderation of the Church in its judgment of Doctrines § 1. Our Church doth wisely distinguish between what is necessary for Salvation and what is not § 2. Her Articles are few § 3. Which are generally exhibited not as Articles of Faith but consent Concerning subscription § 4. Our Articles are propounded so as to avoid unnecessary controversy § 5. The wise Moderation of the Kings of England in their Injunctions to Preachers and Orders taken to preserve Truth Vnity and Charity § 6. The Controversies of the late Age are well moderated by the determinations of our Church § 7. As our Church requires our consent in nothing contrary to sense or reason so it hath also contain'd it self from immoderate curiosity in treating of venerable mysteries § 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact § 9. Doctrines are so propounded to those in our Churches Communion as not to render useless their own reasons and judgments The reasonableness of which is proved and the Objections answered § 10. The use which we are all allowed of our private judgments is requir'd to be menag'd with a due submission to the Church The duty of which submission is laid down in sundry Propositions p. 114 Chap. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths p. 166 Chap. VIII Of the Moderation of the Church in relation to Ceremonies § 1. In the Ceremonies of our Church which are very few and those of great antiquity simplicity clear signification and use our Church avoids either sort of superstition § 2. They have constantly been declared to be in themselves indifferent and alterable but in that our Church avoids variableness is a further proof of its Moderation § 3. They are professed by the Church to be no part of Religion much less the chief nor to have any supernatural effect belonging to them § 4. Abundant care is taken to give plain and frequent reasons and interpretations of what in this nature is enjoined to prevent mistakes § 5. The Moderation of our Church even in point of Ceremonies compar'd with those who have raised so great a dust in this Controversy § 6. Many innocent Rites and usages our Church never went about to introduce and why § 7. The Obligation of our Church in this matter is very mild § 8. The Moderation of our Church in her appointment of Vestments § 9. The Benedictions of our Church are according to great Piety and Wisdom ordered § 10. The Moderation of our Church in her appointments of Gestures § 11. Of the respect which is held due to places and things distinguished to Gods Service our Church judgeth and practiseth according to an excellent Moderation p. 201 Chap. IX Of the Moderation of our Church with respect to Holy-Days namely both the Feasts and Fasts of the Church § 1. The Feasts of the Church are few and those for great reason chose with care to avoid the excesses of the Romanists § 2. The further behaviour of the Church in her Feasts most useful and prudent § 3. We celebrate the memory of Saints but of none whose existence or sanctity is uncertain § 4. The excellent ends of our Churches honour to Saints are set down § 5. That they are Festivally Commemorated not out of opinion of worship or merit or absolute necessity thereof to Religion § 6. Our Church runs not into any excess in any Prayer to Saints § 7. Nor with reference to Images § 8. Whether our Church in any of these practices be justly charged of Popery by those who Canonize among themselves those who are of uncertain sanctity § 9. The Moderation of our Church in its honour given to Angels § 10. And to the Blessed Virgin § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that the Lords Day nor any other Festival be abused to Luxury and Impiety § 12. The Moderation of the Church with reference to its Musick and Psalmody § 13. The Moderation of our appointed Fast The Lenten or Paschal Fast how far Religious by the Precept of the Church p. 234 Chap. X. Of the Moderation of the Church in reference to the Holy Sacraments § 1. The Moderation of our Church raiseth no strife about words relating thereunto § 2. Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized
Her sound and charitable judgment of such as die after Baptism § 3. In some necessary cautions referring to the administration of Baptism § 4. Referring also to the susceptors § 5. In what is required of them who administer that Sacrament In reference to the Holy Supper of our Lord § 1. The same is with us celebrated in both kinds § 2. The Doctrine of Transubstantiation is rejected by our Church not running to the other extreme of denying a real presence of Christ in the Sacrament § 3. The Moderation of our Church in complying with the necessity of the Age but not with the Church of Rome and others who require their people to communicate not so much as thrice a year § 4. Participation of the Holy Supper required after Confirmation but not after the rigid Examinations of some or the auricular Confessions of others Neither is it made a private banquet § 5. In our Church there is not to be a Communication of the Eucharist without Communicants The Moderation of the Church in other Rubricks referring to the Holy Communion p. 272 Chap. XI Of the Moderation of the Church in reference to other Rights and Usages § 1. The Moderation of the Church in its Judgment and use of Confirmation § 2. Concerning Matrimony allowing her Clergy to marry affording opportunity of voluntary celibacy in our Vniversities according to a commendable moderation Vndue degrees of Marriages and some particular Times forbid c. § 3. In reference to Holy Orders 1. The Moderation of the Church in her Consecrating Ministers 2. In taking care to have them be as they ought to be both before and after Ordination with good effect 3. Yet if not so great as is desired why the Church ought not to be accused 4. In retaining such Orders of Ministers in the Church as are Primitive 5. The Moderate Judgment of the Church concerning such as have been ordain'd in the Church of Rome and elsewhere 6. Our Church endeavours to preserve all due regard to what-ever is consecrated to God 7. The Power of the Keys asserted in our Church with due moderation § 4. Of Penance 1. The Moderation of our Church between those who sleight Penance and those who explain it extravagantly 2. The Confession of our Church which is required is suitable to the design of Repentance 3. The Seal of Confession in our Church is as sacred as it ought to be 4. The use of External Penance in our Church according to due Moderation 5. The use of Absolution in our Church maintained according to a just temper § 5. For Visitation of the Sick 1. The worthy care of the Church therein and some Instances of its Moderation referring thereunto 2. Our Churches care for preparing those who are of her Communion for Death without extreme Vnction in use in the Church of Rome 3. Many Instances of the Moderation of the Church referring to the Burial of the Dead p. 289 Chap. XII Of the Moderation of our Church in what concerns the Power of the Church § 1. The Moderation of our Church owns the Power of the Church to be only Spiritual § 2. All other Power which Ecclesiastical Persons receive is readily acknowledged entirely depending on the favour of our Kings § 3. The Interests of the Kingdom and the Church are excellently accommodated in our Constitutions which is not done in other Models § 4. The pious Moderation of our Kings preserving their own rightful Supremacy and leaving to the Church the exercise of their Spiritual Power acknowledged by our Church § 5. The just Right of Kings shamefully invaded by other Sects pretending Divine Right Concerning which Claim the Moderation of our Church observed § 6. The dutiful Moderation of our Church in asserting Monarchy The first Canon 1640. justified § 7. All Interests of Humane Society especially of Subjects Allegiance in our Church abundantly secured which is not done by those in separation from her § 8. The Ordinances of our Church are framed with great Mildness and Moderation § 9. The same compared with the mild Obligation which Cardinal Bellarmine pretends the Church of Rome lays upon those of her Communion § 10. Sundry Instances of our Church's great regard to Equity p. 331 Chap. XIII Of the Moderation of the Church and Kingdom referring to the Administration of Publick 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 p. 353 Chap. XIV Of the general Moderation of our Church toward all that differ from her and are in error § 1. Our Church takes universal care to satisfy and reconcile those who differ from her Particularly our Domestick 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 judge 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 Governours in the Church of England have more peace and reconciliation for Papists than for the most moderate Protestant Dissenters p. 385 Chap. XV. Of the Moderation of the Church toward other Churches and Professions of Men. § 1. In that Vniversal Concord which our Church hath maintained with all so far as lawfully and usefully it may § 2. Her protesting
duty and when they cannot be done without a publick acknowledgment of some great errour or sin before admitted n See the Proclamation of K. Edw. 6. for the authorizing an Uniformity of Common-Prayer Wherefore such Concessions are not properly admitted without great reasons moving thereunto because of the publick honour of Laws in them concerned Lest also the frequent change of publick Laws encourage the mutable vulgar in their common unreasonable levity and desire of Innovation Lest well-setled Order and the common Peace be disturbed and lest good men be discouraged in their regular obedience therefore Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation doth not in such like Cases encourage alterations especially when there is no end of gratifying such sick phancies and where it is not agreed between the parties complaining what they would have relieved This would be to expose the dignity of the Church and of Constitutions setled by such long prescription to the scorn of every bold dissenter which can have no other effect but to encourage them in their Schism and heap contempt upon our selves when we prostitute Law and authority to such affronts Vnless our dissenters had the humility and the honesty to confess they had been mistaken and were now resolved to go as far towards the repairing of breaches as their Consciences could allow and did propose a clear Scheme of what they would submit to and on what terms they would again enter into the Communion of the Church then I am confident such candid dealing would find an entertainment beyond what they can justly hope for o Modest Survey of Naked Truth CHAP. III. Of Moderation with respect to the Church of England § 1. What is to be understood by the Church of England § 2. The Moderation of our Church frequently confessed by her Adversaries sometime truly sometime upon design but most often our Church is reproached and opposed for her Moderation by each sort of Adversaries § 3. From the joint opposition made against our Church by her Adversaries on either hand is taken the chief inartificial proof of her Moderation § 1. TReating of the Moderation of the Church of England some will not be ashamed to ask what is meant by the Church of England a V. Reasons for the necess of Reform p. 3. 'T is pretty odd that in a setled Church as ours is such a question should be so confidently made as it is by some who while they ask it may be members of it if they please But because this Treatise is so immediately concerned in this question I shall make the answer more clear from all exceptions if I come thereunto by some steps The Church in general is a select Society that is of such as are called out of the World to the worship of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coetus evocatorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. l. 7. This Society is either that invisible Company of all the faithful throughout the World who are inwardly and really holy known unto God Or is the Society of those who confess Christ before men and by this visible profession of the true Faith have right to the Sacraments and other priviledges of their spiritual Community especially those which are a necessary and publick sign before God and Man that such do confess Christ Jesus For God who is the alone searcher of hearts hath left only this presumption for the rule of mortal men that the visible profession of the Faith should give right to the outward priviledges of the Church without granting which even the true members of the invisible Church could never communicate in any outward Society which all that call themselves Christians are oblig'd to do and therefore the nineteenth Article of our Religion begins thus The visible Church is a Congregation of faithful people c. In every moderate Constitution as I show ours is the Rule obtains Every one is presumed to be good till the contrary appears in a lawful manner Wherefore that visible Company of faithful people who here under the Dominion of our Sovereign Lord the King call themselves Christians and profess the Faith of Christ which he defends They are the Church of England c Hooker 's Eccl. Pol. l. 3. §. 1. For as the main body of the Sea being one yet within divers Precincts hath divers names so the Catholick Church is in like sort divided into a number of distinct Societies every one of which is termed a Church within it self so the name of Church is given betokening severally as the Church of Corinth Ephesus England and the like d Multas quidem Ecclesias tamen unam modò unaquaeque intra seipsam cum universali adeoque cum omnibus ejus partibus servat Catholicam unitatem Forbesi Iren. l. 2. c. 20. But to come to the head of the exception which commonly is this If the Church be a Congregation of faithful people as the Article defines the visible Church How comes the determination of the Convocation the Orders of the Bishops to be lookt upon as the appointments of the Church which are also governed by the will of the King What of all this is the Church of England In answer hereunto let such take notice that the people among us do bear as great a part as they ought in what is constituted in our Church whether they will own it or no For where the consent of the people is not actually required it is either included in the Laws of the Land by which they are governed or in the will of the King to whom beside his own power over the Church in his own Kingdoms which is very great in many Cases they have made over their right e Refertur ad universos quod publicè fit per majorem partem ff de reg ju ad sect refertur whatever it is themselves and frequently by their Ecclesiastical Governours they also consent to what is constituted in the Church For we must remember what our Article expresseth That the Church is a Congregation of faithful people as it there follows according to Gods Ordinance We must also remember that the Church in its beginning did not form it self neither did it ordain or appoint its own Rulers For Christ gave some Apostles Pastors Teachers Eph. 4. 11. 1 Cor. 12. 28. Yea they had their power given them somewhat before the Church was formed Mat. 28. 18 19. to shew that they were not to depend upon the people for their power Whatever voluntary condescensions were made by the heads of Ecclesiastical Communion in the tender beginnings of the Church to oblige them more firmly in their Christian Fellowships yet all rights of Administration of the spiritual power of the Church did always properly belong to the Rulers of the Church within their own limits So S. Ignatius Cyprian f Cum Ecclesia quae Catholica una est connexa cobaerentium sibi invicem sacerdotum glutine
copulata S. Cypr l. 4. Ep. 9. Hierom and others of the Fathers fitly call the Church a Company united to their Pastor For the Administration of the power of the Church cannot belong to the body of this Society considered complexly but to those Officers in it whose care and charge is to have a peculiar over-sight and inspection over the Church and to redress the disorders in it Wherefore the Church is not improperly exprest by the Clergy which may be justly counted the Church representative that as S. Cyprian saith Every act of the Church may be governed by its Rulers g Vt omnis actus Ecclesie per praepositos suos gubernâ—tur S. Cypr. Ep. 27. For when we speak of the Church making Laws we must mean the governing part of the Church * Duâ— dub l. 3. ch 4. p. 589. In the form of Church Policy presented to the Parliament in Scotland 1578. by Andrew Melvill h V. Spots Hist l. 6. p. 289. it was agreed That sometime the Church was taken for them that exercise the spiritual Function in particular Congregations More certain it is that the Form of Christs Church is that outward disposition and order of superiour and inferiour communicating mutually to the conservation of the whole body and the edification and encrease of every member thereof Eph. 4. 15 16. Col. 2. 19. And in those things which concern the outward form and manner of Government in a National Church where the King is supreme in all Causes and over all Persons many matters necessarily and properly belong to the disposition of the supreme Power the people exhibiting their consent by the King upon these and the like good Foundations The third Canon declares the Church of England a true and Apostolical Church and the ninth Canon declares the same the Communion of Saints as it is approved by the Apostles Rules in the Church of England upon which account the Authors of Schisms in the same Canon are censured and the 139th Canon of the Church concerning the Authority of National Synods doth thus declare Whosoever shall affirm that the sacred Synod of this Nation in the name of Christ and by the Kings Authority assembled is not the true Church of England by Representation Let him be Excommunicated and not restored till he repent and publickly revoke that wicked Error § 2. Having now explained what is meant by Moderation and what by the Church of England we may more intelligibly proceed in justifying the Moderation of the Church of England of which some inartificial proofs may be premised The first of which may be the Confession and acknowledgments of our Adversaries on both sides Yea if the scattered Concessions which have been made by our Adversaries at sundry times and upon divers occasions should be gathered together in a bundle there is scarce any judgment or practice or constitution of our Church but hath been acknowledged sometime by some or others of them as reasonable and moderate Yea there is scarce any extravagance among themselves but hath been also confest and decryed by several of their own Communion so great is the force of truth upon the minds of men at some times when they are in a free humour to disclose themselves and it might make a very pleasant and useful Collection to have these well gathered and set together particularly they have in their lucid intervals acknowledged the Moderation of our Church sometime as really convinced thereof Notwithstanding saith one who left our Communion De Cressy 's Exomolog c. 9. the English Church hath been more moderate and wary than publickly to pretend to such a private spirit and by consequence hath left a latitude and liberty for them in her Communion to renounce it as many of the most Learned among them have done Another of them speaks thus of the Church of England k Conference between a Prot. and a Papist 1673. p. 6 7 8. I believe her Moderation hath preserved what may one day yet much help to close the breach betwixt us We observe that she and peradventure she alone has preserved the face of a continued mission and uninterrupted Ordination Then in Doctrines her Moderation is great In those of greatest concern hath exprest her self very warily In Discipline she preserves the Government by Bishops but above all we prize her aversion from Fanaticism and that wild error of the private spirit with which it is impossible to deal from this obsurdity the Church of England desires to keep her self free She holds indeed that Scripture is the Rule of controversy but she holds withal That it is not of private interpretation for she is for Vincentius his method But I see that moderate counsels have been discountenanced on both sides Others of the same denomination have appeared to acknowledge the Moderation of our Church but it is manifest they have done it upon design using that acknowledgment only as an Art either to Proselyte some uncertain ones of our Communion or else to divide us thinking by their publick owning our Moderation thereby to render us more odious to those of another immoderate extreme Yet the generality of both extreme adversaries join together in reproaching us for this Moderation and by their immoderateness in so doing do also justify the Moderation of our Church Thus do the great Bigots of the Church of Rome and the rigid Disciplinarians and other Novellists in their zeal count all merciful Moderation lukewarmness l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 12. Wherefore these apply to us what the Spirit said to the Angel of the Church of Laodicea m Vid. Mr. Henderson 's 1. 2d. Paper Collegium Laodicensium est senatus Moderatorum hominum Brightman in Apocal. c. 3. p. 105. Antitypum est nostra nimirum Anglicana ibid. p. 101. Rev. 3. 16. Because thou art lukewarm and neither hot nor cold I will spue thee out of my mouth reproaching commonly our Moderation by the name of neutrality and want of zeal n Cesset igitur Anglia Medietatem suam quae mera neutralitas est sub titulo prudentiae moderationis palliare potiâ—â— serve resipiâ—ce Parker de Eccl. Pol. l. 1. c. 25. and when some temperate interpretations have been offered the Romanists o Scio enim ejusmodi Modificationes ubi aliquid temperatum offerebatur nihil aliud esse quà m Satanae dolos c. Ep. c. Bellarm ad Archipresb Anglic. they have received them with invidious reflexions lest any of their Company should be won over to us by the Moderation of our Church In the mean while none persue the Church of England upon this account so much as the rigid and severe of either extreme the hot heads among the Romanists with their Anathema's and the other Zelots with their Curse ye Meroz Whereas the learned men of other reformed Churches have not only observed frequently and admired the Moderation of our Constitution as Dr Durel in his View of the Reformed
Churches hath plentifully instanced but so far forth as they judge the same Moderation found among themselves they seem to mention it with a great joy p Retinemus ex singulis regiminibus exquisitam temperaturam J. A. Comenius de Ord. Eccl. apud Bohem. and count the same worthy of imitation q Atque hîc Commemorare libet ad Exemplum quantâ sapientiâ quantoque temperamento compositae fuerint precationum formulae quibus Gall. Genev. utuntur Amyrald de secess ab Eccl. Rom. p. 225. § 3. Wherefore the most general and inartificial but most plain proof of the Moderation of our Church such a proof as is sufficient to evince the whole enquiry is the consideration of the condition of our Church among her Adversaries that is as the 7. Canon 1640. hath it between the groundless suspicions of the weak and the aspersions of the malicious r Pref. to the Liturgy conc Cerem between those addicted to their old Customs and the new-fangled who would innovate all things the Church of England hath been a patient sufferer And as the true Religion hath always been tryed by real persecution of its extreme Adversaries and thereby hath become more approved and more glorious so by the wonderful Providence of God this temper and Constitution of the Church of England hath had its Essayes in two very refining Tryals 1. Immediately after the Reformation in its persecution from those of the Romish Communion and lately in its second Tryal from other Domestick Adversaries from both which sufficient proofs the Moderation of our Church may be known unto all 'T is a hard condition The Church of England professeth the ancient Catholick Faith and yet the Romanist condemns her of Novelty in her Doctrine She practiseth Church Government as it hath been in use in all Ages and places where the Church of Christ hath taken any rooting both in and ever since the Apostles times and yet the Separatist condemns her for Anti-Christianism in her Discipline The plain truth is she is betwixt these two Factions as between two Milstones And it is very remarkable that while both these press hard upon the Church of England both of them cry out upon Persecution t Arch-Bishop Laud against Fisher Pref. among whom she is placed as an humble representation of her Blessed Saviour for as he was Crucified amidst Criminals so the Church of England hath most constantly suffered betwixt such Factions and Sects of Men as have run into the utmost extremes from the judgment and practices of the Universal Church of Christ such are the Romanists and other Sectaries and Schismaticks amongst us Thus Manasseh vexed Ephraim and Ephraim Manasseh and both against Judah Is 9. 21. Thus Herod and Pontius Pilate otherwise at variance became Friends to be but the worse Enemies to our Saviour thus both the Jews and Gentiles opposed the Christian Religion and afterward the later Jews and the Circumcellions joined against the Catholick Christians and since Judaism and Gentilism have been overcome by the light of the Gospel the corruption of the Christian Religion hath arisen from its own Professors which is the corruption of Christianity into Popery and other Sects amongst us for what is best in it self is worst when corrupted and as the Christian Religion is the perfection of other Philosophies so these corruptions of Christianity have in them much of the very dregs of Judaism and the worst imitation of Gentilism And now how earnestly do the several Factions from Rome and the whole gang of Sects among us oppose our Church whose wise Moderation and excellent Constitution do place her amidst such extremes Between the Ignes fatui pretenders to new lights on one hand and the Boutfeaus the male-contented Incendiaries on the other hand Between both these we must be served as the Guests of Procrustes t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Theseo were in his famous Bed the Romanists think us too short and deficient in most of our measures and therefore they would needs have us stretcht if not upon the rack the Sectaries count us redundant in many superfluities and would fain have us cut precisely according to their Models so their mutual testimony rightly applyed may thus far be accepted that indeed we are guilty of neither extreme but really do bear the Test to be in the golden Mean To this purpose the Excellent Hammond begins his Preface to his View of the Directory There is no surer evidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which to discern the great excellency of Moderation in that Book of the Liturgy of the Church of England and so the apportionateness of it to the end to which it was designed than the experience of these so contrary fates which it hath constantly undergone betwixt the Persecutors on both extreme parts the Assertors of the Papacy on the one side and the Consistory on the other The one accusing it of Schism the other of compliance The one of departure from the Church of Rome the other of remaining with it Like the poor Greek Church our Fellow Martyr devoured by the Turk for too much Christian Profession and damn'd by the Pope for too little It being the dictate of natural reason in Aristotle That the middle vertue is most infallibly known by this that it is accused by either extreme as guilty of the other For as S. Greg. Nazianzen in his third Oration of Peace u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Whatsoever is peaceable and moderate doth suffer much of both the extremes and either is despised or resisted of which sort while we are now who blame what is amiss we therefore are placed as in a seat of strife and envy and no wonder if we are bruised in pieces between both Neither is there any more certain Argument of the equal and just Constitution of the Church of England than that the Factions among us are so ready to join with the Romanists in the very same accusations It follows now that we give more particular instances of the real Moderation of the Church CHAP. IV. Of the Moderation of our Church in respect to her Rule of Faith § 1. In holding to her true and just measure as is proved from her Articles and Canons and other Monuments of the Church § 2. In her avoiding the extremes of those who take away from the due perfection of Holy Scripture and of others who seem officiously to add thereunto § 3. In her judgment of the letter and sense of Scripture and in the use of such consequences as are duly drawn from thence § 4. In reference to the Versions and Translations of Holy Scripture several instances of Moderation in our Church § 5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority
measures namely leave to determine their particular actions according to the general Rule of Holy Scriptures and sometimes of Prudence where other Laws are not given to determine their Liberty And indeed this Article of the sufficiency of the Scriptures and the use of them as a Rule is the very dividing point at which those of the Separation on either hand leave our Church and her Moderation at once For those who are ready on one hand to receive all Traditions which the Church of Rome can offer with affection and reverence equal to the written word of God so that as it is in our Homily c Homily of good works 3 d. Part. The Laws of Rome as they said were to be received of all men as the four Evangelists No Moderation can contain the extravagancies such belief leads them to On the other hand to accept of no appointment for outward order and government in the Church or Kingdom but what is set out in the express word of God for the direction of every particular action under pretence of defending Christian Liberty is verily so gross and unreasonable a Pharisaical confining it that this principle is the first Sanctuary of ignorance and disobedience in most of our Separatists who under an immoderate pretence to Religion and the honour of Scriptures really offer great abuse and disservice to both as it is a real abuse to a person though of honour to give him Titles which do not belong to him so it is an occasion to Atheists and prophane persons captiously to detract from the true perfection of Holy Writings when they find attributed to them such Titles as are false and imaginary We must take heed saith the judicious Hooker d Eccles Pol. l. 3. §. 8. lest in attributing to Scripture more than it can have the incredibility of that do cause even those things which it hath most abundantly to be less reverently esteemed On this foundation of our Churches Moderation in what she judgeth concerning the perfection of Holy Scripture both the Protestant and the Christian Religion is established For as Bishop Sanderson saith e Pref. to his Sermons The main Article of the Protestant Religion is The Holy Scriptures are a perfect Rule of Faith and manners so the very mystery of Puritanism is That no man may with a safe Conscience do any thing for which there may not be produced either command or example in Scripture § 3. We are to note the Moderation of the Church in her judgment of the letter and sense of Holy Scripture and in the use of such consequences as are duly drawn from thence Whereas the Romanists 1. look on the letter of Holy Scripture but as so many dead and unsensed Characters f Richworth's Dialogues J. S. Sure-footing of variable and uncertain signification g Niâ— Cusâ—nus Card. Ep. 7. ad â—â—hem 2. They make the sense of Scripture entirely depend on the Authority of their Church h V. Concil Trid. Sess 4. Decret de usu S. Scr. 3. They presume the Church of Rome only can make authentick all the Books of Holy Scripture i Nullum Capitulum nullusque liber Canonicus habetur absque illius authoritate Greg. 7. Dict. 16. in Concil Rom. and by her sole Authority is to determine which are to be Canonical 4. They will not allow the clear consequences of Scripture to prove any matter of doctrine k V. Discourse upon a Conference Apr. 3. 1676. In these as in many other instances our Sectaries generally agree with the Romanists 1. They also make the Holy Scripture a dead Letter without their interpretation 2. In making the sense which they vouch to be the Word of God 3. Such Scriptures as seem to serve their turn they allow others they reject 4. The clear consequences from Holy Scriptures against them they cast by as only the results of carnal reason Between these two opposers of Holy Scripture at present there appears this difference instead of an external infallible Interpreter on one side the other sets up the witness of their own private spirit for an infallible interpreter also When time serves They that make the difference can compromise it Amidst these extremes observe we the Wisdom and Moderation of the Church of England 1. It gives all due honour to the Letter of Holy Writ referring her self and her Sons chiefly to the Originals l V. B. of Homilies passim Caeterùm in lectione D. Scripturarum si quae occurrerint ambigua vel obscura in V. Test earum interpretatio ex fonte Hebraicae veritatis petatur in N. autem Graeci codices consulantur Reform Leg. Eccles de fide Cathol c. 12. using all care in keeping the Letter of Holy Scripture and preserving the Originals and setting them forth correctly and translating them as faithfully as may be 2. The sense of Scripture our Church accounteth chiefly as Scripture viz. The Word of God therein The mind of God being thought by our Church to consist not in words but in sense For is the Kingdom of God words and syllables m Translators of the Bible Pres 3. The clear consequences in Scripture are in our Church accounted a good proof in matters of doubtful Doctrine Whatsoever is not read therein nor proved thereby is not to be required saith our sixth Article Wherefore Mr Chillingworth n Chillingworth 's Pref. § 28. did not without reason thus declare I profess sincerely I believe all those Books of Scripture which the Church of England accounts Canonical to be the infallible word of God I believe all things evidently contained in them or even probably deducible from them o Simpliciter necessaria Rex appellat quae vel expressè Verbum Dei praecipit vel ex verbo Dei necessaria Consequentiâ vetus Ecclesia elicuit Rex Jacobus ad Card. Perr § 4. In our Church no one Version nor more are made equal much less superiour to the original Nothing is declared authentick but what is judged truly and originally so Although the Church of Rome hath declared the vulgar Translation to be only the authentick Scripture p Conc. Trid. Sess 4. Decr. 2. according to which all points in Question are to be decided and though the same in our Church hath been convinced by sundry learned men of some imperfections yet wherein it is most faithfully performed the innovations of Popery even from thence may be sufficiently manifested Other ancient Versions and Translations which have been of Holy Scripture our Church is so far from rejecting or undervaluing that it hath made great use of them and doth constantly acknowledge their usefulness and doth esteem them according to their antiquity and the approbation they have had in the Church of God Yea in the worst of our late times when the true Church of England was most of all accused of Popery and opposition to the Scriptures then were sundry learned and religious Sons of the Church diligently
employed in defending and illustrating the Holy Scriptures in the admirable Edition of their Originals and their most famous and approved Versions Although our Sacred Polyglot Bible hath no more escaped its Prohibition at Rome q Indice librorum probibitorum Alexandri 7. Pontif. Max. jussu edito Biblia Briani Waltoni Angli cui Titulus c. than it did the feeble assaults of some others here at home 2. Whereas the Church of Rome will not allow Translations ordinarily to be made into the vulgar tongue r Prohibentur Biblia linguà vulgari c. Monition general Reg. 5. cum Indicâ— libr. prohib Alex. 7. P. V. Concil Trid. Sess 22. Can. 9. unless in a particular policy to serve some extraordinary occasion as when the Doway Translation was admitted as they tell us because of the importunity of Hereticks And when such Translations are unwillingly made they are not suffer'd without particular Licence Å¿ Non sine jacâ—ltate in scriptis habita Reg. In l. Concil Tâ—id obtained under the hand of the Bishop or Inquisitor by the advice of the Confessor which some call a Prudential dispensing of Scripture t V. Pref. to the Doway Bible Yea such Faculties of licensing sometimes in shew of Moderation are granted to the Bishops as was done by Pope Pius IV. but soon after they are recalled again very strictly which was performed by P. Clement VIII and also by P. Paul V. in a very smart Breve dated 1612. u The Translators of the Engl. Bibl. to the Reader So much are they afraid of the light of the Scripture that they will not trust the people with it no not as it is set forth by their own sworn men no not with the licence of their own Bishops and Inquisitors The Church of England from time to time hath taken a just care to have the holy Originals rendred into the common Language that all Gods people may be enriched more and more in the knowledg of God as Epiphanius tells us the ancient Church had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters of the Divine Books and therefore the Translation of the Holy Bible in English hath by the Command of Authority had its several reviews and its Translation also into the Welch or British Language hath been ordered in the fifth year of Queen Elizabeth 3. Whereas in the Translation of the Holy Bible many have attemper'd their Versions to their own private and particular sentiments as is notoriously done in the English Translations at Doway and Rhemes and as Grotius x Inter multa quae fidei nocent hoc non est minimum quod versionem quisque attemperat ad suas sententias sua cuique Deus fit dira cupido hoc vero non est Idola sacere imò semet collocare in templo Dei Gro. Animadv ad Artic. 32. hath charged Beza and Piscator and others for inclining their Translations somewhat to their particular suppositions and opinions and as King James at the Conference at Hampton-Court noted the same of the Geneva Version The Moderation of the Church of England hath been such even beyond the care of all kind of Elective Philosophers that she appears sincerely to have espoused the Truth it self without any Dowry y Veritas sine Dote Herbert de Verit. of interest and affection to opinions The more gross was the calumny of Gregory Martin to our Translators of the Bible It is evident you regard neither Hebrew nor Greek but only your Heresy Whereas our Church hath followed no particular Versions but wisely consulted the others then extant which could come to the Translators hands as they themselves testify and enumerate in the Preface to the Bishops Bible the better to enable them to attain the true sense of the Original Not making a second hand Translation such as the Rhemish which was but a Translation of the vulgar yet avoiding also as the Translators of our Bible themselves profess On one side the scrupulosity of the Puritans who leave the old Ecclesiastical words and be take themselves to other as when they put washing for baptism and Congregation instead of Church as also on the other side we have shunned the obscurity of the Papists in their azymes tunike holocausts prepuce and a number of such like yet such is the further modesty and Moderation of our Church it doth not assume to her self to have perfected or made absolute her labour herein but owns it such as may be made more consummate upon further light and experience § 5. Between the extremes of those who on one hand keep the Holy Scriptures from the vulgar as doth the Church of Rome and on the other hand those who account the Scriptures fit only for the vulgar as many of our Sectaries who think themselves already so perfect as to be above consulting the word of God as they call it without them The Church of England according to an excellent Moderation commends unto all of her Communion even to the vulgar a diligent hearing and reading the Holy Scriptures z K. Edw. 6. Inj. 1547. Q. Eliz. Inj. 1559. as appears in sundry places of the Homilies more particularly in the first Homily which is a fruitful exhortation to the reading and knowing of Holy Scripture That man saith the Homily a Homily 1. is ashamed to be called a Lawyer Astronomer Physician Philosopher that is ignorant in the Books of Law Astronomy Physick Philosophy and how can any man then say that he professeth Christ and his Religion if he will not apply himself to read hear and know the Books of Christian Doctrine b The Collect for the second Sunday in Advent Inter Libros prohibitos non habet Ecclesia Anglicana Libros sacros à Deo profectos Rex Jacobus c Severi Homines centum circiter Bibliorum editiones prohibent proscribunt Bened. Turretinus 1619. And though the people by daily hearing of Holy Scripture read in the Church should continually more and more encrease in Christian Knowledge yet it is intended and required that especially the Clergy and Gods Ministers in the Congregation should by often reading and meditating on Gods word be stirred up to Godliness themselves and be more able to exhort others and confute the Adversaries of the Truth as we observe from the Preface concerning the service of the Church and at the beginning of the second part of the Homilies there is a particular Admonition to all Ministers Ecclesiastical That they above all others do aptly plainly and distinctly read the Holy Scriptures § 6. For the governing our reading of Holy Scriptures whereas before the Reformation the Godly and decent order of the ancient Fathers was broken d Pres of the service of the Church and neglected by planting in uncertain stories and legends so that many Books of the Bible were but begun and never read through Now the order e Preface concerning the Service of the Church for Prayer and
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
Council where alone those men are heard which are determined for ever in all points to defend the Popish party and to arm themselves to fight in the Bishop of Romes quarrel though it were against God and the Holy Scriptures It is no general Council neither ought it to be called general where the same men be only Advocates and Adversaries defending his Primacy born by the ignorance of the World nourished by the ambition of the Bishops of Rome defended by places of Scripture falsly understood Neither secondly is our Churches honour to general Councils lessened because she declares they are not infallible as in our 21. Article of Religion When they be gathered together Forasmuch as they be an Assembly of Men whereof all be not governed with the spirit and word of God they may erre and sometime have erred even in things pertaining to God wherefore things ordained by them as necessary to Salvation have neither strength nor authority unless it be declared that they be taken out of Holy Scripture t Itaque legantur Concilia quidem Cum honore sed interim ad scripturam piam certam rectamque regulam examinentur Reform leg Eccl. c. 14. Notwithstanding they are not infallible yet for the establishing consent King James may be presumed to declare the sense of our Church of the use of such Councils lawfully assembled Come saith He u Rex Jacobus ad Card. Perr put it to the Issue allow a free general Council which may not depend upon the arbitrary will of one man and the Church of England is prepared to give a Reason of its Faith For even anciently it was a great complaint in the Church as the Fond of all their mischiefs x Nilus Archiep Thesâ—al l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Controversies were not determined after the Primitive Rite and manner § 3. Concerning the Testimony of the Fathers the Church of England hath observed the same wise Moderation in her judgment and use of them also no where judging of them as unliable to error according to the arguing of the 21. Article Because they are but men and sometimes have erred in things pertaining to God neither hath our Church any where swallowed their errors through the Veneration of their Piety and Antiquity Yet because of their Proximity to the Apostolick times and the just authority in the Church which for their Learning and Piety they have obtained and all along hath been given them Our Church in her Monuments gives a great deference to their judgment testimony and practice In the 31. Canon Forasmuch as the ancient Fathers of the Church led by the example of the Apostles appointed c. We following their Holy and Religious Example do Constitute and Decree Canon 32. According to the judgment of the ancient Fathers and the practice of the Primitive Church We do Ordain Canon 33. It hath been long since provided by many Decrees of ancient Fathers That c. According to which Examples we do Ordain Canon 60. Forasmnch as it hath been a solemn ancient and laudable Custom in the Church of God continued from the Apostles time That c. We will and appoint So in the 30. Canon The lawful use of the Cross in Baptism is explained from the practice of the Primitive Times And in King Edw. VI. Proclamation before the Common Prayer Book the reason for our Forms and Rites is justified from the practice of the Primitive Church and in the Preface concerning the Service of the Church Here you have an Order for Prayer and reading the Holy Scripture much agreeable to the mind and purpose of the old Fathers and in many other places where they are named and where they are not named The footsteps of their ancient Piety have very discernable impressions throughout the whole Constitution of our Church Wherefore as it is in the Reformation of the Ecclesiastical Laws of England as was intended y Reform leg Eccles Angl. c. 15. Let the Authority and Reverence be continued to the Ancient and Orthodox Fathers but such as may be subject to the determination truth and authority of the Holy Scriptures For always the ancient Fathers z Neque enim quorumlibet disputationes quamvis Catholicorum laudatorum hominum velut seripturas Canonicas habere debemus ut nobis non liceat salvâ Honorificentiâ quae illis debetur hominibus aliquid in eorum seriptis improbare Talis ego sum in scriptis aliorum Tales volo esse intellectores meorum S. Aug. Ep. 3. V. Ep. 19. ad S. Hier. Chilingw Pref. §. 25. themselves refused any other kind of honour or respect frequently admonishing the Reader that he admit their opinions or interpretations but so far as he sees them agree with the Holy Writings So that since Protestants are bound by Canon to follow the ancient Fathers whosoever doth so with sincerity it is utterly impossible he should be a Papist And indeed the Reverence of the Church of England to the ancient Fathers as it is most regular and well govern'd so it is most uniform and constant whereas nothing is more ordinary with the Romanists than when they are prest and urg'd by the authority of the ancient Fathers against them to depreciate their testimonies and add some scurvy false insinuations concerning them as hath been often observed of C. Baronius Bellarmine Stapleton and others Whereas the constant Reverence of the Church of England to the ancient Fathers is such that the Romanists cannot but acknowledge it very often as De Cressy a Exomolog p. 102. 135. saith Indeed the Protestants in England make honourable mention of the Fathers They profess greater Reverence to Antiquity than any other Sect whatsoever § 4. There are many things of excellent use in themselves which come to be suspected and reproached because of the abuse they have had in the Roman Church Of which Tradition may be a great instance Because the Church of Rome hath made Tradition equal if not superiour to Holy Scripture therefore others run to the other extreme of undervaluing all kind of good and lawful Tradition not considering that Holy Scripture is Tradition Recorded And forgeting that in the Church of God one great proof of the integrity of the Canon of Holy Scripture it self hath been always Tradition which these men so confidently despise There are also some Traditions not contrary to the Holy Scripture which if they be rightly qualify'd have and ought to have great authority with us Wherefore upon all occasions is celebrated among us that famous passage of Vincentius Lirinensis b Vinc. Lir. adv Haer. c. 3. Whatsoever is universally delivered which every where which always which of all is believed that is accounted as indubitable and certain We receive not saith Bishop Bramhall to M. Militiere your upstart Traditions nor unwritten Fundamentals but we admit genuine universal Apostolical Traditions And we are so far from believing Tradition without allowing the Papacy That one of the
know it to be such are in a hopeful and ready way to be reduced Lastly If the dissenter from the Church err not but the Church doth manifestly enjoin unjust conditions of its Communion whoever they are who from the word of God Catholickly interpreted and the use of their own reasons come into the profession of the true Faith and Christian Doctrine If they are divided from that part of the Church which is unjust in its conditions of union they themselves not being the cause of the Division they in very deed notwithstanding are united mean while to the Church Catholick I conclude this Chapter with that in the Answer to the Bishop of Condom Part. 6. p. ◠Error as Vice is for the most part in extreams we owe respect teachableness and submission unto all them whom God sets over us to instruct us this is not contested But this is no reason to change this submission into voluntary blindness which is rather a Spirit of servitude CHAP. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths § 1. IN treating of the Moderation of our Church in what relates to the Divine Worship I first speak of Prayer because the matter of the Sacraments is handled by it self Ch. 10. In our publick Prayers our Churches Moderation is apparent in that it never intended to intermingle matters of doubtful Controversy but hath sufficiently provided for the simplicity of the plainest and the devotion of the most intelligent Thus our Bishops according to great Moderation also justified our Church in their debate with the Presbyterian Brethren The Church hath been careful to put nothing into the Liturgy but what is either evidently the word of God or what hath been generally received in the Catholick Church neither of which can be called private opinion and if the contrary can be proved we wish it out of the Liturgy Yet because as Bishop Taylor saith they could not Prophesie they put in some things which since have been called into question a Exorti sunt in Angliâ morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis abroganda c. Ludo. Capellus de Liturg. by persons whose interest was highly concerned to find fault with something b Quaedam sunt quae rapi possunt ab inquietis in materiam contentionis Bucer de Liturgiâ Anglic. § 2. Our Prayers are framed both according to a grave modest and serious manner every one of them being moderately short and all together not immoderately long and so more accommodate to render Devotion more earnest and intent and properly intermitted by other parts of Divine Service that by a moderate variety the Devotions of Christians may be both entertained and advantaged And to stir up Devotion in Christian people they bear in our Church a moderate part in the publick Prayers and Praises for as Mr Baxter well notes c Christian Direct p. 856. It was the decay of zeal in the people that first shut out the Responses The use of the tongue keepeth awake the mind and stirreth up Gods Graces in his Servants and so much doth the edification of the people give measure to the appointments of our Church that the parts of Divine Service are to be used in the accustomed place of the Church Chappel or Chancel Or in such place as the Bishop of the Diocess or Ecclesiastical Canon 14 Ordinary of the place shall think meet for the largeness or straitness of the same so as the people may most be edifyed § 3. The Moderation of the Church is always to be admired That in the heat of Reformation when the Essays were first had for the refining our Liturgy from Romish corruption and innovation our Church was not so transported with zeal but that it retained what was pious and profitable among the Prayers in use And whereas generally oppositions are most fierce at first and in process of time they become moderate the excellent temper of our Church was such it was most moderate at first which wisdom and mercy of God in tempering the Spirits of the first Reformers can never be enough taken notice of Wherefore the use of some Collects and passages in our Liturgy which before were had in the Romish Communion is so far from being a real argument against our Church that it is a proper proof of our Churches just Reformation that it maintained its freedom from prejudice and passion in the midst of its zeal If some parts of the Prayers themselves and Liturgy have been drawn into matter of debate it is no more than what all words and writings are liable to when they meet with those who are concern'd to be displeas'd But the exceptions against them being such that I speak my Conscience in what I know the most probable means to reconcile any to a just apprehension of our Liturgy and to confirm them in the same is well to consider the feeble weakness of the exceptions which are used against it Which King James noted long since How mighty and vehement informations against the Common Prayer were supported with weak and slender proofs But saith the King d King James's Proclamation for Uniformity 1603. we were nice or rather jealous that the publick Form thereof should be free not only from blame but from suspicion so as neither the common adversary should take advantage nor the troublesome at home cavil between which two sorts of Adversaries the Moderation of the Church hath always been tryed So that all these things considered Archbishop Cranmer e Archbishop Cranmer's Letter had very good reason to declare that he with some others he should chuse would by Gods Grace take upon him to defend not only the Common-Prayers
of the Church the Ministration of Sacraments and other Rites and Ceremonies but also the Doctrine and Religion set out by King Edw. VI. to be more pure and according to Gods word than any other used in England these thousand Years c. § 4. In all the Churches of this Kingdom Cathedral and Parochial the Church now hath moderately appointed the same Rules and Cautions and the same use among us every where and those few in number plain and easy to be understood f The Preface to the Common-Prayer Book Whereas the Rubricks and Orders of the Church of Rome are so innumerable intricate and various that scarce an Apprentiship may suffice to learn the practice of them which whether it suit with the simplicity of the Christian Gospel may without difficulty be judged Among us an easy Calendar is prefixt with few Canons and Prescriptions and those very intelligible wherein according to an excellent Moderation the People have their parts for excitation sake and to unite their affections although no where in what is properly ministerial § 5. The Moderation of our Church is sufficiently known to the whole World in requiring our Common Prayers to be in the vulgar tongue for the general benefit of all According to our 24. Article It is a thing plainly repugnant to the word of God and the Custom of the Primitive Church to have publick Prayer in the Church or to administer the Sacraments in a tongue not understood of the people Which Article is further confirmed and proved in the Homilies especially in that of Common-Prayer and Sacraments from the nature and end of Prayer Resolving also As for the time since Christ till that usurped power of Rome begun to spread it self and to enforce all the Nations of Europe to have the Romish Language in admiration it appeareth by the consent of the most ancient and learned Writers there was no strange tongue used in the Congregation of Christians Yet for the same reason that common people should have their Prayers in English among us those who have been educated in sufficient learning are allowed to use them in another tongue as in Vniversities and Colleges The use of the Latin Form of Prayers is also commended to the Ministers of the Church of England by Queen Elizabeth's Letters Dated April 6. 1560 g Bishop Sparrow's Collection and also the first Rubrick before the Preface of Ceremonies In all which the Moderation of our Church doth comply as the Queens Letters doth express it with the necessity of those who do not understand other tongues and the desire of those who de § 6. Notwithstanding the Church hath provided most excellent Prayers for the use of private devotion upon all general occasions and what is readily and properly applicable to more occasions particular yet the Moderation of the Church hath not thought fit any where to bind all who are of her Communion to the use of her Common Prayers in private Families or Closets The Rubrick which enjoins All Priests and Deacons to say daily the Morning and Evening Prayer either privately or openly is set down with great Moderation Not being let by sickness or some other urgent cause In the Family or in Visitation of the sick if the particular condition of the one or the other do require it and in private and in the Closet It is not supposed by our Church but that every one may ask their own wants in what form of words he shall think fit h Dr Hammonds Pract. Cat. of Prayer The Consideration of which Liberty indulged by the Church caused I suppose another excellent Writer i Dr Patricks Devout Christian Preface thus also to express himself It is possible also that some may judge this whole work to be but a needless labour since they have the Book of Common Prayers at hand which they can use at home as well as at the Church With these persons I shall not contend but only deliver my opinion freely about this matter which is that the reverence due to that Book will be best preserved by employing it only in the publick Divine Service or in the private where there is a Priest to officiate However the design of it is not to furnish the people with Prayers for all those particular occasions wherein devout Souls would make their requests known to God and the constant opinions of pious Divines in this and other Churches we see by their Writings hath been that other Books of Prayers are necessary for the flock of Christ beside their publick Liturgy Though in the choice of such Prayers as are so accommodate to the occasions of humane Life and such Cases as are incidental to the spiritual needs and circumstances of Christian people there hath been sometimes wished some further advice and recommendation made common by Authority The 55. Canon thus directs That before all Sermons Lectures and Homilies Preachers and Ministers shall move the people to join with them in this Form or to this effect as briefly as conveniently they may in hunc aut similem modum The Title in the Latine Canons is Precationis formula à concionatoribus in Concionum suarum ingressu imitanda In the English Canons the Title is A Form of Prayer to be used by Preachers before their Sermon From all which I only note That the Moderation of the Church is certain and undoubted But the disagreeing variety in practice consequent thereon whether it be so convenient it remains for Superiours to judge § 7. Although some of the ancient Christians used the distinction of Hours of Prayer which at first was thought orderly and useful as a voluntary task and determining of the Christian Liberty of those who profess Gods Service is perfect freedom Yet our Church considering the common employment of most and the natural infirmities of all hath appointed and required only a daily Sacrifice of Morning and Evening Service as of constant observance not excluding but inviting other voluntary oblations of a sincere Devotion to God according to our leisure and opportunity But our Church doth no where countenance the novelties of those that put any trust in the bare recital only of a few Prayers k Dr Cosins of the antient times of Prayer or place any vertue in the Bedroll or certain number of them at such and such hours notwithstanding many of the said Prayers are also directed otherwise than Prayers should be § 8. Although according to the judgment of the Church and in truth the entire worship of God is complete in the Divine Service of the Church even as among the Jews Sacrifices Prayers and Thanksgivings made up the entire notion of Divine Worship so under the Gospel the Sacrifices of Prayer and Thanksgiving do absolutely compleat the worship of God yet our Church judgeth according to an excellent temper of the use and necessity of Sermons acknowledging their great use as occasion requires to convince reprove to excite and comfort
made between a Preaching and a non-Preaching Minister a Canon 46 67. Preface to the Homilies who though he be not so profoundly learned as others of which learned sort blessed be God we have some good abundance yet if he be blameless in his Life and faithful in his Office and observant of the appointments of the Church by the grace of God there are so many helps ready provided by the wisdom of the Church among us That a not-Preaching Minister may perform a Ministerial Office both for the necessary edification of the people and the just satisfaction of the Church more than many Preaching Ministers of whose discretion and wise order the Church cannot be so well secured Hear we Archbishop Whitgift b Answer to the Admon 1572. I am fully perswaded That he cometh nearer the mind of the Apostle who orderly preacheth once a Month than some who are back-biters at other Mens Tables and run up and down seldom or never studying though they preach twice a day For though no Church doth more promote and encourage the proficiency of her Sons in all useful literature yet the Church thinks it not reason to reject the Ministry of a not-preaching Minister otherwise reasonably qualified Can. 34. where it is necessary especially when as the Church declares the Sacraments are effectually administred by them that have not the gift of Preaching Artic. 26. The care of the Church is also to be taken notice of in requiring those who are beneficed to procure at least a Sermon to the people once a Month c Can. 46 47. And especially there being wholsome Homilies for the other Days the Church hath done her part in providing for the spiritual sustenance of her Children both for their necessity and entertainment and those who can Preach as Blessed be God there are many think it their duty to do the same frequently and constantly § 9. The order of the Church is also That none neglect their own Parish Church and with great reason to avoid unspeakable confusion Yet even in d Stat. 1. R. Eliz. c. 2. 32 Eliz c. 1. Q. Elizabeth's Injunctions 1559. § 33. the Precept is exprest with this indulgence Except it be by the occasion of some extraordinary Sermon in some Parish of the same Town and in the Articles for enquiry in the first Year of her Reign one was Whether you know any that in contempt of their own Parish Church do resort to any other Church So in the Homily e The Homily of the right use of the Church 't is said That to the said House or Temple of God at all times by common order appointed are all people that be Godly indeed bound with all diligence to resort unless by sickness or other most urgent causes they be letted therefrom So willing was always our Church and the Constitution of the Kingdom to allow all reasonable Liberty provided it might not be abused No Man saith the Bishop of London-Derry in his Vindication was ever punisht for instructing his own Family but it may be for holding unlawful Conventicles or for instructing them in Seditious Schismatical or Heretical Principles Nor for going to the next Parish to hear a Sermon thousands did it daily and never suffered for it But it may be for neglecting or deserting his Parish Church f Quisque in suâ Parochiâ sacris coetibus adâ—â— ibi Christi Ceremoniis vacet Sacramentaque omnia percipiat ut qui haec sacere â—â—â—ligal Excommunicetur Eucer de Eccs Angl. Censura c. 3. and gadding up and down after Non-Conformists and strange unknown Forms of serving God § 10. Because as Bucer observed too many did not in the reading or reciting the Divine Service use that devout reverent and intelligible manner as was fit The special care of the Church hath always been very great of this as appears from the admonition to all Ministers Ecclesiastical in the beginning of the second Part of the Homilies and in Queen Elizabeth's Injunctions 1559. and in the several Articles for enquiry by all which all care is taken g Vi. Librum quorundam Canonum 1571. That all Ministers and Readers of publick Prayers Chapters and Homilies shall be charged to read leisurely plainly and distinctly h 39 Article 35. and the Rubrick requires the Minister to read the Lessons standing and turning himself so as he may best be heard of all such as are present Which Precepts contain as much as the general Missal i Liquet omnino requiri ut Ministri Ecclesiarum has preces Psalmos conciones recitent summâ gravitate religione disertè quoque perspicué Bucer de Ordin Eccl. Anglic. c. 1. Canatur legatur drticulatim explanatè reverendo gestu ad aedificationem orantis interea laici Wicelii Meth. concor c. 17. Rubricks which require the Priest to read neither too precipitantly fast nor too morosely slow with a voice mean and grave fit to excite Devotion and which is accommodate to the Hearers But whereas in the Mass the Romanists are enjoin'd a secret and private whispering In our Church it is otherwise Ordered for the common benefit which Order our Homily of the Common-Prayer and Sacraments defends from divers testimonies of Scriptures and Doctors and the Constitution of Justinian k Justin Novel Constit 23. who lived 527 Years after Christ which is this We Command that all Bishops and Priests do celebrate the Holy Oblation and the Prayers in Holy Baptism not speaking low but with a clear or loud voice which may be heard of the people that thereby the minds of the hearers may be stirred up with great Devotion in uttering the Prayers of the Lord God for so that Holy Apostle teacheth in his first Epistle to the Corinthians c. 14. Therefore for these causes it is convenient that among other Prayers those things also which are spoken in the holy Oblation be uttered and spoken of the most religious Priests unto our Lord Jesus Christ our God with the Holy Ghost with a loud voice Which is as our Homily takes notice a plain Decree of Justinian for Praying and Administring of Sacraments in a known tongue contrary to the opinion of them that would have ignorance make devotion To this head of right reading the Divine Service belongs the Order of our Church to use the Divine Service in publick as Order hath prescribed l Non transcuâ—â—â—ndo 〈◊〉 Syncopando Syn. Ling. 14 4. Can. 14. not chopping and changing adding and plucking away m Second Part of the Homily for Whit-sunday as the Homily speaks of the Romanists intermingling their own Traditions Yet though the Church doth not allow her Clergy to mangle her Offices yet where need is remissions are allow'd as in the Office of private Baptism Communion of the sick and the like And if any Liberties left to the prudence and discretion of the Ministers be a proper instance of the Moderation of the Church many might be
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
although in matter of their acknowledged liberty that 't is pity their observance is not better placed Even the Quakers themselves in what they in abuse of the Laws call Marriages use Ceremonies of joining hands and standing while they also declare their consent mutually in a Form and in many other practises of opposition as meeting for what they call Marriage in the Afternoon burying their people in a cross manner they are constant and as formal where they are Antipodes to Authority as any Romanists can be in his Crosses and Incensings So that if superstition l Sensi enim dolens gemens multas infir morum perturbationes fieri per quorundam fratrum contentiosam obstinationem superstitiosam timiditatem S. Aug. Ep. 118. be going beyond measures we may conclude that none are so superstitious as those on either hand who oppose the Moderation of our Church And really it is a very great justification of the Moderation of our Church That our present Anti-Ceremonial Dissenters though they have wanted no endeavours to the utmost of their wits and powers hitherto have been able to make no other exceptions against our Church and what is therein constituted than what have been answered already very often and very fully to the conviction of the most learned and the more ingenuous amongst themselves § 6. But so far is the Church of England from multiplying Ceremonies that we know there are many innocent usages m See Sprint's Necess of Conform p. 85. to 101. which have been in the Primitive Church in sundry places and at divers times which our Church of England never went about to introduce either by practice or command as the holy Kiss the use of the Veil the threefold immersion or use of the white garment in Baptism and many others which since our Church passeth by their use we do not mention which sheweth that Order and Edification gives bounds as is meet to the number and use of Ceremonies in our Church which stops that objection in its career Who shall determine their convenient number n Interest of England p. 89. The Church hath received just rules and our Church hath observed the same with just Moderation And hereunto may be added that as our Church hath not rejected all Rites and usages meerly because they were in use in the Roman Church no more than the Reformation of Hezekiah or Josiah rejected all things received or imitated in the corrupt worship of the Ten Tribes So many practices which had pious and useful beginnings in the Church of Rome and afterward were grievously corrupted have not been admitted in our Church partly because she hath not been forward to multiply ritual observances partly that such occasions of corruption may not be invited when by experience it hath been seen how easily there hath come excess Among what had useful beginnings cannot be number'd the old wayes of superstitious purgations by Fire and Water Ordeals and Combates c. which are all abolisht among us o V. Ridley's View c. l. 1. c. 5. §. 5. Reform leg Eccl. de purg c. 21 § 7. Concerning the Ceremonies appointed in our Church it must further be taken notice That the obligation to them is very mild for though the intent of the Church is doubtless to bind all to the preservation of regular order yet as the Institution of a Christian Man hath it p P. 47. Forasmuch as such things be of themselves mean and indifferent men may upon causes reasonable well omit the same so that it be not in case of contempt or scandal p V. Whitgift Answ to Admon p. 29. V. Bishop Sanderson's judgment c. p. 19. And of the Church we have no reason to complain for securing its own Orders against contempt and for providing against scandal to those of her Communion especially since her Rites themselves are such as might deserve every where to be observed But how far particular persons have to do to moderate yet further the great Moderation of the Church we leave it to all sober Consciences and to our Superiours to judge who also must judge of the true interest of the Church how far popular exception ought to influence any change Uniformity certainly is so excellent that the certain purchase of it would be worth somewhat but the truth is our Governours have to do with those that are so unresolved of what they would have that this makes their most cautious deliberation necessary q Bishop Bramhal to M. Militier For as a learned Prelate observes It is a rule in prudence not to remove an ill custom when it is well setled unless it bring great prejudices and then it is better to give one account why we have taken it away than to be always making excuses why we do it not Needless alteration doth diminish the venerable esteem of Religion and lessen the credit of antient truths Break Ice in one place and it will crack in more § 8. It may be as proper in this place as any where to annex the notice of our Churches Moderation in its appointments of Vestments r Canon 24. 25. 58. 74. for Holy Ministrations as being herein neither undecently deficient nor immoderately extravagant The Vestments in use by order among us being very few and those very modest and useful for Ornament distinction and commonefaction free from all superstition and shew of luxury of the same kind of those in use in the Reformed Churches ſ D. D. Durel of Reform Ch. Sect. 2. §. 21 22. Neither are they in the Church of England Consecrated by any solemn Benediction nor to any supernatural effects t Hooker Eccl. Pol. l. 5. §. 29. As we think not our selves the holier because we use them so neither should others think us therefore unholy In the Injunctions of Queen Elizabeth 1559. § 30. u Canon 74. 1603. Etiam Episcoporum famuli in omni vestis genere se modestè compositè ornabunt V. Libr. quorundam Canonum 1571. Her Majesty being desirous to have the Prelacy and Clergy of this Realm to be had as well in outward reverence as otherwise regarded for the worthiness of their Ministry that they may receive the honour and estimation due to the special Messengers of God willeth and commandeth them to wear such habits c. Not thereby meaning as 't is added to attribute any special holiness or worthiness to the said Garments but as St Paul saith Let all things be done decently Wherefore in the third Part of the Homily of Idolatry Our Church excepts against that costly and manifold furniture of Vestments in the Church of Rome as fetcht from the Jewish usage Hoopers ingenuous acknowledgment of his error about Vestments see in Dr Durel x Vindiciae S. Eccl. Angl. l. 16. p. 140. a MS. Letter § 9. The Benedictions of our Church are performed with great piety and wisdom Notwithstanding the contempt which many entertain the
our Church reformed Scintilla Altaris That to avoid excess of Dedications wherein others are too burthensome she sometimes uniteth two of the Apostles at once in one Festivity as S. Simon and Jude S. Philip and James § 8. The more immoderate is their reproach who brand our reformed Church for being guilty of Popery only because the memory of the just among us is blessed f Coâ—â—mus Martyres cultu dilectionis non servitutis S. Aug. c. Faus l. 22. Notwithstanding those very exceptors are really like the Romanists Canonizing and Sainting one another for being of some particular humour and faction in this for one that they will not keep a Festival or remember an Apostle with honour Indeed in the Church of Rome they have Canonized the worst of men and let any one tell the difference when many of those others Saint each other and affect no other Title but of your Holiness And here let any equal and intelligent Christians judge whether those who hold Communion with the Church of God notwithstanding sundry infirmities and failings ought not and may not more properly according to the stile of Scripture to be called Saints than those who separate from the outward Communion of Gods Church although they usurp the name peculiarly to themselves And here we cannot but observe the Modesty of those in Communion with the Church of England which is true Christian Moderation They never were so forward to rush suddenly as it were into the Holy of Holies in calling themselves and one another absolute Saints but rather while they are in their way and Pilgrimage chuse to be honoured with more modest titles even as Pythagoras in all Ages hath been commended for his Moderation in laying aside the great name of Wife and chose rather to be called a Lover of Wisdom § 9. The same Moderation which our Church useth toward Saints she observeth likewise with respect to the Holy Angels Yea indeed great is the modesty and sober wisdom of our Church in that it is no where excessively curious nor positive in determining of the nature actions knowledge number Orders or special Guardianship of Angels Our Church doth not deny that there is a distinct Order of Angels but no where takes upon her to show how those Orders are disposed But avoiding the extreme of those who are stupidly insensible of the conduct of Holy Angels the Church of England doth glorify God for their Creation for their admirable order and Ministry and affection to us we pray to God we may imitate their readiness and chearfulness in praising and serving him and ministring daily for the good of others yet our Church hath always held the Angels to be in the number of those who worship and not of those who are worshipped and for us to worship those who are themselves worshippers would be such a voluntary humility as is sinful namely to address our selves to such substitutes as God no where hath appointed to receive his peculiar honour g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 8. Neque Invocationibus Angelicis sed 〈◊〉 purè manifestè Orationes dirigens ad Dominum qui omnia sâ—it Iren. l. 2. c. 57. which the Synod of Laodicea A. D. 364. calls Idolatry § 10. The like Moderation doth our Church excellently well observe in the honour she gives to the Ever Blessed Virgin Mary so highly favoured of God as to be the Mother of our Lord whom our Church celebrates and always humbly calls her Blessed And as it is in the Institution of a Christian man set forth by the Convocation 1537. We may worthily say she is the most blessed of all other Women h Maria Mater Domini principatum inter Mulieres tenuit S. Aug. Scrm. 136. Hanc ego Christi Matrem veneror sed non illi Divae modò sed Deae nomen tribuens R. Jac. Apol. pro Jur. Honor Reginae judicium diligit Virgo Regia falso non eget honore de B. V. Mariâ S. Bernard Ep. 174. and we no where doubt but she is highly graced in Heaven as she received a most special priviledge upon Earth But our Church doth no where believe that she had an immaculate conception which the Romanists celebrate with an Holy-day on purpose Neither doth our Church believe she was ever raised from the dead and assumed into Heaven which they solemnize with another Festival Neither did Erasmus i Erasm Ecclesiastes l. 2. without cause admire how it came to pass they salute the Mother of Christ with more Religion than they invoke Christ himself or the Holy Spirit calling her the Fountain of all Grace and sundry expressions they use of the like affiance in the authority and merit of the Blessed Virgin to succour help and save Sinners as may be seen in the Rosary and Psalter and specially Litanies to the Virgin Mary k V. Consult Cassandr Art 20. p. 140. Jube Filio c. Cùm vix aliud in toto choro sit alienius à scripturis sanctis quod cum Evangelio Christi atque doctrinâ Apostolicâ perditiùs pugnet Wicelius de abusu Eccl. p. 392. In their form of auricular Confession they are taught thus to begin l Manuale Confessionum Cap. 10. p. 128. I Confess to the Omnipotent God to the Blessed Mary always Virgin c. and when they enter into their Monasteries they vow themselves to God and the Blessed Virgin and in all things they are so superdevout m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgin that an Oath by her is accounted most sacred and any of the Festivals may be sooner expunged than that of her Assumption into Heaven and although they prohibite the Bible yet they freely suffer sundry Books of Devotion to the Virgin Mary in the Mother tongue § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that neither the Lords Day nor any other Festival be abused to Luxury or impiety n Haeccine solemnes dies decent quae alios non decent Tertull. Ita Festa moderanda ut neque nimia neque tam flagitiosè profanentur Bucer Censur c. 26. It appears from the Offices in our Liturgy the Rubricks Canons Homilies and Statutes of the Land and Injunctions of our Kings since the Reformation that there hath been a first and special care taken for the Holy Celebration of Sunday or Lords Day wherein we are equal to any Church among the Reformed o Vi. D. Crackenthorp Defens Eccl. Aug. c. 54. The other Festivals being over-ruled that in a Concurrence of Offices they may not disturb its Solemnity the very religious observation of which is earnestly also perswaded in our Homilies and especially in the 13. Canon with which agree the Injunctions of K. Edw. 6. and Q. Eliz. requiring p Coimus in coetum ut Deum quasi manu factâ precationibus ambiamus orantes coimus ad Divinarum literarum commemorationem
familiaritate excitantur S. Aug. Confess 10. c. 33. Voices and our hearing and our affections raised by Psalms and Hymns and Doxologies and mutual incitements to praise God and by musical instruments also where they may be had that we may set forth the praises of God with all our faculties and in the most elevated manner we are capable In our Church is proposed to us great variety in which we may entertain our chearful Devotion for Psalms we have the divinely inspired Psalms of David from whence every one according to their condition may be furnished with most excellent Forms of praise and joy in God according to their several circumstances For Hymns y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Jo. 17. of Praise we have select Forms taken out of Holy Scripture or in use in the ancient Church in the variety of which with Doxologies also and Hallelujahs we are entertained and delighted We have also in laudable use many excellent spiritual Songs z Carmenque Christo quasi Deo dicere secum invicem Plin. secundus ad Traj Ep. of more artificial composure a Peculiares quaedam magis artificiosae Cantiones Bez. in 5. Eph. 19. Ere Christianâ foret si in Ecclesiâ Cantiones ad populum intellectas ad usum pietatis permitterent Praesules Wicelius p. 21. so that we may praise God according to the utmost of our abilities With these the Moderation of the Church doth not only call off her people from vain obscene and impious Songs which do the Devils work in a sure and insensible manner which is to debauch and vitiate the dispositions and natures of such as use them but hereby we are furnisht also to speak to our selves and to admonish one another as the Apostle exhorts in Psalms and Hymns and spiritual Songs singing with grace making melody in our hearts to the Lord b Eph. 5. 19. Col. 3. 16. In which our Church with the Apostle doth chiefly endeavour to promote the grace and devotion of the heart which is most worthy to inspire our praise The sincere elevation of the Spirit being the life of all our Psalmody even that half which makes the whole without which the tongues of men and Angels as without Charity are like a sounding brass or tinkling Cymbal Where this grace of the heart is united with the melody of the Voice we may entertain our selves with that joy in God which is the most refined sort of delight we can enjoy We join with the Church Militant on Earth and the Church Triumphant in Heaven We make the best use of that gift of Speech which we have given us to interpret our thoughts by articulate voice and stir up our own and others affections to set forth the high praises of the most Excellent Majesty of God whom it becomes us to serve not only with our nature but our skill If we ought to praise God with melody then a grave and solemn Musick which is useful to govern the melody and also encrease it may be useful to the praise and worship of God and if persons love what is costly as well as useful in their private Houses why should any envy themselves or others some comely magnificence in the holy service of God especially when such an instrument may make our affections as well as our singing more regular and composed Neither is this help to melody ever the worse because David us'd it in the Holy Service of God He praised God in the most excellent manner he could upon Harp and Organ and such Musical Instruments as were in use for the honour of God and called upon others very earnestly and instantly to praise God with the same and it may be noted that praising God by assistance of Instrumental Musick was more ancient than giving the Law in Sinai more ancient c Exod. 15. 20. than the Ceremonies of the Tabernacle or the Temple Wherefore it is rather to be esteemed the effect of natural Religion than any Ceremonial Law of Moses of which the Musick David used was no part and being never appointed was never abolished according to the mistake of the Geneva Notes and of many others from them whereas they might have been taught otherwise from Calvin d Psalmus sit in quo concinendo adhibetur Musicum aliquod Instrumentum pâ—ater linguam Calvin in Col. 3. 16. in Cap. 6. Amos v. 5. himself in his Comment upon Coloss 3. 16. Where he expoundeth a Psalm to be that in the singing of which some Musical Instrument is used beside the tongue And in that David us'd the help of Instrumental Musick although there was no express Command of God for so doing much more among Christians e Adversâ—s qâ—osdam â—anaticos qui cantum Ecclesiasticum â—â—o Intiâ—hristiano 〈…〉 Vorstius in Eph. 5. 19. who are not required to look for particular Commands extraordinary some things may be used as circumstances and helps in the worship of God which are not required by any express Text of Scripture So that from the example of David we are neither bound up to a strict imitation of every thing he did neither doth the Church neglect his Example where the reason remains the same but makes use of its Christian Liberty as it judgeth most for edification and good order in the service of God f Curandum est ut illa quoque Musica sit digna templo Dei. Erasmus de amab Eccl. Concord where may be observed the Moderation of our Church in that Musick is used not as of necessity but of choice And though the Psalmody appointed in our Church is that which recites the divine praises as much as may be in the words of the inspired Psalmists although singing of Psalms in meter is no part of our Liturgy yet great is the Moderation and condescension of our Church in permitting an accommodation in this matter to the most imperfect as indeed the whole use also of Musick is in condescension to the imperfection of our state because our affections are more stir'd up by the same means as our voices and melody are assisted The Moderation of our Church may be further observed herein in that 1. Nothing is ordered to be sung with instrumental Musick but what is taken out of Holy Scripture g Extra Psal nos V. T. aliquid Poeticè compositum in Ecclesia caâ—ere vetatur Conc. Bracarens Can. 30. 2. All is sung in the Common language 3. The Musick only governs and moderates the Song and encreaseth the melody 4. Our Musick and Singing is such as S. Austin commended at Alexandria nearer pronouncing than singing designed wholly for edification consistent with gravity h Ad gravitatem attâ—â—r peratus cantus Calv. Instir l. 3. §. 20. and Christian simplicity answering the designs of Religion framed not only for delighting the Ear but affecting the Heart i Vt per obâ—ectamenta aurium animus in affectum pietatis assâ—â—gat S. Aug. Confess 10. and raising
Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized Her sound and charitable judgment of such as die after Baptism § 3. In some necessary cautions referring to the administration of Baptism § 4. Referring also to the susceptors § 5. In what is required of them who administer that Sacrament In reference to the Holy Supper of our Lord § 1. The same is with us celebrated in both kinds § 2. The Doctrine of Transubstantiation is rejected by our Church not running to the other extreme of denying a real presence of Christ in the Sacrament § 3. The Moderation of our Church in complying with the necessity of the Age but not with the Church of Rome and others who require their people to communicate not so much as thrice a year § 4. Participation of the Holy Supper required after Confirmation but not after the rigid Examinations of some or the auricular Confessions of others Neither is it made a private banquet § 5. In our Church there is not to be a Communication of the Eucharist without Communicants The Moderation of the Church in other Rubricks referring to the Holy Communion § 1. OUR Church according to that Moderation in which she excels raiseth no needless strife or controversy about words or names a Saepe a. Eccl. Angl. professa est de verbo nullam litem se moturam modo pristina sides sit restituta Rex Jac. ad C. Perr particularly relating to the Holy Sacraments The name of Sacraments saith the Homily b Homily of Com. Pr. and Sacram. may in general acception be attributed to any thing whereby a holy thing is signified thus as Chilingworth c Chilingw Pref. §. 24. noteth we use the names of Priest and Altar and yet believe neither the corporal presence nor any proper propitiatory Sacrifice Yea so exceeding moderate and prudent was the Church that in the 7. Canon 1640. it abundantly cautions lest those words be used otherwise than in a metaphorical and improper attribution d In Liturgiâ Anglicanâ habemus quidem Sacrificii nomen offerendi verbum etiam hostiae mentionem sed nihil magis adversatur Missatico sacrificio quà m tota haec oratio Rivet Gro. discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. Notwithstanding all these just and careful explications why should our Church for the use of those words be traduced as relishing of Popery any more than for favouring the Sabbatarian Doctrine because in the 70. Canon in English the word Sabboth Day is used for the Lords day and dies dominicus it is in the Latin Canons in the Homily also of the time and place of Prayer 't is called Sabboth day that is the Sunday the Holy day of rest and in King Henr. 8. Act of abrogation of certain days it is said since the Sabboth day was ordained for mans rest and in Qu. Eliz. Injunctions the same word is as in the rest used in a general accommodation to the improper use of the vulgar which clauses mentioned are known to have been before this word among some others hath been set apart as one of the Shiboleths of a party Whereas rather the Moderation of the Church should be taken notice of which insists not so much on the nicety of the word as on the integrity of its sense § 2. Our Church receives none as proper Sacraments generally necessary to salvation but such as are so Which said expression contains a great deal of Moderation notwithstanding it hath been much cavill'd at by some of rigid principles for our Church doth no where assert the receiving so much as the true Sacraments to be always to every one particularly and absolutely necessary to Salvation Our Church saith Bishop Branthal e To M. Militier receives not the Septenary number of Sacraments being never so much as mentioned in any Scripture or Council or Creed or Father or ancient Author first devised by Peter Lombard 1439. First Decreed by Eugenius the 4th 1528. First confirmed in the Provincial Council of Senes 1547. and after in the Council of Trent The word Sacrament is taken largely and then washing the Disciples feet is called a Sacrament then the sprinkling of ashes on a Christians head is called a Sacrament then there are God knows how many Sacraments more than 7. Or else it is taken for a visible sign instituted by Christ to convey and confirm invisible grace to all such partakers thereof as do not set a bar against themselves according to the analogy between the sign or the thing signified and in this sense the proper and the certain Sacraments of the Christian Church common to all or in the words of the Church generally necessary to Salvation are but two Baptism and the Supper of the Lord more than these S. Ambrose writes not of in his Book de Sacramentis because he did not know them And here it may not be improper to add those memorable words of S. Austin f S. Aug. Ep. ad Januar 118. which were recited in the Articles of Religion 1552. published by King Edw. 6. and are cited also in our Homily of Sacraments Our Lord Jesus Christ hath knit together a Company of new people that is Christians with Sacraments most few in number most easy to be kept most excellent in signification as are Baptism and the Lords Supper beside which two Sacraments of the New Testament our Church appointeth no other way of solemn engagement to Christianity § 3. The Holy Sacraments among us are administred in such order prescribed as is suitable to the end of their appointment Our Church most strictly holding to what is of Divine Institution and adding nothing which is humane to the Sacraments themselves nevertheless the Prayers and Blessings and Exhortations and what is enjoin'd promote the true design of the administration In which the Moderation of our Church holds a just mean between those who deny the Church any use of its Christian Liberty and between the intolerable excesses of the Church of Rome yet so very moderate is our Church in this particular that the Lutheran Churches cannot compare themselves with her for Moderation for they retain Exorcism and other Ceremonies in use with their Sacraments beside their peculiar doctrines and usages referring to the Holy Supper § 4. Our Church doth not make the efficacy of the Sacraments to depend upon the bare administration whether the mind be well prepared or no I dare not say that most Romanists generally mean so by the Opus Operatum in the Council of Trent g Concil
all other matters referring to that Sacrament and all the other five Sacraments also in every thing referring to Faith and Doctrine and Rites agree in heart and confession of mouth with all things received in the Roman Church and all the decrees of that Council made or to be made exhibiting all duty to the Pope as the universal Bishop of the Church c. Such gainful and advantageous bargains will they be sure to make for themselves and the keeping up their usurpations before they will allow any concession or mitigate any extreme rigour in their most unwarrantable practises or they will not fail to annex such conditions as shall render their concessions ineffectual § 2. The Doctrine of Transubstantiation which the Church of Rome receives as an Article of Faith absolutely and simply necessary to Salvation and propounds it to be received by all under a terrible Anathema y Conc. Trid. Sess 13. Can. 2. is by our Church plainly denied as contrary both to Holy Scriptures and all testimonies of venerable antiquity and as a doctrine liable to grievous consequences z V. Hist. Transubst à Jo. Dunelmensi which judgment of our Church may appear to them that peruse our Articles 28 29. Order of Communion Rubricks Homilies several Statutes of the Land particularly the late Statute wherein is provided that all that are in office do declare that they do believe that there is not any Transubstantiation in the Sacrament of the Lords Supper or in the Elements of Bread and Wine at or after the Consecration thereof by any person whatsoever yet such is the accurate Moderation of the Church of England in avoiding one error it runs not into other extremes for in the Office of the Holy Communion in the Church Catechism in the Apology for the Church of England is asserted the real presence a Archbishop Vsher's Serm. 18 Febr. 1620. of Christ in the Sacrament according to Scripture and the judgment b Patres dehortantur à quaestione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc piâ Moderatione si Rex Eccl. Angl. utuntur quae invidia R. Jac. ad C. Per. of the Church of God but the particular mode and manner thereof any otherwise than that it is spiritual mystical and sacramental the Church of England according to the same Rule and practice of the Catholick Church doth not too curiously pry into or search See Ch. 5. § 6. § 3. As the Church of England doth earnestly and passionately invite and expostulates with those of her Communion to frequent the Holy Sacrament as in the exhortations before the Holy Communion in the Conclusion of the Homily of the place and time of Prayer and in Q. Eliz. Articles for Doctrine and Preaching all Ministers are required to excite the people to often and devout receiving the Holy Communion c V. Librum quorundam Canonum 1571. Jam vero singulis mensibus coenam celebrari maximè nobis placeret Calvin Ep. p. 452. and in Colleges and Collegiate Churches the Holy Communion is required to be administred every Sunday unless there be reasonable cause to the contrary d V. Rubr. 4. after H. C. Canon 23. V. Rubr. 8. after H. C. Canon 21. 1003. Rubr. 8. after H. C. and on the first or second Sunday of every month So also the Church of England doth lay its general Command according to great Moderation in requiring every one thrice at least every year to Communicate e Qui in nataii D. Paschate Pentecosle non Communicant Catholici non credantur Conc. Agath Can. 18. well tempering her Injunction in accommodation to the necessity of the Age between the earnest practice of devotion which was in the Primitive Church f Quando Domini nostri adhuc calebat cruor fervebat recens in credentibus fides S. Hieron ad Demetr Ep. 8. when they commonly Communicated at least every Lords Day and Festival and between the remissness of the Church of Rome g Dolemus tantam Christianorum incuriam ut semel tantùm in anno sumant c. Concil Rhem. 1583. which expresly requires all of her Communion to celebrate but once every Year h In Pentecoste rarior est Communio ideo fortasse Concilium Tridentinum hoc tempore nuptias solennes fieri permisit C. Bellarm. de Matrim Sacram. l. 1. c. 31. and the followers of the Directory who for many years together lamentably neglected the administration and participation of the Eucharist i V. Coena q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. S. Eccl. Angl. Vindic. c. 3. as beside our own memory Mr Prin often testifies and the History of the Times soon after the Reformation tell us of some who from adoring the Elements fell to contemn them wherefore there issued out a Proclamation k Fuller's Eccl. His P. 387. concerning the irreverent talking of the Sacrament § 4. As our Church offers the Holy Eucharist only to those who have given due testimony of their knowledge and Christian belief in having been confirmed by the Bishop l V. Rubr. after Confirm Injunctions of King Edw. 6. Canon 29. So it requires that none be admitted Godfathers or Godmothers at Christening or Confirmation but such as have received the Holy Communion Yet because S. Paul remits every particular Christian to a Self-examination without any order either to Minister or Lay-Elder to exclude any from the Holy Communion upon their Examination therefore the Moderation of our Church is such it doth not depress adult Christians below the order of persons first to be Catechiz'd requiring them to such rigid Examinations as have been sometime used like the auricular Confessions of the Romanists among which Examiners of the adult Professors the being of a party hath been too often the note of preparation for their Church Communion Neither doth our most moderate Church judge any uncapable of the Sacraments whom she judgeth not unworthy of her Communion m Homily of the Sacrament We must take heed saith the Homily lest of the Memory it be made a Sacrifice lest of a Communion it be made a private eating Wherefore as the redemption of our Lord is offered to all that do not wilfully reject so great grace so is the Holy Communion in our Church to all that are not unfit to receive it And such as are the Church is not wanting to admonish and forewarn n V. Exhorta and Admon before the H. C. and takes all due care to provide against their intrusion as the general corruption of mankind now doth admit according to the Rubrick and Canon o Canon 26. concerning Notorious Offenders On which Bishop Andrews his note was Our Law will not suffer the Minister to judge any man a notorious offender but him who is so convinced by some legal sentence § 5. Our Church of England doth not admit any private Masses p Conc. Trid. Sess 22. Can. 8. 39 Artic. 31. Hom. of Sacr. which in
the Church of Rome are multiply'd without Communicants out of which they suck no small advantage q Minuatur ingens turba quotidiè missantium propter saginandum aqualiculum duntaxat Wicelii Meth. Concord c. 5. whereas our Church in great Moderation appoints the Sacraments to be freely administred without any charge for their ministration and also at every Celebration there is required a convenient number of Communicants r 2d Rubr. after H. C. Rubr. before Com. for sick Last Rubr. after H. Com. for the sick as in the Communion for the sick Å¿ 2d Rubr. after the H. C. for the sick Canon 71. 1603. there are always to be three or two at the least except in case of contagion And in case that those who sincerely desire to Communicate are lawfully hindred the Moderation and wisdom of our Church hath prescribed a most pious instruction for the sick person such as may at once most exceedingly satisfy and comfort CHAP. XI Of the Moderation of the Church in reference to other Rites and Usages § 1. The Moderation of the Church in its Judgment and use of Confirmation § 2. Concerning Matrimony allowing her Clergy to marry affording opportunity of voluntary celibacy in our Vniversities according to a commendable moderation Vndue degrees of Marriages and some particular Times forbid c. § 3. In reference to Holy Orders 1. The Moderation of the Church in her Consecrating Ministers 2. In taking care to have them be as they ought to be both before and after Ordination with good effect 3. Yet if not so great as is desired why the Church ought not to be accused 4. In retaining such Orders of Ministers in the Church as are Primitive 5. The Moderate Judgment of the Church concerning such as have been ordain'd in the Church of Rome and elsewhere 6. Our Church endeavours to preserve all due regard to what-ever is consecrated to God 7. The Power of the Keys asserted in our Church with due moderation § 4. Of Penance 1. The Moderation of our Church between those who sleight Penance and those who explain it extravagantly 2. The Confession of our Church which is required is suitable to the design of Repentance 3. The Seal of Confession in our Church is as sacred as it ought to be 4. The use of External Penance in our Church according to due Moderation 5. The use of Absolution in our Church maintained according to a just temper § 5. For Visitation of the Sick 1. The worthy care of the Church therein and some Instances of its Moderation referring thereunto 2. Our Churches care for preparing those who are of her Communion for Death without extreme Vnction in use in the Church of Rome 3. Many Instances of the Moderation of the Church referring to the Burial of the Dead § 1. OUr Church in its judgment and use of Confirmation holds a just Moderation between those who reject the use of it and others who make it a proper * Conc. Tri. Sess 7. Can. 1. de Confir Sacrament It being received as a holy and useful Rite perpetually expedient tho not of necessity to * V. Instit of a Christian Man Salvation With which our Church doth not join Chrism or Unction as in Baptism also we use not Oil there being no mention of either in Scripture or in Primitive Antiquity for such purposes Neither is the baptized Person brought Hic mos fuit ut Christianorum puert-coram Episcopo sisterentur Calvin Inst l. 4. c. 19 § 4. Laudo restitutam in purum usum velim ib. V. Bez. in Hebr. c. 6. to Confirmation till every such a one be of competent years of understanding solemnly to take upon him the obligation entred into in Baptism which being duly performed the Bishop doth impose his Hands on every of them with Prayer and Blessing Which is the order of our Church for the honour and dignity of Episcopacy according to primitive and ancient †Qui in Ecclesiis baptizantur praeposito Ecclesiae offeruntur S. Cypr. ad Jovin practice Altho such is the moderation of our Church that its Presbyters are taken into some society with the Bishop generally in those Ministeries Neither is any in our Professio baptizatorum infantium per susceptores facta in puberibus unà congregatis solemni ritis renovetur VVicelii Meth. Concord c. 4. Canon 60. 61. 1603. Church to be admitted to the Holy Communion until such time as they are confirmed or be ready and desirous to be confirmed So wisely moderate is our Church to accept of a true preparation and sincere desire of Confirmation when in some cases it cannot be had either through the lamentable neglect of those who ought to * Si in hoc Eâ—iscoporum negligentia peccatum est hactenus negligentia damnetur nâ—n id quod per se bonum est VVicelii Meth. Concord c. 8. perform it or those who should desire it be performed It was a discipline of the Helvetians to forbid the Bannes of Marriage to such as could not give a good account of their Catechism which soon made all who had a mind to Marriage to be very diligent in learning their Lessons by heart And by a Canon of a * Conc. Bituricens 1584. Council in France None were to be admitted to the Eucharist or †Nec enim alia adversus foediss ignorantiam via restabat nisi Maritalis tori sit is in subsidium Vocaretur Hammondus de Confirm c. 2. §. 11. Matrimony but such who had been Confirmed The same if well lookt into is indeed a Canon also of our ¶ A Book of certain Canons 1571. English Church Especially they shall warn young Folks not only Men but also Women that it is provided by the Laws That none of them may either receive the Holy Communion or be married or undertake for a Child in Baptism except they before have learned the Principles of Christian Religion and can fitly and aptly answer to all the parts of the Catechism Neither is this Rite among us degenerated into a practice of meer Gain and Covetousness as Spalatensis complain'd of the Church of * De Rep. Eccl. l. 5. c. 12. Rome where Confirmation with Chrism is made such a Sacrament as they think confers a greater Grace than the true Sacrament of †V. Chem. Exam. de Confirm p. 69. Baptism But the Moderation of the Church hath restored the Ancient Primitive Rite of Imposition of Hands which for many hundred years hath been extruded from the Romish Confirmation by other superstitious ¶ Libertas Eccles l. 2. c. 4. §. 3. Ceremonies § 2. The Moderation of the Church of England in what relates to Marriage chiefly appears in that it esteems Matrimony honourable in * Dei Ordinationem nulla lex humana nullum votum potest tollere Conf. Aug. all and particularly also in Priests and Ministers of the Church and to make Vows of perpetual Virginity
our Church doth rightly judg there is no Obligation Our 32 Article thus declares Bishops Priests and Deacons are not commanded by God's Law either to vow the state of single Life or to abstain from Marriage therefore it is lawful also for them as for all other Christian Men to marry at their own discretion as they shall judg the same to serve better to Godliness To the same purpose is the Injunction of Q. Elizah 1559. In all which our Church followeth the Judgment and Practice of the Apostles * Christus Apostolos non Virgines elegâ—t nisi unicum Joannem Spalatens l. 2. c. 10. who were most of them married Men as S. Ignatius †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ign. Ep. ad Philad and S. Chrysostom ¶ S. Chrys Hom. in Tit. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 5. Apost V. Zoran Balsam and other of the Ancients deliver And also the Apostolical a Canons and sundry General Councils of greatest Authority Very many of the Roman Communion also having largely confessed the same Tho the contrary was introduced by the worst of Popes Hildebrand * Hoc Insuave jugum nostris imponere Christus Noluâ—â— i st â—d onus quod adhuc quam plurima monstrae Fecit ab aâ—daei dicunt pietate repertum Mantuan l. 1. thereby to secure the worldly Interest of the Roman See as if for the good of the Church Man could be wiser than God Wherefore nothing hath been more lamentably notorious than the horrid impurities and tumults ¶ Quare ex nimis rigidà exactione c. gravissima scandala Cassand de Caelib S â—â—rd which the different imposition hath caused in sundry places particularly in this Realm in and soon after the times of Anselm Arch-Bishop of Canterbury And to make the Moderation of our Church the more confessed in this Matter It is manifest that what was anciently commendable in the Monastic * S. Augustini tempore Monasteria â—rant libera Collegia postea corruptà disciplinâ ubique addita sunt vota caeteraeque impiae Opiniones Conf. August Life may conveniently be practised by such a voluntary and useful celibacy as may be enjoyed in either of our famous Vniversities in this Kingdom § 2. The degrees of forbidden Marriages are determin'd by the Ecclesiastical Laws of England according to an Excellent * V. Articles of Q. Eliz. 1564 V. Libr. quoque Canonum Can. 99. 1603. Moderation As appears from the Table of Matthew Lord Arch-Bishop of Canterbury 1563. confirmed by sundry Statutes and Acts of Parliament and by the 99 Canon 1603. commanded to be set up in our Churches Wherein the forbidden degrees are interpreted according to such just Rules as are common to both Sexes equally 2. The same effect for making any degrees unlawful is attributed to Affinity as to Consanguinity because the Husband and Wife are one flesh Gen. 2. 24. Neither is any degree forbid by our Canon but what was forbid in the 18th and 20th Chapters of Leviticus by the Law of God either in express terms or which is all one by divers necessary Consequences from Likeness Parity or Majority of Reason The same was provided by that Clause of the Statute 32. Hen. 8. cap. 38. which is chiefly insisted on by way of Exception Viz. That no reservation or prohibition God's Law except shall trouble or impeach any Marriage without the Levitical Degrees Which plainly imports that all Marriages within the Levitical Degrees shall be troubled and * V. Table of Incestuous Marriages Printed 1677 8. impeached tho there were no exception against them by any other Law of God Even within these degrees of incestuous Marriages the Bishop of Rome takes upon him to dispense to the great enlargement of his Authority and †V. Reform Leg. Eccl. de gradibus in Matri prohib c. 3. c. 7. Revenue and to make way for his Dispensations he remits where God hath confin'd and binds up where God hath enlarged making such Spiritual Cognations ¶ V. Centum gravamina Germ. to the hinderance of Marriage as have no foundation in Holy Scripture or Reason as between the Susceptors in Baptism and Confirmation and the Persons they answer for Not to aggravate the severity of the Canon in the Council of * Conc. Trid. Sess Can. 7. Neque n. usque adeo debet integra persona crimine alieno prâ—mi Trent toward the Innocent Person after divorce in case of †Reform Log. Eccl. de Adulteriis Divortiis c. 5. Adultery § 3. The prohibited Times of Marriage are also with much liberty declared and the Dispensations also from the general Rule are with great Moderation allow'd There is also a particular Canon whereby a Moderation of those Licenses is provided and the Celebration of Matrimony is indulged without the three dayes publishing of * Can 62 63 101. 1603. Has cautionis leges non improbamus Altare Damasc p. 88 the Bannes § 4. Matrimony tho it be owned a Rite in which the Civil Societies of Men are naturally interested yet because it is for the supply of the Church as well as for enlarging the Civil Polities of Men the solemnity of Marriage is only to be performed by the Ministers of God's Church * Ipsum conjugium benedictione sacerdotali sanctificari oporteat S. Ambros Ep. 70. among us both for the more venerable Solemnity and for the blessing of the Church as hath been the constant practice of the Church and of * Sponsus sponsa cum benedicendi sunt a sacerdote offerantur in Ecclesiâ Conc. Carthag 4. c. 13. Christian Kingdoms and L'estrange in the Alliance of Divine Offices highly extols the admirable Piety and Wisdom of our Church in appointing the Wife to be received from the hand of the Priest The Minister saith the Rubric receiving the Woman at her Fathers or Friends hand shall cause c. which excellent mode he thinks proper to signify how a good Wife is from the Lord. In all Reformed Churches saith D. Durell * Sect. 2. §. 57. Matrimony is celebrated in the public Congregation and by the Minister § 3. In reference to Holy Orders our Church observes an excellent Moderation 1. Our Church always maintains a separate visible Order of Men as not only comly and convenient but necessary for the Function of the Ministry It is not lawful saith the 32 Article for any Man to take upon him the Office of public preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same c. 2. We must take notice of the excellent design of our Church which is in a high measure attained to have such Persons ordered and separated for that Office who are duly qualified for their Learning Piety and sound Doctrine The excellent design and extraordinary care of the Church appears in her wise and prudent Canons in that behalf and the strict enquities and
Orders in its own Constitution hath an excellent temper between an Ecclesiastical Monarchy which the Church of Rome asserts in making it self the Mother and Mistress of other Churches and its Bishop Supreme Monarch over all the Bishops and Churches and between such Democracy and Populacy as is held in the Independent and Presbyterian parity * Retiâ—emuâ— ex singulis regiminibus exquisitam temperaturam J. A. Comenius Moravus de ord Eccl. apud Bohemos In our Government by Bishops succeeding the Apostles which also was Aristocratical they having all a fulness of Order and Power among themselves ¶ Omnes Episcopi ejusdem meriti ejusdem sacerdotii S. Hier. ad Evagr. a succession of Pastours our Church doth not refuse because derived for a time in the same Chanel with the Roman Bishops After the same manner saith Bishop Jewel we are chosen invested confirmed admitted if they were deceived in any thing we succeeded in their Place not in their Error Of the real Moderation of our Episcopacy Mounsieur Amyrald may speak for us because of many he may more readily be heard The Bishops of the Amyraldi Irenic p. 196. Church of England because they neither acknowledg the Authority of the Roman Pontif nor do they assume to themselves any right or power over the Consciences of Men nor over the Truth of Christ and in all other things they most earnestly maintain the same Doctrine with us against the Errors of the Papists Cavendum ne Scyllae fugâ in Carybdi incidamus Neve rigor nimius Vatinianum in Episcopos odium eò imprudentes adigat ut veters Ecclesiae dicam scribanius Sam. Bochart Ep. 8. ad Episc Winton Anabaptists Socinians and others We think therefore in somethings they are to be born with if there be any thing in that Order which doth not altogether suit to our Humour § 4. As our Church doth not approve of the Roman Tonsures Rasures Vnctions in the imitation of the Jews so she hath cast out of its form of Ordination all those superstitious Rites used in the Church of Rome Neither hath any of her Consecrations * Instit of a Chri. Man 1537. any thing that is of it self Superstitious or Vngodly ¶ 39. Articles 36. Yet so moderate is our Church toward the Church of Rome That 1. It allows it to have not only the Essentials of a true Church but of Ordination also 2. Although it hath only the Ancient and Apostolical Rites of Imposition of Hands and Prayer and accepts of the form of Ordination used by our Lord as most suitable and best Nevertheless it doth not hold all those Ordinations void which have been made in some other form of Words 3. It imitates the Moderation of the whole Catholic Church in being against the Rebaptizing of any who have had the Essentials of Baptism And also against the Re-ordination of those who keep the Essentials of Ordination and of such Churches where Bishops cannot be had we use all Moderation of Judgment * Bishop Bramhal's Vindicat. p. 29 31. Yet where our Constitution requires Ordination by Bishops it is at liberty not to make use of their Ministry who peremptorily refuse the Ordination of our Bishops ¶ Non opus est Reâ—pub Eocive qui parere nescit M. Curius Valer. Max. l. 6. c. 3. Neque Ecclesia opus est iis qui spretis Episcopis suis c. V. Vindic. S. Eccl. Angl. c. 6. Or who would in a settled Church and Kingdom set up a Church Government in opposition to the Bishops who ordained them before § 5. Our Church doth endeavour to preserve to its Bishops Priests and Deacons all due Honour and regard sutable to their several Ministries and Orders Having the right of a Revenue which is for the most part a convenient provision for its Clergy above some others of the Reformation Yet not only below the Pompousness of the Roman Church but much inferiour in proportion to the Provision God made the Priests and Levites among the Jews As our Church observes an excellent Moderation in reference to things peculiarly devoted unto God equally abhorring Idols and Sacrilege And whatsoever is sanctified to the peculiar Service of God our Church Orders should be used in a sutable manner So in reference to Persons consecrated to the holy Service of God a worthy care is taken by the very constitution of our Government in Kingdom * 1 R. Eliz. c. 2. ¶ 8 R. Eliz. c. 1. and Church to secure their Office and Persons from such contempt as might render their Religious Performances more useless and unprofitable to the Church and might discourage the worthy industry of those who should devote themselves entirely to a Function so honourable in it self King Edward the 6th and Queen Elizabeth enjoyn'd that Whereas many indiscreet Q Eliz. Injunction §. 28. Persons do at this Day uncharitably contemn and abuse Priest and Ministers of the Church yet for as much as their Office and Function is appointed of God The King's Majesty willeth and chargeth all his loving Subjects that they use them charitably and reverently for their Office and Administration sake especially such as labour in setting forth God's holy Word And for the more remarkableness of the Moderation of our entire Constitution may be considered what Dr. Heylin makes out at large in his Treatise for undeceiving the People in point of Tithes 1657. Never was any Clergy maintained with less Charge to the Subject than the established Clergy of the Church of England No Man paying any thing of his own toward the Maintenance of his Parish-Minister but his Easter-Offering § 6. Because our Church asserts to its Ministry all just Effect See Art 33. It makes the power of the Keys not only Declarative and Doctrinal but Authoritative of which more in the next Section of this Chapter Yet our Churchmen do not boast as some of the Church of Rome do often of a Power Ascendant over the awful Presence of God and the glorified Body of Christ in Heaven as if they made him corporally and immediately present in the Eucharist upon their secret pronouncing of Hoc est enim Corpus meum * V. Missale Rom. Neither doth our Church of England ascribe to the power of Priests the bringing Spirits out of Purgatory in their Suffrages for the Dead Nor doth our Church hold any true Propitiatory Sacrifice for Dead or Living to be offered up in the Mass because that would derogate from the sufficiency of Christ's Priesthood Neither De Sacram ord can 1. doth it define its Priesthood by the action only of such a Sacrifice as doth the Council of Trent § 4. Our Church behaves it most moderately between the two extremes of those who slight all due Penance and of those who explain it differently from the true nature of it The Council of Trent declares it of necessity by Divine Right for every one of both Sexes once a Year
to confess to a Priest as his Judge next to God all and singular their Mortal Sins which they can possibly recollect even the most secret with all their Circumstances or else they had as good do nothing as the Council saith * Qui verò secus saciunt nihil Divinae bonâ—tati pâ—r Sacerdoâ—em remittendum propoâ—unt Conc. Trid. de Confes c. 5. which Confession with Contrition and Satisfaction are with them the matter of Penance and the form is the word of Absolution from the Priest which make up their entire Sacrament Whereas our Anxietate Circumstantiarum torturâ— conscientiarum sublata Wicel Method Concord c. 6. Church doth suppose the nature of true Penitence doth consist in true change Quam conscientiae carnisicinam nemo moderatus approbat Cassander ad Artic. 11. 28 H. 8. of Mind and effectual amendment of Life which when it is sincere there will be so much of the rest as In confessione sacerdotali catholici quoque Moderationem aliquam postulant Wicelius in viâ Regia p. 360. is useful In the Convocation 1536 at the first dawning of the Reformation it was determined That perfect Penance which Christ required consisteth of three parts Contrition Confession and Amendment of former Life and a new obedient Reconciliation to the Laws and Will of God The same is earnestly enforced in our Homilies Bishop Bramhal very compendiously enumerated the Romanists abuses of Confession In tricking it up in the Robes of a Sacrament by obtruding a particular and plenary enumeration of all Sins to Man as absolutely necessary to Salvation by Divine Institution by making it with their Commutations a remedy rather for the Confessor's Purse than the Confitent's Soul As Chaucer observed He knew how to impose an easie Penance where he could look for a good Pittance by making it a Picklock to know the secrets of States and Families By absolving before they enjoyn Ecclesiastical satisfaction by reducing it to a customary Formality as it were but the Pag. 975. fol. concluding an old Score to begin a new § 2. Our Church doth declare the necessity of such a Confession as is useful to the purposes of true Repentance That is when Confession to the Minister of God may be useful for Spiritual Advice and for the quieting of any ones Conscience in order to a good Life or happy Death And particularly in order to the fruitful receiving the holy Communion * V. Exhortation to the H. C. In K. Edward 6. time in the order of the Communion the Exhortation was thus And if there be any of you whose Conscience is troubled and grieved at any time lacking Comfort and Counsel let him come unto me or to some other discreet and learned Priest taught in the Law of God and confess his open Sin and Grief secretly that he may receive such Ghostly Counsel that his Conscience may be relieved †Liberum 〈◊〉 administrum habeat ab illo levationem aegritudinis accipiat Reform leg Eâ—cl de div Off. c. 7. and that of us as a Minister of God and of his Church he may receive Comfort and Absolution to the satisfaction of his Mind and avoiding all scruple and doubtfulness Requiring such as shall be satisfi'd with a general Confession not to be offended with them that do use to their further satisfying the auricular and secret Confession to the Priest nor those also which think needful or convenient for the quietness of their own Consciences particularly to open their sins unto God and the general Confession to the Church But in all these things to follow and keep the Rule of Charity and every Man to be satisfi'd with his own Conscience not judging other Mens Minds or Acts whereas he hath no warrant of God's Word for the same So much the Spirit of Moderation did move in our Church from the first of the Reformation and was perfected in what after was ordered * Absit repetendi Confessionem superstitio absit anxietas enumerandi commissa circumstantias Erasm de amab Eccl. Concord Homily of Rep. 2. part If any Men do find themselves troubled saith the Homily they may repair to some godly learned Man c. But it is against true Liberty that any Man should be bound to the numbring of his Sins as has been used heretofore in the time of Ignorance In the mean while how slanderously are we reported by the Romanists in the Recantation some of them made for Anton. de Dom. § 25. thus speaking of the Men of the Church of England Amongst them scant ever saw I any Reformation For the most part all care of Conscience is cast away They are not except some few troubled with any scruples for Adulteries Robberies or Deceiving their Neighbours For they have wickedly abolisht Auricular Confession Indeed such Auricular Confession as is in practice in the Roman Church †Scire volunt secreta domus atque inde timeri the Church of England hath utterly rejected it being devised to pry into the secrets of Governments and such private Circumstances of Actions which to unvail is neither the Interest of private Persons nor of Priests It is more plain * Homily of Rep. 2. p. saith our Homily that this Auricular Confession hath not its warrant of God's Word else it had not been lawful for Nectarius Bishop of Constantinople ¶ Sozomen Eccl. Hist l. 7. c. 16. upon just occasion to have put it down Yet the same Homily earnestly commends to us Confession of our Sins before God and one to another for reconciliation of Offences and to the Minister of God for his Ghostly Counsel and Absolution and publickly in case of publick Scandal § 3. Whereunto may be added for the Honour of our Church's Moderation that it observes the Seal of Confession as sacredly as Reason or Religion can possibly permit yet forbids not the disclosure in case of Murder or Treason but in those particulars leaves us entire in our Obedience to the Common Laws of the Kingdom Of which see we what our Church delivers in its 113. Canon If any Man confess his secret and hidden Sins to the Minister for the unburthening of his Conscience and to receive Spiritual Consolation and ease of Mind from him We do straightly charge and admonish the said Minister that he do not at any time reveal and make known to any Person whatsoever any Crime or Offence so committed to his trust and secrecy * Cujus rigidam necessitatem qud apud vos obtinet Eccl. Aug. molliendam putavit Rem ipsam neque sustulit c. IS Casaub ad Frontod p. 129. except they be such Crimes as by the Law of this Realm his own Life may be called in question under pain of Irregularity For as H. Garnet whom the Romanists will have a Martyr for their Sacrament of Confession confessed himself It is not fitting that the Lives of Princes should depend upon the private Nicety of any
for University Preachers we promise We will preach without odious invectives and indiscreet discourses by name or plain Circumstances we will not defame any Man Much to this purpose is set forth in our Homilies * Homily against Contention That by being soft meek and gentle in answering we may overcome our Adversary with gentleness especially in Matters of Religion and God's Word which should be used with all modesty soberness and chastity For it is better to give place meekly than to win the Victory with breach of Charity Of such an Apostolical Spirit is our Church * â—ius simplex affectus interdum toleranduâ— est etiamsi cum aliquo conjunctus est Errore Erasm de amab Eccl. Concor So S. Austin call'd the Pelagians and Optatus of Milevis his Contempory call'd the Donatists Brethren and before them S. Cyprian wisheth and persuadeth that none of the Brethren might perish So our Church calls and treats the Dissenters as Brethren In confuting Opinions Our Church always spares the Persons how severe soever she is upon the Error because in the Divisions of hearts that are in the World it is certain some good may dissent * Duct Dub. l. 3. c. 4. So moderate also and just is our Church she is far from deterring others from her Communion by branding any with the note of Heresy unless upon just reason and cause distinguishing also between a Heretic and those who are by Heretics seduced * Quidam Schismatum Duces caeteri tamen vel simplicitate capti vel errore inducti vel aliquâ fallentis astutiae calliditate decepti à fallaciae laqueis vos solvite S. Cypr. de unit Eccl. Yea where there might be just cause Our Church rather chuseth to imitate St. Paul 's demeanour at Athens where finding the City full of Idols or wholly given to Idolatry He doth not fall foul upon Bishop Sanderson's Preface to his Serm. §. 16. them nor exclaim against them in any reproachful manner no nor so much as call them Idolaters though they were such and that in a very high degree but tempering his speech with lenity and condescention he telleth them only of their Superstition and that in the calmest manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are somewhat Act. 17. 23 too superstitious the comparative degree in such kind of speaking being usually taken for a diminuent term § 5. In reference to Peace and Charity which is the excellent Bond of Ecclesiastical Society the Moderation of the Church appears from its most earnest and frequent Precepts and Desires and Declarations for Peace It being that quiet condition of Being in which any thing may exercise its proper and suitable Actions in order to its good and perfection Wherefore because the proper Actions of the Church regularly tend to the perfection of Truth and Goodness and these most obtain when Peace bestows upon them Ornament Strength and Blessing Therefore our Church hath done so much to procure to keep to restore this Peace every where especially among the Churches * See the Questions in the Ordination of Bishops Priests and Deacons K Edw. 6. and Q. Eliz. Injunc §. 21. Homily of Charity Hom. against Contention § 6. The Moderation of our Church gives it a singular advantage to convince Dissenters upon right and proper Principles in defect of which in disputation with the Romanists Bishop Sanderson and others have observed many have disserved their Cause either mistaking the Question or mingling some of their own false Principles with their Argument either over-shooting or coming short of the Mark Wherefore those of our Separatists are very injurious to the Protestant Cause who take so much pains to elevate and depreciate the Labours of our Conformable Clergy which so sensibly have prest the Romanists because they have manag'd those Controversies upon the only right Principles Which requires greater variety and depth of true Learning than seems to be well consisting with the Principles of a rigid Separation § 7. Because of the excellent Moderation of our Church it hath bin judged by the most Learned and the most equal Judges of things so well pitcht in Her Principles and of so rare a temper in her Constitution that it is rightly resolved to be the best and most proper for * Accepi perniciosam esse in omni arte vel Doctrinâ assertionem audacem extremam Gerson de vitâ Sp. Arbitrating and reconciling the present Differences of Christendom Wholsom indeed was the Advice which King James gave his Divines which were to be at Dort In case of main opposition between any over-much addicted to their own Opinions your endeavours shall be that certain Propositions be moderately laid down which may tend for the mitigation of heat on both sides The same is already performed in our Constitution for a general Accommodation of Controversy Neither will any I hope have the worse Opinion of our Church because Grotius thought the Church of England a right Medium of * V. Bp. Bramhalls Vind. p. 23. Reconciliation Whose Pacificatory Design Mr. Baxter took to be one of the most blessed noble Works that any Man Ib. p. 22. can be imploied in And certainly Peace without the loss of Truth is a most valuable acquist Yet Mens fingers do Vià Media Bp. Halls Remains p. 387. so itch after the maintenance of their Opinions that they can hardly contain themselves from flying upon the fairest Moderation of any Vmpire Wherefore no wonder if the Church of England hath the fortune of other wise and good Arbitrators not to please both Parties †Hic accidit quod usu veniri solet iis qui contrarias Opiniones student reconciliare ut utrique in Mediâ Opinione oppugnandâ vires suas consocient ipsi interim in opinione suâ multò quà m antè obfirmatiores In Hist Concil Trid. l. 3. p. 239. Therefore our Church hath this left her as such have to be satisfied in her own integrity But however in this Matter Our Church cannot I conceive so properly be termed an Arbitrator or Umpire of the Differences of the Church how fitly soever she is qualified to be as she hath determined for her self which she hath right to do according to the Word of God and the practice of the Universal Church Yet in this Our Church hath performed so much as might be made use of in order to a due Reconciliation For suppose a Kingdom or State well setled as was the Primitive Church by Christ and there happens a Rebellion or Division the means of Reconciliation are the Laws to attempt a Reconciliation further is in no hand of right but theirs who have Power of the Law Any design further is but a Speculation and so in the Church to speak of Reconciliation otherwise than upon the foundation of its establishment is neither safe nor obtainable What is removed from the foundation is the proper Matter of Charity and mutual forbearance But as the
of England with great Moderation doth profess other reformed Churches generally return to us Which the 30 Canon refers to where it saith This Resolution and Practice of our Church namely not to forsake and reject other Churches only as they depart from the Apostolical Churches particularly with relation to the use of the Cross in Baptism hath bin allowed and approved by the Censure on the Common-Prayer-Book in King Edw. 6. days and by the Harmony of Confessions of later years And it was King James his advice to his Divines to hold a good correspendence with the Neighbour Reformed Churches but saith the King * V. in Apol. Ep. Lectori Non est mihi ingenium in alienâ Rep. curiosum I am resolved to leave other Churches to their liberty And so also K. Charles I. †His Majesty's third Paper to Mr. Henderson As I am no Judg over the Reformed Churches so neither do I censure them § 4. As a special note of our Churche's Moderation we must not forbear to instance her excellent Behaviour and Charity toward the afflicted Greek Church to whom as she hath opportunity she hath testified a great commiseration a most pious affection and a great esteem See the Homily against the peril of Idolatry wherein our Church doth frequently deplore the thraldom of the noble Empire of Greece to the Turk I must needs profess said Arch-Bishop Laud * § 9. p. 26. Vt videant hi qui facilè de haeresi pronuntiant quà m facilè etiam ipsi errent intelligant non esse tam leviter de haeresi pronuntiandum Alph. à Castro Contr. Haer. l. 3. f. 93. that I wish heartily as well as others that those distressed Men had bin more moderately dealt with tho they think diversly from us than they have bin by the Church of Rome C. Bellarmine having delivered that three of their Councils have declared her guilty of Heresy Let the Church of Rome answer for her self if she can for her trampling upon the poor Greek Church as she lies in the Dust and branding her with Heresy for her Doctrine of Procession as cruelly as her Turkish Masters burn their half Moons on the Bodies of those whom they enslave But our Church is not so uncharitable as to define it a Heresy for any to maintain That the Holy Ghost proceeds from the Father by the Son tho we maintain as great a Truth that the Holy Ghost proceeds from the Father and the Son but this makes no breach of Communion among us the difference only arising from inadequation of Languages which notwithstanding we agree in the main of this Article * Animadversions on Naked Truth p. 7. Such lastly is the moderation of our Church toward the Greek Church that some of the Greek Bishops and Priests are allowed among us the celebrating Holy Mysteries according to their own Rites * In unâ fide nihil officit Sanctae Ecclesiae Consuetudo diversa Greg. 1. Ep. 41. § 5. Other Churches have not bin by the Church of England despised if in sundry Instances they have not arrived unto her perfection in purity of Doctrine and order of Discipline With other Churches she doth not contend for Title or understanding of Mysteries nor boasts of the Spirit nor calls her self in distinction from other true Churches the Catholic Church as of old the Arians did Lastly The Guides of our Church never challenged to themselves Infallibility Altho our Church of England hath had the peculiar happiness of a Monarchical Reformation and retains the blessing of Episcopal Government yet such is the Moderation of our Church she imputes the want of the same in other Reformed Churches not so much to any fault of those Churches themselves but rather attributes it to the Injury of the Times * Non culpâ vestrâ abesse Episcopatum sed injuria temporum Ep. Winton Ep. 3. Molinaeo Eos coegerit dura necessitas Saravia Our Church also thankfully commemorates those Acknowledgments which the Reformed Churches have frequently made of our Moderation and happy Constitution And altho we remember when it was commonly objected to us That the Pastors of the Reformed Churches abroad took our Conformity to be a Sin Sure the useful labour of D. Jo. Durell hath for ever silenced that vain reproach Who to the whole World in plain and open Testimonies hath now long since * 1662. illustrated the Conformity of the Reformed Churches abroad to our Church of England In matters of Ceremony subordination of Pastors use of set Forms and Liturgie Holy-Days set Times of Fasting magnificent Churches Organs Surplice Church-Ornaments Cross in Baptism receiving the Communion kneeling c. Who hath also proved by Testimonies the practice of those of the Reformed Churches joining with us in our Publick Worship by the advice of their Pastors either when they come over into England or in such of our Congregations as are in their Countries If it happens that any Member of the Reformed Churches speak against the Reformed Church of England he is censured for it by their Synod The Ministers of the Reformed Churches abroad blame those that refuse to Conform to the Church of England when occasion is offered and hold them for Schismatics and are scandalized at them Those few Reformed Churches which want Subordination of Ministers approve the Episcopacy of the Church of England * Certuâ— est mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglicanam item morem imponendi adolescentibus in memoriam Baptismi aâ—toritatem Episcoporum Presbyteria ex soles Pastoribus compâ—siâ—a mulâ—à que alia ejusmodi satis congruere institutis veâ—ustâ—oris Ecclesiae à quibus in Gallià Belgio recessum negare non possumus Grotius Eâ— ad Boâ—t and wish they had the same and would esteem it a singular felicity All which sheweth the amity and good correspondence and concord that is between our Church of England and other Protestant Churches and also justifies exceedingly the excellent Moderation of our Church Indeed our Church of England deserves better the name of Catholic both for her Catholic Charity and especially for that she maintains her Communion upon the Foundations and Principles of Christian Religion both with the Western and Eastern Churches whom the Church of Rome excommunicates from the society of the Mystical Body of Christ limiting the Church to Rome and such places as depend upon it As the Donatists did of old to Afric separating her self also from the Communion of the Churches of Graecia Russia Armenia and all the Protestant Churches Much greater is her Schism for refusing to be a fellow-Member with other Churches in the Vniversal Church of Christ and challenging to be the Head the Root the Fountain of all other Churches * Bishop Bramhals Works p. 990. ¶ Necessity of Reformation p. 145 Yet because they still keep to the main Fundamentals we do not exclude them from the Catholic Church tho by their hard and rigid Censures and Excommunication of us
my own part be content to meet them in the mid-way so that all Novelties might be renounced on either side Which passage I find cited by Cressie's Answer to Dr. Pierce adding thus See the condescence of this great King The want of such Moderation makes the Church of Rome so irreconcilable as it is V. Ch. 13. § 7. § 6. It was the Speech of a wise Bishop concerning too suddain a Convert I do not well like a Man that tells me so presently he hath changed a whole Religion at once even so our Reformation was perfected by just degrees and being more moderate 't is hoped it is the more durable Dr. Hammond hath largely vindicated the honest policy of the Church of England for compliance only so far as was innocent I cannot imagine saith he but Liturgie Moderation and Charity may be able to bring in as fair a shole of Proselytes to convert as many Papists to us or at least confirm Protestants as an Ordinance for sequestration of all their Goods and Halter and Directory will be able to do I know what we justly call Moderation there are some will stile a halting between God and Baal * Altare Damas P. 558. a Laodicean luke-warmness of Reformation as hath bin they say matter of continual complaint to the Godly of this Nation * Mr. Henderson to K. Ch. I. Whereas certainly a fierceness and extremity in Reformation is as great reason of complaint for as Dr. Pierce hath it The Tepida quaedam temperatura Parker de Pol. Eccl. l. 1. c. 25. way to convince a Papist is to accuse them in measure of their Corruptions a Puritanical opposition confirms a Papist and makes him conclude he is Orthodox because he conquers Thus Bishop Sanderson ¶ V. Pref. to his Sermons observed that some promote the Interest of Rome and betray the Protestant Cause by mistaking the Question Wherefore let it be always remembred that our Church hath admirably imitated our blessed Saviour's Reformation which was a quiet and peaceable and orderly Reformation He did not pull down before he had another frame of Order instituted He did not destroy all before him as some Reformers do who love to run to the other extreme sundry Instances are often * Dr. Ham. view of the Director §. 43. given that our Lord made no more alteration than was necessary neither was his Reformation wrought by force of Arms with great noise and violence but it was gentle and according to great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as became the Prince of Peace and the great Law-giver of his Church Somewhat the like Apology was made at the beginning of the Reformation It was said that as our Saviour did not reveal all things to his Disciples till they were able to bear them and as the Apostles did not of a suddain abolish all the Rites of Judaism but for some time to gain the Jews complyed with them and went to the Temple and offered Sacrifices So the People were not to be driven in this change The Clergie must be brought out of their Ignorance by degrees but to drive furiously and to do all at once might have spoiled the whole Design Therefore these slow steps were thought the surer and better Method * Hist of Reform l. 3. p. 219 But soon after the excellent frame of our Constitution was made more perfect considering which Doctor Cressy may be thought to owe a Penance for his Exomologesis where he saith of the English Church By the just judgment of God she had only power given her to destroy the Temple of God but not so much as to lay one stone towards the raising up another in the place of it †C. 55. §. ◠§ 7. This Moderation of our Church hath made it the great envy of the Church of Rome and the chiefest Object of its despite But of all places said a wise Writer * Europa Speculum Quarto p. 214 215. their Desires and Attempts to recover England have bin always and still are the strongest which altho in their more sober Moods sundry of them will acknowledg to have bin the only Nation that took the right way of justifiable Reformation in comparison of other who have run head-long rather to a tumultuous Innovation so they conceive it whereas that alteration which hath bin in England was brought in with peaceable and orderly proceeding by general consent of the Realm representatively assembled in Parliament a great part of their own Clergie according and conforming themselves thereunto no Luther no Calvin the square of our Faith The succession of Bishops and vocation of Ministers continued the Dignity and State of the Clergie preserved the more ancient usages of the Church not cancelled In sum no humour of affecting Contrariety but a charitable endeavour rather of Conformity with the Church of Rome in whatsoever they might not gain-saying to the express Law of God which is the only way of meet Reformations thereby the fitter to be an Vmpire to the rest Of all places in the World they desire most to recover this making full account that the rest would soon follow But to as high a Tide as they are risen in their desires thereof to as low an Ebb are they fallen in their Hopes being less now I perceive than ever having seen her Majesty so often and miraculously preserved their Treasons discovered their Excommunications vanished their Armies defeated their Books answered their chief Champions discouraged And we hope this Moderation of our Church may still with God's wonderful Providence preserve her * Vis consilii expers mole ruit suâ Vim temperatam Dii provehunt in majus and it hath not bin thought improbable that their immoderate asserting of the Authority of the Pope and their Severities to such as differ from them will some time or other awaken if not themselves yet such an understanding in others as may prove a truer Mother of Devotion than the Ignorance they cherish Bishop Bramhall therefore had good reason to say of the Romanists They fear our Moderation more than the violent opposition of others ¶ Fol. p. 957. § 8. This Moderation being the great praise of our Reformation I cannot but compare the effects of this Moderation in our Reformation by some of the Rules and Measures of Justice which a right Moderation always supposeth Which Justice also is considered as due to God and his Truth and hath appeared in the sincere endeavours of our Church for the advancing the true honour of Almighty God the suppression of Superstition * Pref. to Injunctions yet procuring of Reverence to God's Holy Mysteries and Sacraments †Pref. to the Liturgy Avoiding diversities of Opinions and establishing consent about true Religion ¶ Title of the Articles Preventing Factions and Schisms a Act for Uniform Preface How much Primitive simplicity and most discernable intent at the Glory of God and Edification of Men
and establishing Truth and Peace with all freedom from prejudice and passion hath appeared throughout the whole frame of our Liturgy Articles and Homilies and Constitutions and Versions we have of Holy Scripture any who are sincere themselves may easily acknowledg if they will truly consider the same For as our Homily of Holy Scripture saith Without a single Eye pure Intent and good Mind nothing is allowed before God And in the Homily of Prayer earnest complaint is made of such as would deface the plain and simple Religion of Christ In pursuance of these sincere designs of Piety Truth Peace and Order the Moderation of our Church in her Reformation will the more certainly appear founded in Justice If we consider 1. Our Church hath not made Truth to submit to her Authority but hath chearfully and sincerely submitted her self to Truth She hath not had a weight and a weight to buy the Truth by one and to sell it by another but hath judged of all Truth and the degrees of its necessity by the Standard which God hath given his Church namely the Holy Scriptures the only Rule of her Faith So in rejection of Error our Church hath bin impartial to either extreme 2. Our Church holds no such Doctrines as necessarily or by consequence overthrow a good Life and the practice of Devotion For this we must say for the Constitution of our Church The Vices among us are in no wise the Consequences of our Doctrines Neither have we any such Moderation among us to reconcile the pleasures and profits of Sin with the hope of happiness hereafter subjecting the most divine things to most vile purposes which tends to make the World believe that Christian Religion is a cheat and its Priests the most vile Imposters of any Whatever the scandalous opinions and practices of the Adversaries of our Church have done to the great hindrance of the conversion of many and the injury of Christianity Our Church of England gives no offence to Jew or Greek Mahumetan or Heathen 3. Our Church hath not squared the frame of its Ecclesiastical Policy by the ends of Secular Grandure or external Pomp as if she could put off Christianity to put on worldly Glory and as if we believed in such a Messias as the Jews expected rather than in the crucified Jesus whose Kingdom is not of this World And here rather than stay the Reader too long I commit to his reflection how the peculiar Doctrines of the Roman Church tend to the encrease of their Power or their Patrimony * Non est amplius Ecclesia sed Respublica quaedam humana sub Papa Monarchiâ temporali Spalatensis in profect Consil rather than that Interest of the Christian Religion which the whole constitution of our Church is framed first to regard Here might properly be considered the intolerable Charge which the Moderation of our Church justly saves us in that expence which unjustly follows Popery The one Doctrine of Purgatory will cost any one very dear upon the belief of it How many Indulgences Masses Jubilees c. must be paid for ¶ V. Fullers Eccl. hist ad an H. 8. 27. V. Romish Horse-leach V. Brutum fulmen Tanti videlicet nobis constitit âmicitia urbis Romae Apol. Eccl. Angl. § 160. 4. Our Church by its Moderation hath been far from driving on any corrupt designs Whereas the Moderation of the Romish Church hath been always noted very artificial Whence they have moderate explications for the doubtful Indulgences for the soft Austerities for the soure Legends for the credulous Visions for the Enthusiast fair interpretations for what may seem harsh a mild sence for their turn and a strict sense also to keep up the Authority of their Church fair and goodly Baits to entangle Proselytes but when they are engaged they may find themselves caught with a bearded Hook Even such sometime is the seeming Moderation and Self-denial which is cherished in our Sectaries by those who actuate them that so they may more effectually divide and propagate such Division Whereas those who are truly principled according to the Moderation of our Church are made to be more constant and consistent to themselves and to Truth not to turn to one hand of Popery nor to the other hand of Enthusiasm in any sinful compliance which rather than admit if the case requires they can suffer Martyrdom as did sundry of the first Compilers of our Common-prayer-book and many since even in the late times and all kinds of Sufferings beside 5. The Moderation also of our Church in its Reformation thus founded in Justice hath caused her to avoid such Corruptions as render the Sincerity of others very doubtful We have not by Arts and devised Subtilties gone about to palliate nor by Power and Authority to uphold any Errors whatsoever nor promoted Ecclesiastical Policy by gratifying the corrupt inclinations of Men Neither the Doctrines nor Policy of our Church are kept up by pious or impious Frauds equivocations of Oaths false Miracles pretended Revelations counterfeit Reliques Forgeries and Expurgation of Books devotional Ignorance exquisite Arts of defaming our Adversaries and sometime extream Cruelty This Justice in which the Moderation of our Church is founded makes those of our Church careful to take and heedful to keep our Oaths and Vows whereas among the Romanists easy dispensations dissolve those sacred Bands of Society What think we saith our Homily of good works ¶ â—2 Part. of those that vow Chastity and yet as is very moderately expressed how their Vows are kept it is more honest to pass over in silence They vow Poverty and yet their Possessions and Riches are equal to those of Princes under pretence of Obedience to their Fathers in Religion by their Rules and Canons they are made free from the Obedience of their natural Father and Mother According to the same principle of Justice governing our Church the forms and practices of our Church do not contradict our general Rules of Faith because we believe in the Holy Trinity therefore we do not worship Saints and Angels because we believe the Holy Catholic Church therefore we believe not in the Church of Rome 6. The same Moderation of the Church founded in Justice hath governed her Reformation in using or rejecting things indifferent which have bin abused The Wisdom and Moderation of our Church having bin far from judging that things which have been abused to ill purposes can never be lawfully or profitably used which principle might lay waste all Ecclesiastical or Civil Societies of any good Orders and Appointments for there is nothing so good but either hath bin or is capable to be abused very grosly Wherefore our Church doth well distinguish between what is abused by the fault of ill Men * Si quid vitil accessâ—t vitium tellatur râ—s verò restituatâ—r concordia â—latur Wicelii Meth. Concord c. 5. and what in the nature of the thing it self tends to promote such an abuse
as is evident from the Preface to the Liturgy concerning Ceremonies Wherein our Church gives account why some Ceremonies were put away namely because so far abused by the Superstition of some and Avarice of others others were retained which our Church judged were not like in time to come to be abused as the others have bin †Preface concerning Ceremonies And as our 30 Canon hath it The abuse of a thing doth not take away the lawful use of it Wherefore the design of our Church in its excellent Reformation was sincerely to remove what did in its own nature tend to corruption and to retain what might be useful when corrected and reformed from the abuse Thus Zanchy did lay down The true way of reforming was not to root out every thing that was found in the Church of Rome but to reject what was fit to be rejected and to preserve what was fit to be preserved 7. The same Justice governing our Moderation sheweth it self to the Church of Rome also not denying what is true of Her that she professeth a true Faith in the form of Baptism and the three Creeds which she receiveth and professeth to own the Holy Scriptures and to hold to the four first general Councils and the ancient Fathers Many things in Order and Government she hath very excellent and likewise in some of their Devotions But how much she hath in her superfluous Additionals built upon good Foundations Gold Silver Hay Stubble and the like is no where better distinguished than in what our Church of England hath rejected and in what she hath retained and how far the peculiar Doctrines and Practices of the Roman Church do contradict the other part of what they retain in common with us and tend to destroy the same hath bin frequently also shewed in such Writings as are approved by our Church A signal instance of this Moderation of our Church of England is * V. Canon 30. 1603. it never denied that a true Church might be found in the Romish Communion however corrupted and unsound which Moderation the learned Mede †Mede Ep. 77. hath noted peculiar to the Church of England namely To maintain that the Roman Church much more the Greek Church erreth not in the Articles we account Fundamental because explicitely they profess them however in their Assumenta they implicitely and by consequent subvert them for which as Bishop Bramhal saith ¶ Answer to Bishop of Chalc. p. 364. our Charity frees us from Schism But a Church that holds the Foundation may grosly and dangerously erre in their Exposition which is the condition of the Church of Rome * Arch-B Laud against Fisher p. 320. Yet we do not declare that we have any new Faith or new Religion but the same only necessarily and well reformed from those superfluous Additions and Luxuriances which might have endangered our Religion if they had not bin corrected which was performed wisely in our Reformation without destroying all root and branch namely by reserving such things as are good and only lopping off such excrescencies as might and ought to be spared and in our censures of them our Church doth wisely distinguish between what was appointed of sincere intention at first and what hath bin since of manifest corruption neither are we altogether ignorant when most of those innovations and corruptions were introduced and generally by what degrees and occasions they encreased tho we may very well judg of errors and corruptions albeit we could not fix the time of their creeping into the Church which to speak more particularly of requires a very mature consideration Yet notwithstanding Casaubon had good reason to say The denying the Church of Rome Necessity of Reformation p. 145. the being of a Church which some Protestants rashly and ignorantly rigidly and uncharitably have done hath been a great hinderance of Reformation and I verily believe the opinion most Papists are kept in that the Religion of Protestants is a new Religion is not of little force to make them averse from it to this day CHAP. XVII Of the Moderation of our Church in avoiding all undue Compliances with Popery and other sorts of Phanaticism among us § 1. Notwithstanding our Reformation is the most of any opposite to Popery how it hath bin the craft of the Roman Agents to raise of it such a suspicion of Popery as hath bin artificially made a very unhappy Instrument of the Divisions which are from our Church § 2. How the great Labours of our Bishops and our Clergie 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 Masquerades § 5. Some Moderate Cautions here inserted to prevent any unkind Mistakes § 6. Some Objection 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 separate from Communion with our Church § 10. What hath bin said confirmed by other rational Proofs § 11. Some further Reasons why the Clergie 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 § 1. NOtwithstanding our Church of England hath bin by the most wise and Learned Men Foreign and Domestic acknowledged the very excellent part of the Reformation yet how often hath she bin reproached with most unjust Censures of undue compliance with Popery It being one of the known Policies of the Romish Factors to cause their Agents among our selves whom they use for the overthrow of our Church to cry out Popery at the same time they most of all serve the Papal Interest themselves Wherefore that the Romanists may use the Separatists with the more unperceivable disguise and success to undermine our Constitution these also have bin inspired to blast with the Name of Popery what is rightly established in our Church Hence is it that the Writings and private Insinuations of Dissenters are full of this Charge in a joint design to disgrace our Communion and to exasperate other Protestants against us Some of those Exceptors running to such an excess of Rigour as to count Churches Bells God-fathers Churching
of Women Burial-Service the Gloria Patri to come under the name of Popery Altho by no Instance was it ever made to appear That our Church agrees with the Romanist in any thing contrary to Scripture and the practice of the Primitive Church As she is truly also most remov'd from Fanaticism neither using nor encouraging any Enthusiastic way of Religion nor allowing any resisting of Authority under any Religious Pretences whatsoever Any one may be convinced that no formed Church in the Christian World is more truly Protestant than is the Church of England nor any which all things compared less compromiseth with Rome If they will but consider in our Articles Liturgy Canons Constitutions Practice Oaths of Supremacy c. how firmly our Church preserves and enforceth the Reformation Yea the Canons of 1640 did excellently take care for the suppressing the growth of Popery Canon 3. 6. and also of Socinianism Canon 4. Which Seeds of Socinianism have bin scattered amongst our Sectaries and have of late had great growth amongst them Yet nevertheless if such Friends as they should slip into greater Heresy so long as they are with them in the Schism there is a special respect due to them rather than to the close adherents of the Church of England who because they run not into the madness of their extremes and are not outragious too in that madness they are forward to clamour against our Church it self as Popish and turn their own silly Surmises into powerful Calumnies Neither do those who reproach our Constitution sufficiently call to mind what hath bin done all along since the Reformation by our Kings of England and the great Councils of the Kingdom and the Orders of the Church and the Industry of our Bishops for the suppression of the growth of Popery § 2. But as a sufficient Evidence that our Church according to its establishment doth in no sort favour Popery They must be very disingenuous and wanting to Truth who will not readily acknowledg that the Labours of our Bishops and our Conformable Clergy remain the most impregnable defence of the Reformation For who I pray have more strenuously and constantly opposed the Innovations and immoderate Extravagancies of the Church of Rome than our Bishops and the Learned Men in firm Communion with our Church even since Queen Mary's days when some were Martyrs and Confessors and whose Writings but theirs who have held firm Communion with our Church remain as the constant Bullwark of our Protestant Reformation Wherefore the Romanists keenest displeasure * Immortale odium nunquam sanabile vulnus Ardet adhuc Combos Tentyra Juven Sat. 15. and jealousie hath bin always against the Church of England because from Her they have always received as forcible repulses as any As nothing doth more stir up the anger of a Zealous Enemy than the equal behaviour of those they malign and a moderate carriage doth sometime provoke their sharpest hatred So certainly nothing hath more stir'd up the jealousy of the Romanists than the excellent temper which is observed in our Churche's Constitution 'T is for the sake of this poor Church alone said our most noble Lord Chancellor †that the March 6. 1678. State hath bin so much disturbed It is her Truth and Peace her Decency and Order which they labour to undermine and pursue with so restless a malice And since they do so it will be necessary for us to distinguish between Popish and other Recusants between them that would destroy the whole Flock and them that only wander from it As for those of our Separatists who have sometimes menaged Debates with the Romanists the cunning Adversary commonly lets them alone for how seldom do we see a Romanist write against or oppose a Nonconformist and be in much earnest against him Not merely because he thinks such inconsiderable but because these are doing their Work for them as fast as they can * Hoc Ithacuâ— velit Magno mercentur Atrida Whereas those Contests which have bin menaged upon the Principles of our Church's Reformation have given the Romanists greatest awe and have always exercised their utmost strength § 3. Wherefore those of the Separation who have bin concerned in these Clamours and Surmises of our Church favouring Popery have acted therein as appears first very falsly and then very imprudently in reproaching so excellent a Reformation and by joining with them in their opposing our Church they strengthen the hands of the Romanists whom they pretend to oppose to the great scandal of the Christian Religion and great mischief to the true Protestant Interest Which caused Bishop Morton in his Epistle to the Nonconformists to tell them Beside their notorious Scandals given to the Church of God it self of their breaking the Hedg of Peace and opening the Gap for the wild Bore out of the Romish Forest to enter in and root out that goodly Vine which many Pauls industrious Bishops many Apollo's faithful Martyrs have planted and watered Even as Josephus * notes the Divisions of the Jews laid †Prol. ad bel Jud. them open to their overthrow And by their several Divisions which they help to propagate among us they join with the Romanists in endeavouring to overthrow and destroy our Constitution While they are crumbling into Factions biting and devouring one another a vigilant Adversary who is intent upon his advantage and opportunities may when he spieth his time over-master them with much more ease and less resistance †Bishop Sanderson's Preface to his Sermons Ad rerum momenta cliens seseque daturus Victori And the more unreasonable and vehement they are in their clamours the more they help the Roman Engineer to confound and overturn Therefore Arch-Bishop Whitgift ¶ Arch-Bp Whitgift Answ to the Admon p. 55. See his Letter to Q. Eliz. Fuller's Hist l. 9. now above a hundred years since said I am persuaded you and they do the Pope great good Service and he would not miss you for any thing For what is his desire but to have this Church of England which he hath cursed utterly defaced and discredited to have it by any means over-thrown if not by Foreign Enemies yet by Domestic Dissention And what apter Instruments could he have for that purpose than you who under pretended Zeal overthrow what others have built under colour of Purity seek to bring in Deformity under cloâ—e of Equality would usurp as great Tyranny and Lofty lordliness over your Parishes as ever the Pope of Rome over the whole Church Which also was the judgment of the University of Oxford 1603. Verily these Men are like Sampson 's Foxes they have their heads severed indeed the one sort looking toward the Papacy the other to the Presbytery but they are tied together by the Tails with Fire-brands between them to the injury of the Church Who would ever have thought said Bishop Bancroft 1588 in a Sermon at St. Pauls that we should ever have lived
Factions how prone are they and sequacious 13. Both the Romanists and Sectaries to serve their turn upon occasion cast off the use of Reason wherein God hath made it a Guide Therefore they both reproach our Faith as a humane probable natural fallible Faith the one because we will not receive Oral Tradition and the like Uncertainties the other because we do not think an immediate extraordinary testimony of the Spirit necessary to assure us of the certainty we have of our Faith of the Truth of Holy Scriptures to afford us also our words in Prayer and the assurance of our Salvation 14. The Superstitions of the Papists are notorious and also of our Sectaries and so many they are not here to be numbred If Superstition be going beyond all measure their humour is to keep no Measure nor order but to heap one superfluous thing upon another and then they think God is pleased because they are Many of them account it a sign of Grace and the favour of God and matter of greatest Conscience not to hear or use Common Prayers nor any decent Rite or Practice required by the Church The Romanists invoke Saints of uncertain Sanctity Many of the Separatists call those of their own Party the only Saints and judg them to have the right to judg the World and in the mean time to rule it if they cannot do that they must censure what is done by others 15. The Romanists and our Enthusiasts are very much the same in their Pharisaical Humour described at large and reprehended by our Saviour Mat. 23. 4. To name only Their binding heavy Burdens and grievous to be born and laying them on Mens shoulders As the Romanists add twelve Articles to their Creed a wondrous number of Ceremonies to their seven Sacraments Not to mention more of their loads of Injunctions their Festivals their Auricular Confession their Vows their Scourgings and Fastings and Penances which they lay upon the Poor when the Imposers do not touch them with one of their fingers or with wetting the least of them they can get themselves an easy Dispensation Doth not the same Pharisaical Spirit possess many who make the Peace of the World and the Church depend upon their peculiar Doctrines Who make all they can think it a sin to come to Common-Prayer to kneel at the Sacrament to be Baptized according to Order of the Church to pray in a Form to wear a Surplice Instead of making broad their Philacteries and enlarging the Fringes of their Garments they have had another sort of Superstition in wearing their Hair in a precise cut somewhat like the tonsures of the Romanists some will not wear a Riband Others not Starch in their Bands nor pull off their Hat 16. The Council of Trent makes the Intention of the Priest necessary to the Sacraments Many of the Separation make the Spiritual Grace of the Minister absolutely necessary for the Peoples receiving benefit from the same 17. Both the Romanists and the Separatists use much the same kind of Arts to blast their Adversaries The Romanists have their Legends and Fables just so our Separatists love to pick up Stories of Bishops and the Clergy and to patch them together in enmity to our Church with these they keep up the humour of the People who entertain them with good things I wish such would remember what in Levit. 19. 16. the command is Thou shalt not go up and down a Tale-bearer among thy People which the Ghaldee Paraphrase interprets Non comedes Placentas in Populo tuo Thou shalt not go up and down among the People pacifying thy Appetite eating of their Delicates and to please them again tell tales of Governors * Apud Anglos est simile genus Hominum quoscirculatores Itali vocant qui irrumpunt in Convivia c. Erasm Eccles l. 3. 18. Most of our * Ineptè nobis tribuis Catharorum nomen cùm Cathari suos habuerint Episcopos quos nos omnes sublatos ex omnibus Ecclesiis optamus Altar Damasc p. 367. Separatists are highly against the Government in the Church by Bishops and in the Covenant the same is ranked with Superstition Heresy and Schism Even so the Jesuits who are the great Exalters of the Pope's Supremacy declare commonly against Bishops as if the source of all Disorders came from Bishops contending for their Jurisdiction which say they makes so many small Popes thus the Jesuits argue †V. C. Palavicini Hist Conc. Trid. l. 1. c. 25. Then it will follow that the Pope cannot dispose of things belonging to their Jurisdictions and then the Pope may be opposed by these Bishops which may be a ready way to overthrow the Papacy So that the Controversy who hath the Jurisdiction which belongs to Bishops in common nay who have such Jurisdiction by Divine Right is driven between the Court of Rome who challeng it to the Pope and other Consistories among us in Division from our Church Wherefore in opposition to Bishops the highest Papalins talk most of the Sovereign Power of the People because they hold the Interest of the Pope to be upheld by their veneration And by the Interest of the Jesuits for many years of late the Popish Faction in England have bin with-held from having any Titular Bishops And most of our Separatists would be glad there were no other thus in their opposition to Bishops they agree 19. Both the Romanists and Separatists extreamly agree in their Principles against the Civil Magistrate According to that of Bishop Lany * Serm. on 1 Thess 4. 11. The Papists and Presbyterians hunt in couples against the King's Power and Supremacy 'T is admirable to see how the Common-Wealths Men in the times of the late Rebellion received their Principles from the Ancient and Modern Writers of the Jesuits and other Papists and still agree with them in most of the Republican Doctrines and Tendencies of them to the like Practices Both the Papists and the others infringe the Authority of the King in Ecclesiastical Matters within his own Dominions Both deny the Right of Kings to call Synods and Ecclesiastical Convocations Both hold that Kings may be put out of all Ecclesiastical Communion Both deny the Supremacy of the King one attributes it to the Pope originally the other to the People And the same Arguments which the Pope useth for his Supremacy over Kings the Disciplinarians use for establishing their Soveraignty the one exempts all the Clergy from the Jurisdiction of the Supreme Magistrate and the other Disciplinarians in Scotland have now a long time endeavoured to have their Ministers exempted from the Punishments of the Civil Governour The pretence of the King's Authority against his Person was hatched under the Roman Territories and was made use of in the Holy League of France * Chr. Loyalty l. 2. c. 1. V. Fowlis of Pop. Treason◠c. The Rules for making a King become a Tyrant and then ceasing to be a King that it may
be lawful to attempt any thing against his Person and Life are so much the same that they cannot be more if we compare Lessius Suarez Bellarmine and many other Jesuits and Mr. White of Obedience and Government with Knox and Buchanan and many other Republicans since wherein both sorts as Rivals seem to deal with the People as some Gallants do by foolish Women flatter them so long into a pride and conceit of themselves so great that at length they become intolerable and ungovernable Of this sort were the Discourses in the Council of Basil related by Aeneas Sylvius afterward Pope who could not contain from highly commending * Quem Sermonem sic doctè sie verificè sic suaviter disputarit Commentar de gestis Concil Bas in Fascic rer expe◠fol 4. the Bishop of Burgen for his admirably vilifying the Power of Kings Thus the worst of our Enthusiasts and of the Romanists agree in that Character of the Pharisees They mightily employed their Powers to oppose Kings †Jos Antiq l 17. c. 3. So true is the observation of King Charles the First ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 15. of some Protestants They seem to have learned and to practise the worst Principles of the Papists And of both the Lord Bishop of Salisbury The Bigot and Jesuited Romanist the frighted and transported Reformist have bin Authors of the most horrible Treasons and Rebellions 20. I need not here particularly relate how many Doctrines of the Romanists tend to dissolve the very Bonds of Relative Duty one toward another as in their Monastical Vows absolving People from their Oaths and Allegiance and Faith with Hereticks c. How do many Principles of our Enthusiasts and Separatists tend to destroy the Relation of King and Subject Bishop and People Their very Divisions how do they alienate the minds of Christians one from another Tho they ought to belong to the same moderate Church are Subjects of the same most Gracious King are of the same Protestant and Reformed Interest beside the danger they bring to themselves and their Families by their pernicious and destructive Separation so many and more might be the Instances of their loosing the Bonds of Relative Duty § 8. Among other Sects it would grieve any one to behold so many seduced into the silly Herd of Quakers a Sect into which the very dregs of Heresy and Schism seem to have bin drein'd as it were into one Common Shore In the inventing and propagating which even Satan and the Jesuit seem to have club'd their utmost Art possessing them with an evil Spirit of Delusion which they call the Light within them according to which what is most contrary to Holy Scriptures and Right Reason and the testimony and judgment of the whole Church and the prudent command of Governors and the sence and custom of wise and pious Men must pass for an extraordinary illumination from God merely on the credit of their own saying so This one Enthusiastical Conceit of the Light within and Opinion of such Revelation from God is the most unhappy contrivance and suggestion that can be to lift up silly People above a possibility of being contradicted by any sober Principles of Scripture or Reason or regular Authority fitted to possess such with a lusty pride and bewitched conceit of themselves an incorrigible moroseness and obstinacy an intolerable censoriousness a sordid scorn of whatever is in just place above them and wonderfully disposeth such for Popery for when once they are sufficiently divided from our Church the Work is sufficiently done Then if any arch-Emissary from Rome will come with Visions and Revelations and a shew of extreme Authority and humor this People still in their outragious clamours against our Church especially if they will fall a quaking and groaning intolerably and appear in the Streets as some have done soundly be-dunged with Calumny and Filth such may make some People believe any Romish Tenets as Revelations from God That they have bin wrought and acted unto this by the common Authors of our Divisions is such plain attested matter of Fact that I suppose few considering Persons question it Some long since took notice that in the Northern Parts where there abounded most Popish Priests and Recusants there this upstart Sect of Quakers first sprung up sending thence their Emissaries two by two into other quarters of the Kingdom as the unclean Beasts entred the Ark by Couples beside which many Reasons confirm the same 1. The effect in that Spirit of Division and Delusion which so succesfully obtains among them to break in pieces the Peace and Order of the Church unto which of all Sects these are the most Antipodes to 2. There are none whose Tenets more tend to destroy the Holy Scripture as a perfect Rule of Faith and Manners instead of which and in opposition to the same they set up the Suggestions of their Light within them which they call the Word the only Guide unto Perfection * Perfectos se appellantes semina electionis De Valentinianis Iren. l. 1. which they and the Romanists pretend the one even unto supererogation of Merits the other to be above all need of confession of sin 3. None come so near the Papists in the matter of an infallible Judg of Doctrines 4. The Light within them is very much like the Enthusiasms of the Romanists as Dean Stillingfleet hath set them forth in the Fanaticism of the Church of Rome 5. They join with the severest Romanists in their reproaching the Offices and Orders of our Church and especially villfying her Clergy whom they would have by all means to vow wilful Poverty 6. By refusing all Oaths their Allegiance is left uncertain to the King which is the main thing such Papists would have 7. The King's Supremacy is left unacknowledged which is another principal preparation for the owning of the Pope's Supremacy 8. In that they refuse to assist their Prince in his Wars and pretend they hold it unlawful for any to fight By that Principle they not only take away the Power and Sword of the Magistrate and leave the King and Country undefended that none can live in peace and safety and consequently that Opinion leads to overthrow the very being of the whole Kingdom But the Pope also serves his Design by them being sure that so many as there are of that Sect so many will never oppose him by Arms Whereas they who bind can also loose and the same Agent can be able to stir up their Spirit of Zeal also which the longer it hath bin contained will be the more furious a Specimen and taste of which fury we experience in the keen violence of their Tongues which are as a very sharp Sword upon sundry slight occasions And when once they shall be assured that the Lord hath delivered a People to slaughter then Down Dagon then they will pretend they must be the Sampsons and like Pope Pius 5. in his
As to those among us who are most moderate it may be wisht they will afford their own Example in what they allow in Discourse and that they would labour as effectually to prevail on those who depend on their Judgments and Example § 3. Whereas many of our Dissenting Brethren profess they desire the Interest of Jesus Christ may be promoted and that sanctity of Life and the pure Worship of God and the Communion of Saints and the Edification of the Church and the Reformed Protestant Religion may be maintained and encreased and in all Debates they appeal to the Holy Scriptures and many of them say they are desirous to rectify Mistakes and to lay aside all prejudice and passion and partiality and profess they desire their Judgments and Practices may be guided in the ways of Truth and Peace Supposing all this if we meet with such as will admit what follows into fair consideration I should think it the most proper means by some such degrees as follow to bring them if it be possible to understand the good Constitution of things among us 1. By letting such by clear Instances see how unmoveably we hold the Faith and Doctrine of Christ delivered in Holy Scripture which together with the whole Church of God the Church of England doth keep inviolably witness unto them faithfully and so constantly appeal to as the only perfect Rule of Faith and Manners V. Ch. 4. 2. Since the best and most useful sort of Moderation is that which governs us as we ought in the real Practice of Vertue and Goodness whereunto tend all the Moderation of the Laws and the Doctrine and Discipline of God's Church yet which is a lamentable thing to consider this is most silently past over and scarce known by the Name at that same time that a huge clamour is rais'd among us for Moderation in Religion in which all that are concerned may know and understand that the great Design and Desire of our Church is to promote holiness of Life Among us all may not only be as holy as they will but that they may be so they are assisted and encouraged most earnestly by the Laws and Constitutions and Offices and Councils of our Church which if they were rightly understood would be known uniformly to tend to no less 3. Such may consider that all the appointed means of Grace and Salvation are by our Church publicly and amply taken care of as duly and effectually as may be 4. In a Church where substantial Piety is so truly procured throughout the whole Constitution it might at least mitigate the great offence taken to consider what is more largely shewed Ch. 8. That our Church never did own her very few Ceremonies any other than accidental and mutable Circumstances for Order and Comeliness-sake but never asserted them any essential or necessary part of God's Worship Such may also consider the Rules of reasonable behaviour and submission to the Church as are moderately laid down Chap. 6. § 10. 5. Because our Dissenters by their dividing from us seem to endanger very much the Interest of the Reformed Religion which they appear so zealous to uphold Let them be pleased to consider the real danger of their being acted by Romish Agents and Incendiaries while they take the second direct course to destroy this reformed Establishment among us as is more particularly considered in Chap. 17. 6. Such may do well to consider truly those easy and proper Consequences which follow the Consideration of the Church being a Society with relation to a Christian Kingdom as ours is from whence sundry special Obligations may be inferred to bind every one who calls himself Christian to maintain the Peace and union of such a Society especially if we look on the Church as a Society formed by God himself and therefore common Christians are not to look upon themselves as Spiritual Governors as if they had any power in themselves to constitute new Bounds or new Extents to its Being or Authority but are to think they have an easier and safer task quietly to accept and obey that which is constituted by lawful Authority in all things not repugnant to the revealed Will of God And since every one's being of the Church doth suppose their duty to communicate in those Sacraments and Holy Offices which are appointed as a public Sign before God and Man that we do confess Christ Jesus and is an evidence of our holding communion with God's Church and that we are obedient to the Laws of this Society and the Government thereof in that fixed part of the Church we live in it follows that we are obliged unto the Peace of this Church by the intent of our Baptismal Vow when we were incorporated as Members of Christ's Body the Church And we are bound to maintain the same Peace of this Society of the Church as we live in a Christian Kingdom where the Religion of the Kingdom is so great a part of its Laws Upon which account Schism renders the safety of Kingdoms very hazardous beside that it looseth the Bands of all Friendship Sacred and Civil and breeds enmity among nearest Relations and Neighbours It tends exceedingly to the dishonour of the Public Laws and opens a gap to the most dissolute making void the exercise and effect of the Discipline of the Church upon the scandalous which otherwise to the prophane World would prove terrible as an Army with Banners It is the only way any can take to destroy all being of a Visible Church to corrupt her Doctrine and destroy her Power and is so great a sin as Martyrdom it self cannot expiate it Such do as much as they can make void the Design of our Blessed Saviour Who died that be might gather into one the Children of God that are scattered abroad 11 S. John 52. the night before our Lord was betrayed when he instituted the Sacrament of Unity How fervently did he pray for the Peace of the Church 17 S. John 11. Holy Father keep through thy own Name those whom thou hast given me that they may be one as I am one V. 21. That they also may be one in us that the World may believe that thou hast sent me Whereas these Schisms which we have tend to weaken or take away the greatest outward Witness we have of the truth of Holy Scriptures and of our very Christianity namely the Testimony of God's Church from the beginning and do expose our most excellent Religion to the contempt and entertainment of Atheists The sad account for which let them beware of who make it their idle business to defame the Church in her Holy Offices and alienate all whom they can from her Communion Let them pretend what they will in the mean time to intimate Communion with God they indeed take away the Unity of the Church as much as in them lies but in effect they take it away from themselves and they cut themselves off from Communion with the rest of the
last Will. Walton in his Life the Superstition which the Puritan on the other hand lay to our charge are very justly chargeable on themselves respectively It is the Church of England in its legal Constitution which I defend and not the Assertions and Practices of particular Persons Neither have I undertaken to commend the Church in all her equal Constitutions nor shewn all the Proportions and Instances of her Moderation neither have I illustrated the same from all the extremes and immoderate extravagances of other Professions in Religion which would have bin a boundless and an infinite task But if I have made out this excellent Vertue to be truly conspicuous in our Church If I have fairly wrested out of our Adversary's hands that glorious Calumny in which so many have cheared and vaunted themselves in their fond Hopes strange Demands and very dismantled Confidences That our Church is devoy'd of all true Moderation I am sure I have done reason to our most indulgent Mother to defend her from the imputation of unjust Rigour which our Church justly disdains as in her 8th Canon Whosoever shall affirm that their pretended Schismatical Church hath a long time groaned under the burden of certain Grievances imposed upon them by the Church of England let them be Excommunicate § 5. But whereas some forward to censure will be apt to judg of our justifying the Moderation of the Church as an endeavour to prevent any Reformation or Union such may consider That admit our Superiors should think fit to remit or at any time change any thing in our present Order The so doing doth not necessarily infer that our Constitution is not very moderate as it is For Concessions which are for the future ought not to be an accusation of the Church in what is past But may our sins never bring upon us such a wretched condition of the Church when every one shall judg he hath a right to think and speak in Religion what he pleaseth * In liberâ Repub. unicuique sentire quae velit quae sentiat liberè dicere Tractat. Theologo Pol. Unto this state of things or unto Popery those hasten us whether they know it or no who are in no wise satisfyed with the Moderation of our Church How far our present establishment may be any way moderated to compass a more general and lasting uniformity we hope if ever there should be occasion God will guide our Governors to determin but I am sure as the present Moderation of the Church is most justifiable so I suppose the change may more easily be allow'd when ever the generality of Dissenters shall be agreed and resolv'd of their own Reasons among themselves In the mean while if any will undertake to disprove the Proposition which this Treatise principally doth ovince Namely That the great Moderation of the Church of England doth rightly argue those who are in separation from the same to be the more unjust and guilty in their Schism * Et refellere sine pertâ—nacâ—â refelli sine iracunâ—iá paraâ—i sumus Tuscul 9. l. 2. I hope such will menage their Exceptions with respect to the Rules of Moderation especially as they have bin laid down in the second paragraph of this Chapter Neither I conceive is it enough to excuse their Schism nor to render our Church so immoderate as not to be communicated with for any to give some Instances which according to some Judgments they would have otherwise since it is most impossible to have any constitution of things free from all manner of exception and also against the most perfect things great enmities may be raised for want of equally considering the Principles Rules and Ends for which those things were established Neither is it enough to except against what is faulty in particular Persons when the same is no vice of the public Constitution Sure then it may be judged a very unreasonable manner of sundry sorts of Men answering such Discourses as pinch them namely by catching at some little scattered parts of the Skirts and Margent of the Cause Or when they cannot by unbiassed Reasons have victory in their Contest then they readily fall off to Personal Matters which in no sort tend to the Merits of any Cause and by these methods they hope to buoy up the Party which is the main thing they generally aim at § 6. Such was the Moderation of our Church when she had any hopes to reduce any of the Romish Profession unto our Communion she left out of the Public Litany that Clause From the Tyranny of the Bishop of Rome and all his detestible Enormities Good Lord deliver us Yet it may be very proper now to make the same our Petition here adjoining thereunto another seasonable Prayer of Isaac Casaubon's O Lord Jesu preserve this Church of England and give a sound mind to those Nonconformists who deride the Rites and Ceremonies of it * Faxit Deus ut ad sanâ—orem mentem redeant Amen Lud. Capellus Thes 51. Salmur de moresis in Angliâ And since I have named the Learned Casaubon 't is most suitable here also to add some of his words to King James * Exercit. in Baron Ep. Dâ—d Sir You have a Church in these Kingdoms partly so framed of old and partly by great labours of late so restored that now no Church whatsoever comes nearer than yours to the form of the Primitive flourishing Church having taken just the middle way between those that offended in excess and defect In which Moderation the Church of England hath obtein'd this first of all that those very Persons who envyed her happiness yet by comparing one with the other have bin compelled to praise Her As for any of those who think it their Interest to decry the Moderation of our Church We wish first that the Roman Church would once take advice of her own Cassander * De nimio â—â—origore aliquid remâ—â—â—ant Ecclesiae paci aliquid concedant Consult ad Artic. 7. To remit of their immoderate rigour and hearkning to the Admonitions of Pious Men would set themselves to correct manifest abuses according to the Rule of Divine Scripture and of the Primitive Church from which they have swerved And that those of the other extreme would practise the Counsel which * Vt vos ultra modum rigidos esse nolim ita rursus altos monitos esse cupio ne sibi in suâ inscitiá nimis placeant Ep. 200. Calvin gave the English Brethren at Frank fort As I would not saith he have you beyond measure rigid so again the rest I desire they will be advised not to please themselves too excessively in their own ignorance * Offâ—â—sions suae modum statuere nesciunt nam ubi Dominus clementiam exigit omissâ illâ totos se immoderatae severitati tradunt Calv. Inst l. 4. c. 1. For I suppose that according to the best Reason it may be made out very probable that as the overthrow of Popery may as probably be wrought by the growth of its own rigour and immoderate claims as any way we can imagin †Inde exitium imminere Pontificiâ— imperio A. Sall. votum prâ—pace so if any thing in the mean while endanger the Protestant Reformed Interest it will be the immoderate behaviour of those of the Separation in their Schism against our Church Between both taking auspicious hopes from the Moderation of our Church We trust its Constitution being most Primitive will be also most lasting ¶ Eâ— demùm tuta est potentia quae viribus suis modum imponâ—t Val. Max. de Animi Moder l. 4. c. 1. in the esteem of the Church Universal and in the approbation of wise and good Christians And while our Church continues thus moderate it must needs argue the Separation which is from it to be the more unequal and sinful For the same Moderation which exonerates the Church of England from the guilt of Schism with respect to the Romanists doth aggravate also the Schism of other Separatists and however some dissenting Brethren while they remain drencht in their Tinctures will not be forward to acknowledg the Moderation of our Church yet we are assured that nothing would more tend to bring People in love with happy Peace and blessed Order nothing would contribute more to the quieting Mens Minds to reconcile all Parties and to accommodate the most and greatest differences which are among us than a right and full persuasion of the excellent Temper and Constitution of our Church I cannot close a Treatise of the Moderation of the Church of England more properly than with some of the mild and pathetical Soliloquies of our late Blessed Martyr King Charles I. Most merciful God stir up all Parties pious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 19. 16. Ambitions to overcome each other with Reason Moderation and such self-denial as becomes those who consider that our mutual Divisions are our common Distractions and the Vnion of all is every Man's chiefest Interest Keep Men in a pious Moderation of their Judgments in Matters of Religion Give us wisdom to amend what is amiss within us and there will be less to mend without us Evermore defend and deliver thy Church from the Effects of blind Zeal and over-bold Devotion Glory to God in the highest on Earth Peace Good Will toward Men. FINIS
enough to the Majesty and Prerogative of any King Suitable also to the moderate Elevation of our Clime * Nulli violabilis astro Servat temperiem regio non uritur aestu Non reditura timet glaciali Sidera brumae foelicior omni Terra solo non altera credam Arva Beatorum H. Gro. ad Reg. Brit. Silv. l. 2. upon which account many have reckoned England amongst the most fortunate Islands a true Garden of delight Our lot is fallen in a fair ground yea we have a goodly heritage The Zone here for Ecclesiastical affairs being very temperate as Sir William Boswell's expression was to the Learned Mede We saith Bishop Bramhall live in the most temperate part of the temperate Zone and enjoy a Government as temperate as the Climate it self we cannot complain of too much or too little Sun where the beams of Soveraignty are neither too perpendicular to scorch us nor yet too oblique but that they may warm us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Evagrio l. 3. c. 14. de Alexandriâ The Moderation of this Church is fitted also to promote that Good nature which is noted to have such a peculiar sense in the English which other Languages do as incompletely express as many of their models do her frame And which is above all this temper is most suitable to our Christianity which is not only the best but the Dean of Canterbury Nov. 5. 78. best natured institution in the World which the Moderation of our Church doth properly cherish and appears to be a most noble effect of the mild Oeconomy of the Gospel in the quiet and peace of whose general reformation of the World Blessed be God the particular reformation of the Church among us was very much alike when a singular spirit of Moderation descended upon our Church like the gentle dew upon the Fleece of Gideon or as the bountiful gifts came down from Heaven accompanied with the sensible appearances of cloven tongues in an innocent and lambent flame on the heads of the Apostles and did them no harm with such harmless Peace and Moderation was the Reformation and Restauration of our Church brought about But alas since the very mildness and gentleness of our Lord Christ by which S. Paul so affectionately entreats the Corinthians 2 Cor. 10. 1. too ineffectually prevails on the Christian World Notwithstanding no kind of temper hath such proper charms for the very nature of mankind no wonder if that Moderation which is the proper glory of the Church of England cannot perswade either the Romanists or Enthusiasts to be sensible of that wisdom and law of kindness which attempers all the Commands and Constitutions of our Church wherefore I know no method which can more usefully and compendiously demonstrate the true merit of our Churches praise than by her Moderation in which all vertues as it were by one act of comprehension are already contained And if none hitherto have on set purpose undertaken to display the same at large the true reason might be there are so many Vertues in our Churches Constitution no wonder if none have applied their labours unto every one of them in particular It is this Moderation of our Church which renders her so like the Primitive and Apostolical pattern and makes her have so much sympathy with the true Catholick Church of Christ Unto the judgment of which Church Universal as our Church of England submits her self and would at any time as King James used to declare refer her self to a free and general Council if it could be had Which is a worthy instance of her real Moderation So and for the same reason do I here most readily and heartily submit whatsoever I have said or writ to the Judgment of the Church of England and if in the variety of matter before me any thing contrary to or diverse from the truth she asserts hath escaped me I solemnly retract the same T. P. VErùm apud Sapientes atque in famosâ nobilique Ecclesiâ cujus specialitèr filius sum Quae dixi absque praejudicio sanè dicta sunt saniùs sapientis Hujus praesertim Ecclesiae authoritari atque examini totum hoc sicut caetera quae ejusmodi sunt universa reservo Ipsius si quid alitèr sapio paratus judicio emendare S. Bernard Ep. 174. Ad Canon Lugdun Imprimatur Ex Aedib Lambeth Apr. 28. 1679. Geo. Thorp Rmo in Christo Patri D no D no Gulielmo Archiep. Cant. à Sacris Domesticis THE CONTENTS Chap. I. OF Moderation in general § 1. The loud demands of late among us for Moderation taken notice of § 2. The specious pretences of several Factions thereunto exposed § 3. The general meaning of Moderation noted § 4. The use of the Greek word for Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is borrowed from the Law explained § 5. The forensick notion of Moderation applied to Moderation in Religion § 6. What is justly expected of those who causlesly blame our Church with want of Moderation § 7. Moderation considered not only as a vertue of publick but of private persons both toward their Governours first and also toward one another § 8. Some general rules or measures according to natural Justice and Christianity whereby we may judge of the Moderation of the Church with the design of this Treatise declared p. 1 Chap. II. Of the false notions of Moderation which many have taken up § 1. How it comes to pass that the name of Moderation is so seldom apply'd to what it ought to be § 2. The sense of that Text inquired into Phil. 4. 5. Let your Moderation be known unto all § 3. Those words of the Apostle purposely are directed to the suffering sort of Christians § 4. Some false notions and evil meaning of the word Moderation briefly animadverted on and overthrown p. 22 Chap. III. Of Moderation with respect to the Church of England § 1. What is to be understood by the Church of England § 2. The Moderation of our Church frequently confessed by her Adversaries sometime truly sometime upon design but most often our Church is reproached and opposed for her Moderation by each sort of Adversaries § 3. From the joint opposition made against our Church by her Adversaries on either hand is taken the chief inartificial proof of her Moderation p. 33 Chap. IV. Of the Moderation of our Church in respect to her Rule of Faith § 1. In holding to her true and just measure as is proved from her Articles and Canons and other Monuments of the Church § 2. In her avoiding the extremes of those who take away from the due perfection of Holy Scripture and of others who seem officiously to add thereunto § 3. In her judgment of the letter and sense of Scripture and in the use of such consequences as are duly drawn from thence § 4. In reference to the Versions and Translations of Holy Scripture several instances of Moderation in our Church §
and Peace in the Church Our Church hath wisely distinguished between what is necessary absolutely and what only in some circumstances is necessary to Salvation Those things saith the Homily a 2d Part of the Homily of Scriptures that be plain to understand and necessary for Salvation every mans duty is to learn them and as for dark mysteries to be contented to be ignorant in them till such time as it shall please God to open those things unto them b Hom. 1. If it shall require to teach any truth or to do any thing requisite for our Salvation All those things saith St Chrysostom we may learn plentifully of the Scripture And in the 19. Article of the Church The Preaching of the pure word of God and the Administration of the Sacraments are made indispensable notes of the visible Church namely in all things that of necessity are requisite to the same and the 8th Article declares The three Creeds ought throughly to be believed and received for that they may be proved by most certain warrant of Holy Scripture where our Church gives the reason of her Faith and sheweth her earnestness in contending for it But the Moderation of our Church contains her self within the bounds of what is before made necessary The principal and essential points of the Doctrine of Salvation such as are fit to make up the unity of the Faith and constitute a Church are no other among us than what Christ and his Apostles at first made necessary which also the ancient Church received as necessary unto Baptism and for distinction of Heresy which fundamental Maxims of Christian Science are frequently and plainly repeated in Scripture and by our Church were first of all insisted on at the reformation of our Church as we see in the Institution of a Christian Man 1537. in the first Injunctions of our Kings and our Form of Catechism Whereas the Catechisms and Systems which have been set up in opposition to the Catechism and Articles of the Church of England have abounded with many doubtful and unnecessary definitions yet so insisted upon by some as if the Hinges of the Gate of Heaven turn'd upon those Propositions whereby many have agreed with Pope Pius the Fourth who by his Bull set out the Apostles Creed in a larger Edition of about as many more Articles without belief of which is declared no Salvation c Extra quam Nemo salvus esse potest Bulla Pii quarti super formâ Juramenti professionis fidei sub finem Concilii Trid. Unto such a strange Circumference is the body of their unnecessary belief extended whereas the Religion of our Church tends to the Center Which distinction of things necessary from what was not so King James according to the sense of our Church declares of great use to lay a foundation for the publick peace of the Church d Vt de necessariis conveniat omnis opera insumatur in non-necessariis libertati Christianae locus Rex Jacobus ad Card. Perr and of particular mens minds and the furtherance of true Faith and Piety § 2. Those Articles which are delivered by our Church for the avoiding of diversities of opinions and establishing consent touching true Religion 1. They are few especially those of positive Doctrine and the other negative positions were necessary to assert our liberty from the abuses and encroachments of the Romanists in their contrary affirmatives few if we consider either the time or the occasion of their being framed it being just about the meeting at Trent made it necessary for our Church to declare her sense of many Doctrines for the better satisfaction and directions of her Sons and to testify her equal conditions of Communion Especially also if we consider the cruel number of Articles which either the Westminster Divines or the Trent Councellors have imposed on their followers e Bishop â—ramball fol. p. 1018. Indeed the Romanists do call our Religion a negative Religion because in all the Controversies between us and them we maintain the negative that is we go as far as we dare or can with warrant from holy Scriptures and the Primitive Church and leave them in their excesses or those inventions which they themselves have added but in the mean while they forget that we maintain all those Articles and truths which are contained in any of the ancient Creeds of the Church which I hope are more than negative The Church of England saith Archbishop Laud f Archbishop Laud against Fisher 5. 14. comes far short of the Church of Romes severity whos 's Anathema's are not for 39. Articles but for very many more above one hundred in matter of Doctrine and that in many points as far remote from the foundation though to the far greater rack of Mens Consciences they must be all Fundamental if that Church have determined them Whereas the Church of England never declared that every one of her Articles are fundamentals in the Faith For it is one thing to say no one of them is superstitious or erroneous and quite another to say every one of them is fundamental Besides the Church of England prescribes only to her own Children and by those Articles provides but for her peaceable consent in those Doctrines of truth but the Church of Rome severely imposeth on all the World her Doctrine and that under pain of damnation § 3. These Articles of Religion are generally exhibited as Articles of Peace and consent not as Articles of Faith and Communion and as such they are propounded to all the Communicants in our Church g Schisin guarded p. 150. Bishop Lanies Sermons p. 48. in general For the avoiding Diversities of Opinions as the Title of the Articles is Not such a consent as Curcellaeus h Curcellaeus Religionis Christianae Institut C. 15. means where he supposeth some in the dregs of the Age of the Reformation obtrude their Confessions and Catechisms as a secondary rule if not of truth yet of consent such as ought to be urged only to an infallible truth 't is likely he might know many who did so But the consent designed to be established by our Articles is such a consent as may keep the Peace of our Church undisturbed according to the sense of the fifth Canon Where the Prohibition is directed against such as should speak against the 39. Articles as superstitious and erroneous such as may not with a good Conscience be subscribed to Whosoever shall hereafter affirm i Quicunque in posterum affirmabit c. Ecclesiae Anglic. Canon 5. not as the Council of Trent k Si quis contrà senserit Anathema sit Concil Trid. de peccato Originis directs its Anathema against those that shall so much as think diversly Wherefore our Church no where delivers our Articles as necessary to be believed neither by vertue of their own necessity or her own Command as several with Bishop Bramhall have noted For which reason subscription unto them is
not required of any Lay-person whatsoever meerly in order to his Communion with our Church Although the Church of Geneva l A quibus discedere neque Ministris nequeâ—ivibus liceret Beâ—a in vita Calvini urgeth subscription not of the Ministers only but the people m Extet forma quaedam Doctrinae ad quam omnes Episcopi Parochi jure-jurando astringantur ut nemo ad munus Ecclesiasticum admittatur nisi spondeat Calvin ad Angl. Protect There is perfectly another reason why subscription is required of all who receive the priviledge of degrees in our Universities and in Case of factious Appellants n Canon 98. who are inhibited unless they first subscribe and especially of the Ministers of the Church o Discrimen latum est inter verbi Ministros plebeios homines quos Ministri informant Testis enim est historia Ecclesiastica non per plebeios sed potiâ—s per Clericos introductas esse haereses Schismata Forbesius in Irenico l. 2. c. 12. namely because she may be as secure as she can of them to whom she commits so great a trust in the instruction of the people Wherefore of them who are entrusted with the Ministry of the Church it is required that they disavow all obligations and opinions to break the Peace of the Church and that they assent to the use of those things which are for the unity of Christians in this Kingdom among themselves which is no more than the Law of Nature hath granted every Society which the Church hath in all Ages practised and which our Adversaries themselves did use For the p Vi. Disc of Toler Sect. 13. Presbyterians required a subscription to their solemn League and the Independants had their Church Government Therefore in that our Church takes all the security she can by Sponsors at Baptism and by subscription of Ministers is a proof of her wisdom and great care of her own especially among us where the Ministers of the Church have blessed be God another Tenure than in Holland during the precarious pleasure of their Pay-Masters Beneficed men among us having a Freehold and not to be turned out but in a legal way upon great cause deserving Neither is subscription required by our Church of its Ministers unless they can do it willingly and ex animo nor unless they can with freedom of mind assent and consent to the uniform practice of the Church This if they cannot do with a quiet mind they are left free by the Church to enjoy a laical indulgence which is very large and exceeding bountiful As for dissatisfaction or weakness what said King James q Conference at Hampton Court How long will such Brethren be weak Are not 45 years sufficient r Qui decennali disciplinâ nondum usqueâ—o prosecerunt ut tam faciles in Theologiá quaestiones intelligant non possunt apti esse ad sustinendum onus pastorale in Eâ—clesiâ Dei Forbes Iren l. 2. c. 12. to grow strong in Some of them are strong enough if not Head-strong But I wonder there should be such earnest Recusants to subscription of the followers of Calvin among us whenas he to the English Protector writes thus 'T is fit to look after the desultory humour of them who would have too much lawful to themselves The door is to be shut to curious doctrines and one expedite means for that purpose is if there were a summary of doctrine received of all which all may follow in Preaching to the observing of which all Bishops and Parish Priests may be bound by an Oath that no one may be admitted to any Ecclesiastical Office unless he first engage that he will keep inviolate that consent of Doctrine And so for Catechism And as to a Form of Prayer and Ecclesiastical Rites I very much approve that there be a constant Form extant from which it may not be lawful for the Pastors in their Functions to depart in regard of the simplicity and unskillfullness of some and that the consent of the Churches among themselves may more certainly be manifest Lastly to prevent the desultory levity of those who affect Novelties And in his Epistle to Farellus Å¿ Calv. Ep. 87. Calvin writes It always prevail'd in the Church which was decreed in ancient Synods That those who would not be subject to the Laws of Common Discipline should be dismissed from their Function § 4. The very frame of the Articles shews the great Moderation and Wisdom of the Church they being propounded on purpose so as to avoid unnecessary controversy propounded not with a Laodicean indifference or lukewarmness in what we ought to contend for t Parkers Eccles Pol. l. 1. c. 25. as some charge our Church with It is not meant here or elsewhere by Moderation such a Latitude which Bishop Taylor saith u Ductor Dub. l. 3. â— 4. §. 23. hath something of craft but very little of ingenuity which can only serve the ends of peace and external Charity or a fantastick Concord but not the ends of truth and holiness and Christian simplicity It is not meant here as if our Articles were framed like the dubious Oracles of Delphos that the Subscribers might understand them which way they please like a shoe for every foot as if they were to deceive by ambiguous terms x Conference at Hamp C. p. 15. The Judicious Bishop Sanderson y Pax Ecclesiae p. 52. in his directions for the Peace of the Church lays down this as the first That particular Churches would be as tender as may be in giving their definitions and determinations especially where there may be admitted a Latitude of dissenting without prejudice done either to the substance of the Catholick Faith or to the tranquillity of the Church or to the Salvation of the dissenter In which respect the Moderation of the Church of England is much to be commended and to be preferred not only before the Roman Church which with unsufferable tyranny bindeth all her Children upon pain of Damnation to all her determinations even in those points which are no way necessary to Salvation but also before sundry other Reformed Churches who have proceeded further than this Church hath done It is a sufficient proof of the sincerity of our Church if what it hath declared and intended to declare hath a true clear and certain meaning and her Articles do surely conduce to peace if it appear all agree in the true usual literal meaning But in respect of what is not intended to be declared by them z King Charles I. Declaration 1630. published with the Articles If even in these curious points in which the present differences lye most men of all sorts take the Articles of the Church of England for them then may be infer'd what the Right Reverend Bishop of Chester hath said a No necessity of Reformation of the Doctrine of the Church of England 1660. This rather gives a Testimony of
〈◊〉 〈◊〉 But there is not one word in all the Liturgy of the choice of meats Neither is this positive Law of the Kingdom the worse but the better because it may be obey'd upon a political account and also secondly may be rendred useful to the spiritual ends of Fasting namely to bring the body under subjection to the spirit z Vt carnalis appetitus melius compesceretur c. quarè universa Ecclesia in hanc jejunii Anti-Paschalis formam citò consentit D. Beverigius de jej quadrag l. 3. c. 9. which may justly make a Fast a Religious Fast as it ought to be and thirdly Upon a natural reason also the Fast of Lent happens luckily at such a time of year namely in Spring when most Constitutions may allow a greater Moderation in diet for health's sake So we have been taught But in the morning Lectures against Popery Serm. 25. p. 119. is asserted that the Physicians have unanimously taught we ought least of all to fast in Spring but to eat more largely and that flesh and abstain from fish from whence would be infer'd that those who are for a Spring Fast are not only Anti-Christian but Anti-Physician and the note of remark there is It became the man of Perdition not only to destroy our Souls but our bodies also I leave it undecided whose skill is greatest in this matter those Physicians or this Divine St Chrysostom in his Sermon of Fasting saith If we exactly search the matter we shall find that it is the mother of health and of the good habit of the body and saith he if thou believest not my words ask the Sons of the Physicians about it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the time of the year S. Austin b In quâ enim parte anni congruentiùs observatio quadrage-simae constituatu Ad Januar. Ep. 119. asketh In what part of the year more congruously can the observation of Lent be observed And the ancient Therapeutae are memorable for their fasting in Spring not only for the health of their Souls but their Bodies The rest let the Physicians speak I only add that the practice of the Church in reference to Ember and Rogation Weeks is very pious and useful and attended with great Moderation For the putting people in mind of the stated times of Ordination that by Fasting and Prayer we may all beseech God for his Benediction on all that are to be ordained to his Ministery is without exception So the Rogation Week is not appointed to cherish any superstitious fear of Prodigies or inauspicious accidents approaching but carefully to promote the designs of Piety Justice and Charity in a way far from superstition For although some kinds of Processions were put down Yet Perambulations and Circuits of the Parish c Q. Eliz. Inj. 18 19. V. Homilies for Rogation Week are retained and at their return they are required to make their Prayers and to give God thanks for his benefits and whereas in their other Processions in time of Popery they used to sing unto many of their Saints Ora pro nobis ever since the Injunctions of 1541. d V. Collec of Records Hist of Ref. l. 3. p. 181. the suffrages which were advised were rather Spare us good Lord Good Lord deliver us Since therefore the Wise man saith There is a time to weep and a time to laugh Eccles 3. 4. Since the Festivals and Fasts in our Church are enjoin'd for such excellent ends as promoting the service of Qu. Eliz. Injunc §. 20. Can. 13. God and religious exercises and moderated also with all respect to the conditions necessities and occasions of humane nature and life with all cautions against excesses in practice or opinion it is heartily to be wished that all sober and wise Christians would be more careful of their observance that we may not lose all good order in this great corruption of the Age in which so many inconsiderate people are regardless of holy times and the Romanists frequently object that many Protestants are never satisfied till their reformations end in a quite opposite extreme It is heartily also to be wished that those who in their judgments do well allow such appointments were not so indifferent in their observance Happy is he that condemneth not himself in the thing which he alloweth Rom. 14. 22. And what God said unto Moses and Aaron ought to be imprinted on all our minds because the reason of the command abides Speak unto Aaron and his Sons that they profane not my holy Name in those things which they hallow unto me I am the Lord. But as for those who will not Fast nor Feast with us If I may use the words of our Saviour S. Luke 7. 31. Whereunto shall I liken the men of this Generation They are like unto Children sitting in the market place For as when John the Baptist according to the infinite wisdom of God so ordering it appeared in all mortification and self-denial as was most fit to prepare the way of the Lord humble in his habit and behaviour very abstemious and sparing in his diet and course of Life that he might bring off the Jews from expecting a pompous Messias which they newly opprest by the Tyranny of the Roman power were hugely inclined to promise themselves and after him our Blessed Lord came more sociable and publick in his Conversation to recommend his Doctrine and example more advantagiously unto all Yet the men of that Generation the Scribes and Pharisees on one hand and the gentile Philosophers on the other would neither conform themselves nor comply with either dispensation refusing to enter into the Temple by the gate of the Bridegroom or by the gate of the Mourners and instead of Piping or Dancing with their Fellows as each reason of the time required they rather fill'd the Market place with loud complaints or with their own disorders and instead of accepting of the greatest wisdom in accommodation to themselves they highly censured one while John the Baptist for his mortification as v. 33. another while our Blessed Lord for his Freedom v. 34. wherefore our Saviour compares them to Children peevish Children tossing to and fro and never well full nor fasting So of the same restless and unsatisfied humour are the common excepters against the appointments of our Church One while if we observe the Rules of the Church in our abstinence and retirements and imitate John Baptists severity thereby to prepare the way of the Lord At other Seasons if we imitate our Blessed Saviour in his blameless liberty albeit with such Moderation and Religion as the Church requires Yet both the Church for enjoining and her Sons for observing those Injunctions cannot escape the dint of their keenest censures But wisdom is justified of her Children CHAP. X. Of the Moderation of the Church in reference to the Holy Sacraments § 1. The Moderation of our Church raiseth no strife about words relating thereunto § 2.