Blood All the whole Earth is on Fire the Flame reaches up to Heaven let us labour to withdraw that Hellish Fewel which nourisheth this fearful Combustion Let every one pull away a Stick and not employ himself as an Incendiary As we honour the God of Peace whom we serve as we love the Prince of Peace in whom we believe as we tender the Success of the Gospel of Peace which we preach as we hope for the Comfort of the Spirit of Peace in our own Bosoms let us seek Peace where it is missing and follow it where it flies from us Thus that incomparable Prelate And here I cannot but take notice also of the Right Reverend and Moderate Archbishop Juxon whom King Charles the First selected for his Confessor at his Martyrdom when he honoured him with this Testimony and Name viz. That good Man One who writes his Life gives him this excellent Character That he was a great Benefactor to St. Paul's but greatest to the Church which his Eminence adorned and his Temper secured in those Times wherein Roughness enraged that Humour which Delay and Moderation broke In his Duty this good Man went along with Conscience in Government with Time and Law His Justice was as his Religion clear and uniform the Ornament of his Heart and the Honour of his Action neither was his Justice leavened with Rigor or Severity but sweetned with Clemency and Goodness He was never angry but for the Publick and not then so much at the Person as at the Offence So ambitious was he of that great Glory of Moderation that he kept it up in spite of the Times Malignity So that tho the most thought the worse of Dr. Juxon for the Bishop's sake yet the best thought the better of the Bishop for Dr. Juxon's sake And the pacifick Temper of Arch-Bishop Sheldon is excellently discovered in a Sermon of his preached before his Majesty 1660 and afterwards printed whose Sayings deserve to be written in Letters of Gold That 's the best and most Christian Memory saith he that as Caesar's forgets nothing but Injuries Let us all seriously and sadly look back consider and bemoan one another for what we have mutually done and suffered from each other Let us all be sorry and all mend perfectly forgiving what is past and returning to as great Kindness as ever that so by all good and mutual Offices we may make amends for our former Animosities Shall God saith this excellent Prelate so great so glorious after so high and many Provocations condescend to be at Peace with us And shall we poor Worms be at Enmity among our selves for Trifles to the hazard of the Comforts of this Life and the Hopes of a better Shall we retain the Memory of former Unkindness and make a publick Act of Oblivion which we expect a publick Lie without either Fear of God or Shame of the World Shall we change one War into another the open into a secret one Hostility into Treachery and by pretending Peace only smooth the way to Supplantation This is the most unmanly Thing in the World Bishop Roynolds of Norwich was a great Pattern of this Divine Vertue as may be seen in his incomparable Writings Not to go back so far as Archbishop Cranmer Ridley Hooper and Latimer who loved not their Lives unto Death Bp. Jewel Abbot Bilson Davenant Cooper Vsher Grindal Prideaux Downam Morton Archbishop Sands Bp. Saunderson Bp. Potter Bp. Carlton Bp. Brownrig Mr. Capel Mr. Palmer Mr. Crook Mr. Hudson Mr. Lawson Dr. Preston Mr. Fenner Mr. Bolton Mr. Wheatly Mr. Dent Mr. Dike Dr. Sibbs Mr. Stock Dr. Willet Dr. Stawghton Dr. Tho Taylor Dr. Fâ—atly Dr. Holdsworth Dr. Shute If you would see more of this moderate and true Catholick Temper read the Writings of Mr. Chillingworth Mr. Hales Mr. Jos. Mede Dr. Jer. Taylor late Bishop of Down and Conar Bishop Rust Dr. Hawton Dr. Lightfoot Dr. Worthington Dr. Glanvill the present Bishop of Hereford Bishop of Lincoln Bp of Cork Dr. Stillingfleet Dr. Tillotson Dr. Burnet Dr. Fowler the Protestant Reconciler with many more of the Clergy now living Here I might also recommend the excellent temperate Writings of some of the Laity viz. Judg Hales Esq Boyle Sir Charles Woolsly Mr. Polhill Mr. Will. Allein with the Author of the Samaritan and many others The Reverend Dr. Goodman in his excellent Epistle to his Sermon preached before the Lord-Mayor of London lately observes That our Animosities are arisen to that height that we have raked the Kennels of other Countries to find Names to stigmatize one another and tho we have many good Men amongst us yet who would be a Peace-maker when he shall be sure to be boxed on both sides like him that parts a Fray so that the common Friend shall be looked upon as a common Enemy by the angry Parties The Sum of all that has been said of a Moderate Church-man may be comprehended in the Character following Viz. He is one that loves his God and his Religion his King and his Country He shuns the dangerous Extremes and keeps the Mean of Christian Moderation neither causeth Schisms in the Church nor Factions in the State He is neither fond of needless Ritualities nor yet molested with groundless Scruples neither worships Images nor Imaginations but submits to the Customs of the Country tho not to the Iniquities of the Times By his abhorrence of all Sin he declares he thinks none venial and by the Regularity of his Conversation he shews he expects no Indulgence And as he doth not think by good Works to merit Heaven so he endeavours that he may not by bad ones deserve Hell He takes more pains to make good his Baptismal Covenant than to wrangle about the Mode of its Administration as if he were baptized with the Waters of Strife And he is more concerned to prove himself a good Christian than to prove who is Antichrist Nor doth be so contend about the Number of the Elect as to reprobate himself for want of Charity He thinks it very unseasonable to dispute about the Colour of a Garment when our Enemies are endeavouring to cloath us with the Scarlet Tincture of our own Blood He had rather use a set Form of Prayer than have the Service in an unknown Tongue and submit to the reverent Gesture of Kneeling than swallow the Doctrine of Transubstantiation Whether the chief Ecclesiastical Officer be called a Bishop or a Presbyter or the Communion-Board a Table or an Altar he is not so much concerned as to disturb the Peace of the Church about it He is a true Catholick Christian neither Papist nor Separatist and loves all good Men by what Names or Titles soever dignified or distinguished and ne're thinks the worse of an honest Man if Malice gives him an ill Name because he knows Men by their Fruits He doth not baptize his Religion with the Name of a Sect nor espouse the Quarrel of a Party Nor is he guilty of the Corinthian Vanity in crying up a Paul an Apollos or a Cephas but looks upon it as the great Design of Christianity to make Men good and knows where it hath not that effect it matters not much what Church such a Man is of because a bad Man can be saved in none He is one that is sober without Formality chearful without Levity prudent without Stratagem and religious without Affectation can be sociable without revelling angry without swearing and zealous without quarrelling One in whom Nature and Grace Piety and Prudence are so excellently poized that it may be a Question whether his Wisdom or Goodness be most evident because both are covered with a Vail of Humility He thinks he may lawfully hold Communion with any true Church of Christ where the Substance of Religion is sound maintaining neither Heresy in Doctrine nor Idolatry in Worship notwithstanding some different circumstantial Modes of Administration And he believes if Almighty God damn us all for such Things which streight-laced narrow-soul'd Christians damn one another none could be saved And therefore he had rather give an Account to a merciful God for too much Charity than for too great Censoriousness as well knowing he that is guilty of so great a Crime hath lost half the Religion of a Christian and hath exchanged one of the fairest Graces of a Saint for one of the blackest Characters of a Devil In a Word He is one that mends the Times more by his good Example than by his Clamours And when other Men by their secret Conspiracies scandalous Immoralities causless Divisions and venemous Pamphlets are plotting the Ruine of the Kingdom the Language of his Heart and Tongue is God save the King To the Reader before the Fifteen Sermons of Bishop Wilkins 1 King 12.16 Ergo. * Human Laws are general Rules for common Cases Leges ad ea quae ut plui imum accidunt applicari solent in Lege quae ratò See also Grot. de jure Belli l. 1. c. 4. §. 4. Phil. Dec. de Reg. Jur. See Mr. Bold's Plea for Moderation sadly and ingenuously speaking his own Experience p. 14. See Rubrick after the Communion * See Ridley's Injunction before qu ie Item That the Minister in the time of the Communion immediately after the Offertory to monish the Communicants Now is the time if you please to remember the poor Man's Chest.
as lawfully hold Communion with Orthodox profitable Preachers from whom he hath perhaps tasted the good Word of God and by whom his Heart hath been opened and Christians in undoubted pious Evangelical Exercises as in Trade or Civil Converse in eating and drinking Object But you say they are unlawful Meetings Then the honest moderate Christian thinks with himself 1. I never heard either Treason or Sedition as much as couched in any of their Sermons or Exercises 2. It is not sinful to hold actual Communion with sound and pious Christians antecedent to the temporal Law therefore it is not sinful in it self 3. He cannot think so hardly of his Christian Governours as that they would make a Law to forbid any pious Exercise but only such as are evil in themselves or have tendency to Destruction or harm to the Government 4. He remembers the moderate Judgment of every part of the Legislative Power concerning Dissenters for several Years last past 5. He considers the Law is a Penal Law and is ready to bear that Penalty with Peace and Quietness And if you think them unlawful Assemblies of that sort as are not safe to be tolerated then he that now frequents the publick Churches will then frequent them when those Meetings are disperst or suppressed But then what becomes of your own Doctrine of misplacing Zeal about Circumstances Rites and Appendages of Religion which a moderate Man should not do Pag. 24. If you leave the Moderation of Penalties to Governous it had been beseeming a moderate Divine preaching of Moderation to have forborn to give Magistrates to whom you preach'd Alarms to beware of Men that design against the Government commonly called Moderate Men the softer Phrase for Knaves but in proper Language Knaves and Vipers If you know any such designing Men inform against them they are Strangers to us that are moderate indeed I have staid Iong enough to view this Picture of a Lay-moderate Church-man I will walk into the next Room and view the moderate Church-Clergy Man who as he is drawn by this Hand stands out with his Legs as the more crooked Knave of the two Pag. 40 42. Upon him I observe 1. That this free and open Preacher saith He cannot accuse any Minister upon his own Knowledg so depainted and therefore this is not a Creature of his own Fancy neither but of some other Men's Fancy sure come to his Knowledg it seems by Report or Tradition But if he had not believed it why would he preach and print it To this we have two things to say 1. We deny the Accusation as it stands we disown the Picture it is not ours we know no such Church-men or to speak plainly such a pretended Conformist as is here represented 2. If there be any such it is not just to fasten that upon more than are faulty 3. Yet supposing or granting most of the things to be true and they as material as any we offer to the Judgment of our Censors some Considerations if not to vindicate the accused yet certainly to alleviate the Charge and take the Charge by parts First The Moderate Church-man is one that upon occasion will marry without a Ring We answer 1. This Ceremony doth more concern the Persons to be married than the Minister that marrieth them for the Rubrick saith Then shall they again loose their Hands and the Man shall give unto the Woman a Ring laying the same upon the Book c. And the Priest taking the Ring shall deliver it unto the Man It concerns the Man to bring and provide the Ring and the Woman to receive it because of what is conveyed to her by it 2. What Rubrick or Canon doth enjoyn the Minister to provide one Or what is his punishment if he do not marry with it We know the Wisdom of the Church looks to greater matters in Can. 62. censuring the Minister if he marry without asking Banes Certificate or Consent of Parents or out of the Canonical Hours from which no Men are more free than they who are called Moderate Church-Men 3. Is there no occasion upon which this may either be justified or excused As if 1. The Minister and the Persons be not worth a Ring 2. If the Man cannot buy and the Woman resolve if they may not be married with a Ring of her Husbund's Gift they will be married without 3. Or in case the Ring be forgotten and the place where they are to be married cannot afford one and the time be so near out that they cannot fetch one Shall an Ordinance be denied for want of a Ceremony Or what if the Man must take his Bride in the Humour Or there will be loss to both if they put it off to another day Or lastly suppose the Parties scruple the Ceremony shall we refuse to execute a Law of Nature for want of an Arbitrary Local Ceremony Secondly A moderate Church-man is one who will christen without the Cross So he will and so he may baptize all that are baptized out of the Church The Rubrick lays no Injuction upon any to bring the Child to Church it only saith It is expedient that it be brought and who in this tender Age will bring a Child to Church seeing another Rubrick saith Saving at the dipping of the Child the Child whose Baptism is doubted of must be dipt and it belongs not to him to see that the Child so baptized shall be brought to the Congregation afterwards and by what Rule do they walk that see good cause to baptize in private because of Weather and distance of Place and yet will not omit the Cross in private Now whether a Minister may not upon some occasions and for some great Reasons omit the Cross is submitted to Moderate Thoughts and to a right Judgment And 1. If the Parent who is a Man of Reading and Sense may have read some Arguments against it which neither he nor the Curat can answer Nay suppose he have but a strong Prejudice or Fear upon him what if the Curat say in good civil Language Except you bring your Child to Church or have it crost at home I will not baptize it Why then saith the Parent you shall not baptize my Child What if the child dy unbaptized You say it was the Parents fault for scrupling He saith no for it was against his Conscience and Judgment But which is rather to be omitted by the Minister Baptism which is an Ordinance of Christ or the Cross which is an Ordinance of Man Especially in a Church which as it requires the use of the sign of the Cross so it punisheth with Suspension a Minister that shall refuse to baptize Can. 68. What if a Parent shall take or demand his Child as soon as it is baptized from the Minister By what Law or Reason can he refuse to give him the Child Or if a God-Mother or Midwife be so zealous call it furious against the Cross as to take the Child out of the
magnify God and Christ and his Office and to nullify Idols and Images and Fancies no Man more steady to Things immoveable no Man sooner drawn to change mutables upon great Reasons to preserve immovables no Man more set to gain Christ to himself and Souls to Christ no Man hath less to say for little Things by way of Contention and no Man can say more for them in Reason and Argument nor more for great Things no Man easier persuaded to Peace than he no Man more persuasive to reconcile Man to God through the Reconciler Christ nor to reconcile Men to Men or Christians to Christians Had not he conformed many would not that have And if the Extremes of Conformity and Nonconformity abate and meet or endure one another in the same Nation they must come down and up to Moderation both Extremes must be bent into a Ring of Comprehension and Unity by Moderation SECT IV. And since moderate Men have conformed there is very great Reason why they should retain and exercise this Moderation towards all Men even towards them that dissent from them on every side And I will assign first general Reasons and then more particular fitted to the several Parties that are among us First the general Reasons are of these many kinds 1. Because we are Christians under a particular Obligation to this Duty Let your Moderation be known to all Men urged by a mighty Reason The Lord is at hand 2. Because we are Christians we should form our Conversation according to the Pattern of our heavenly Father and blessed Saviour who governs and keeps the World and Church together by Moderation 3. Because over and above the goodness of Nature we are obliged to put on Christ and to walk in the Spirit which is a Spirit of Grace and whose Fruits are Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance 4. Because we are under the Government of Christ our King and his holy Spirit by his holy and good Laws and therefore we ought to be the most exactly governed Persons in the World and being so we are not only to refrain from the Irregularities and Excesses of our Thoughts and Passions Words and Actions but to be and act conformable to the very Image and Example of Christ and being so governed we exercise a Temper towards all Men in all Things 5. Because we are to save and order our selves to gain others to what is good and to keep humane and Christian Society together in Love Righteousness and Peace which will fall to pieces except kept together by Temper and Moderation 6. Because the most wise and experienced the most pious and learned the best-acquainted with God his Laws his Ways the best-acquainted with the History of the Christian Church and make the best use of it with humane Nature and its Welfare and Government the most publick Spirits and best Men have been the most moderate These are some of the general Reasons the particular Reasons are many with regard to particular Persons of differing Persuasions 1. Because we are but Disciples and Learners in an imperfect Light and that Light diffused and communicated to others as well as to our selves we cannot enquire and search nor find out and retain the Truth without a Temper of Humility in our Enquiries and of Zeal and Love in our Acquisitions of the Truth and we must know that others have their share of Reason and Light as well as we 2. Because we must acknowledg any Spark of Light and Truth shining in the Arguings and Tenets of others and must be ready to close in with Truth where-ever we find it and to persuade or be persuaded that we may close or bring others to a Closure with the universal Truth which can never be without Moderation of judging of our selves and others Hence we are to shew our Moderation 1. Towards our Enemies I wish we could give them another Name of the Popish Church 1. In a modest Investigation into Matters of Difference 2. A just State of Questions 3. A rational divine Proposal of Arguments both offensive and defensive drawn from the Light of Nature and Scripture 4. That we may convince them that we are not against them out of Opposition and Faction but because we cannot part with Truth nor subscribe to nor entertain their Errors we will acknowledg any Truth that is professed among them 5. We would live in the Exercise of Holiness Love Peace and Forbearance as far as we can with safety to our Souls and the Souls of others as far as we can with safety to our Lives and just Rights 2. Towards other Dissenters we exercise Moderation 1. Because we agree not only in Fundamentals of Religion and Government but in the necessary Adjuncts of Worship and Design of advancing our Christianity in Doctrine Heart and Conversation 2. Because there are among them Men that are strong and of great Attainments and they have Reason to satisfy them as we have to satisfy us We had rather close than peremptorily insist upon opposite Reasonings as knowing it is a great Duty to communicate together to love and forbear one another 3. Because there are also such as are weak and we can never instruct convince and persuade them but by Moderation allowing them time to think of Things as well as proposing to them what is fit to be thought upon In a word the Matters in Controversy are less and fewer than the Points of Agreement we had rather close in the greater than break for the smaller which are Things in which we ought to shew our Moderation SECT V. 1. Because they are Matters of great Difficulty determinable only by exact Prudence in a due observation of a great variety of Circumstances which do much change the Countenance of Things 2. Because they are Matters of Controversy between studious wise and pious Men. 3. Because they are in themselves Matters of small moment some of them being but Hay and Stubble in comparison of the Foundation or of Gold and Silver but Mint and Annise in comparison of the weightier Matters of the Law 4. Because they are Matters of Christian Liberty 5. Because they are Matters that occasion too much Scandal they who do them offend the Weak that scruple them and they who omit or refuse them offend them that require them And suppose that some that are now weak may out-grow the weakness of Understanding and Judgment yet there is a Succession of weak Ones following one another of Babes that have need of Milk and by consequence there must be a continual Exercise of Moderation and Condescension 6. We cannot deny them the Benefit of our Moderation because there are matters of as great and greater moment to the Life and Honour of Religion passed over or not punished in some that are most averse from them as any thing which they hold and insist upon and make the reason of their dissent from us 7. If there be any Pity in us to poor
Filthiness upon the Grave of that holy Man and upon our Holy Profession If this Dirt were like to stick I would wipe it off I pass it over But what a monstrous Fancy hath the Man A Half-Conformist is described by his Inside as having two Souls so the Gnosticks held that Man had Secondly by his Eyes looking two manner of ways Thirdly by his Legs bending like the Haven of Creet to two contrary Quarters of the World This great Wit not having Comparisons at hand travels a great way to fetch one and talks like a Man of Creet who are always Liars as said their own Poet. But this is but an imperfect Piece for all his pains Let us borrow Hands and Legs from Mr. Gould and then take this Half-Conformist within and without from head to foot A Half-Conformist hath two Souls like the Gnosticks but one Body observe that Two Eyes or two Pair but how placed whether all in his Face or one in his Neck he doth not tell us Two Hands to subscribe two manner of ways Two Legs one for a Tub another for a Pulpit one to bend to the North the other to the South And if a Man would know how this Half-Conformist bends and bows it is for all the World like the Haven of Creet But if a Man may so bold as to examine the Comparison and stay at the Haven he might have left out the Comparison He quotes Scripture Acts 27.12 where we read of a Haven in Creet which lies towards the South-West and the North-West the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated in English that lieth towards or looking towards the South-West and the North-West Well but what is that to us which way the Haven bends or bows Yes it is for it shews us how we bow a Man may see it in the Haven as in an Emblem or in a Glass as it were Now who would take the Haven of Creet for the Emblem of a Grindalizer As it bows just so do we to the Church of England and to the Kirk of Scotland as Interest and Opportunity shall incline Now to speak if a Man can speak seriously we may bow as well towards Ireland if we bow to the South-West or North-West as the Haven of Creet doth as well as towards Scotland if Interest and Opportunity incline But I cannot go along but Questions interrupt well Question what have you to say why this May not a Man bow towards Scotland and be a good Church-man And doth not the Kirk come to Church and bow as formally to the South as if it were towards the rising Sun But to leave off this Bowing by the Points to which he saith we bow and because he and we do not bow one way let him divide the Points and take two to himself as he assigns two to us To us the South and North to himself the East and West The East because both to the Altar and the rising Sun with one Bow and the same Labour and Devotion and if Interest and Opportunity incline bow to St. Peter's Chair and Church in the West We thank him for observing our Inclinations to the South because the Church of England is there to the Kirk because the Protestant Religion is there And whether ever we bow to the East which was idolatrous in the Persians we will so fâ—â—bow or rather look towards the West as the Ethiopians do when in their Baptism they renounce the Devil We have staid long enough in the Haven let us now launch out into the open Sea of his Discourse and wish a safe Passage for indeed the Water is very shallow These are they saith he which down with Oaths c. No Sir not down with all Oaths Oaths to the Pope will not down nor of Canonical Obedience to Italian Bishops or any like them nor Subscriptions to the Trent-Council I hope Sir we have swallowed none yet but what you think safe and wholesom and I beseech you most candid and charitable Sir be pleased to give me leave to ask you Whether we swallow first and mince afterwards or do we mince first and swallow afterwards We swallow all whole say you in Subscriptions All what All Oaths and Subscriptions By what Hocus Pocus I pray swallow all whole in Subscriptions what our Hands Pen Ink Paper what all whole without dividing Letters Syllables Words Sentences You say we conform to all seemingly but hypocritically Now really forgetful Sir if we conform to all seemingly we conform to all visibly and apparently and if we down with all that is required and conform to all seemingly what 's the reason why you call us Half-Conformists and but half Because we conform to all seemingly but hypocritically If we do all seemingly how do you know it is hypocritically But now Mr. Acuteness if seemingly 〈◊〉 more than hypocritically why have you made an opposition between them by your But If they are opposite then seemingly is 〈◊〉 really and if I may so speak outwardly sincere and so it must be or else your But is no Adversative Seemingly is sufficiently for the cognizance of your Court We mangle the Common-Prayer c. Then first we do not mince it We mangle let all Men judg who are the greatest Manglers you or we We read all entirely except the Peoples Part you read Venite Te Deum and the Psalms by parts you take one Verse or a piece of an entire Sentence and the Clark and a few Men and Women and Children take the other and share it among themselves hindring the rest of the Congregation especially them who cannot read or go along with them from edifying by a distinct and audible reading of them This is a plain Disorder in many Congregations and therefore to be forborn We read entirely and you and perhaps a few in some great Congregations go away with a Wing or Leg of a Sentence which is likest mangling We handle the Surplice gently say you Is that a Fault How should it be handled if not gently what rudely scoursely what Carter-like like Canvass or Fustian The Surplice is a tender gentle Thing and it must be handled according to its Nature and Use. If it be clean it must be gently touched that it may not be defiled if it be foul that it may not defile Once I was forced gently to lay by a nasty mouldy Surplice which made me sickiâ—â— and ill a Surplice wash'd with Lincolnshire Soap dried at a Turâ— Fire laid up in a mouldy Chest and strewed with Mice-T instead of Lavender-Flowers very grateful to the Nose and comfortable for the Head Gently handled Is that a Fault It should be so for the signification of it which is Authority and Pleasure It is made of fine Cloth gentle Holland or Scotch-cloth and must last long to handle it gently is to handle it respectfully But pray Sir how do you handle it As some of our Brethren do who have altered the fashion of it from being whole before to
Things and to these within the Limits of our Ministerial Function only else our Obedience might extend even to wait at their Table or to the holding of their Stirrup both which and many other Things are lawful And therefore our Diocesans cannot call upon us to go beyond the Laws and by consequence that Liberty which the Law allows is our Right and Privilege We cannot see how we are tied to a more strict exact constant Conformity by this Oath than by the Laws and Rubricks of which we spake before Secondly he adds as an Enforcement of the Obligation That the Right Reverend Father the Lord Bishop of London hath laid his Commands upon us punctually to observe the Rites and Ceremonies To which I answer This Obligation lies upon none but him and others from whom that honourable Prelate hath required it What is all this to the Clergy of other Diocesses If that Right-Reverend Bishop hath exacted this other Diocesans have not required it And I could name some of great Name and Age who have expressed a greater Moderation in forbearing to require that punctual Observation of constant strict and exact Conformity as allowing some Scope in some Occurrences and Cases to Ministerial Discretion And now not finding his Inference in these three Premises let us see if we can find it in the fourth which binds all fast and sure 4 thly To make all sure c. I will saith he briefly shew that there is no Room for Equity and Moderation here in this Case And this he endeavours to prove 1. By the Notion of Moderation with respect to Laws 2. The Words of the Act of Uniformity 3. The Sence of the Law-givers that is First the Sence of his Majesty in his Declaration to stand by the Act of Uniformity Anno 1662. And 2. The Vote of the House of Commons Feb. 15. 1662. against Indulgence to Dissenters from the Act of Uniformity p. 44 45. To drive home the Nail and to make all sure that a moderate Man may not be able to stir from the Post of constant strict exact Duty He tells us There is no room for Equity or Moderation in this Case Then first did he leave his Text when he came to his Application in the Latitude of the Apostles sense which must needs be large because the Object All Men is a general Object The Text saith Let your Moderation be known to all Men. The Dissenters are a very numerous Part of the Nation some of the All Men. That which they desire is a Freedom or Abatement or Omission of some things required If we tell them with civil and respectful Language and with tenderness of Affection and Kindness you must conform to all things at all times invariably to the Law and that there is no Moderation to be exercised towards you I pray Sir 1. What kind of Law do you make this to be a Human Law forbidding a Duty to a Divine Law 2. What kind of Law-makers do you represent ours to be that made a Law forbidding the Exercise of a certain Christian Duty For now you know the Law being made it is out of the Law-givers Hand and Power till they in a legal Meeting please to anul it so that now you say as much as that there is a Law that shuts out Moderation such a Moderation as the case of Difference requires for Moderation of Affection and good Words doth not come home to the Dissenters Case which requires a Moderation in Fact and Exercise 3. What Encouragement is this for Dissenters to conform if by their Conformity they must shew no Moderation to the weak and doubting 4. Do not you furnish them with an unanswerable Argument against Conformity But Sir you produce our Subscription and Assent against us and is there no Moderation of Sence and Interpretation of it You may soon know that the Learned Mr. Chillingworth hath given a Sense of our Subscription to the Articles Preface Sect. 40. and it passed with the Approbation of the Vice-Chancellor and Professors of Divinity in Oxford The like is done by Arch-bishop Bramhall's Vindication of the Church of England p. 156. the first Edit And for the Book of Common-Prayer be pleased to cast an Eye upon the last Preface before the now enjoyned Book speaking of the former Book The Authors of it say they were fully perswaded in their Judgments that the Book doth not contain in it any thing contrary to the Word of God or sound Doctrine or which a godly Man may not with a good Conscience use and submit to or which is not fairly defensible against any that shall oppose the same if it shall be allowed such just and favourable Construction as in common Equity ought to be allowed to all human Writings especially such as are set forth by Authority and even to the best Translations of the holy Scripture it self Here is some Equity of Construction and Moderation in reference to the Book of Common-Prayer to which we assent supposing the same applicable to this which is spoken of the former which pretends to no higher Authority than that did And to use your own Words To make all sure you will see the Error of your dogmatical Assertion when you see it proved that Moderation and Equity must be allowed in this Case or else we are grosly abused by them that require Subscription to the Canon and cannot subscribe with Verity and Judgment We subscribe to the three Articles of Can. 36. In the second Article we say that the Book of Common-Prayer and of ordering and consecrating Bishops Priests and Deacons contains nothing in it contrary to the Word of God and that it may be so used and promise to use that Form and no other in publick Prayers and Administration of the Sacraments Now that Canon is old as old as 1603 and refers to the Book of Common-Prayer then in use and not to this which in several Particulars differs from it We do not now subscribe to that Book as it stood then but to a Book lately changed in which are many things which were not in that If there be no Moderation or Equity of Interpretation of that Canon and by Consequence of our Subscription how can any Man subscribe and promise to use that Form and no other whereas we do not subscribe to that Book then in use to which the Canon relates but to that which is now in use We think now there is and must needs be an Equity and Moderation of Construction in this case 2. He saith in the present Case of Conformity there is nothing but what the Law-givers did foresee and provide against To prove this he repeats some words of the Act which say Nothing conduceth more to the Peace of the Nation Honour of Religion and Propagation thereof than an universal Agreement in the publick Worship of God and to that end in the next Paragraph of the Act it is enacted That all and singular Ministers in any place of publick
not this Oratory to be taken for Evidence before a just Tribunal Neither can we see such Propensity in so many Men to fall in love with Moderation that there is some need to paint her as an odious Creature to take them off The Charge against Moderate Men consists of many Articles to all which we make a short Defence 1. We have given Legal Security to our Governours in Church and State 2. We endeavour to perform all Duties without Offence 3. Our Moderation is our Conformity to Christ and his Gospel to the Doctrine of this Church 4. As the Law is our Rule so it is our Security and we rest under it 5. When we shall stand in need of Favour we will thankfully accept it but think it our Duty so to live and carry our selves as little as may be not to need it though we know Nullum Ingenium placuit sine Veniâ 6. We are Strangers to that part of History which preserves the Memory of Mischiefs or Ruine brought either to Kingdoms or Churches by Moderation or Moderate Men We are utter Strangers to any undermining Practices and if our Words be not taken we can endure a Trial and therefore know no reason for this giving notice to the Magistrate or the World to beware of Moderate Men. We never heard that sitting even ever overthrew the Boat But on the other hand we know what Moderate Men have done to settle compose reform to preserve States and Churches 7. Our Government is justly celebrated for its admirable Temper and Moderation Certainly Moderate Men are never like to overthrow that which comes so near their own Temper and if its Peace be ever disturbed or broken it cannot be by them who are Men of Peace as all Moderate Men are The most we can desire is a prudent Accommodation of some Laws to the present Age and the Necessities thereof as our fore-Fathers did to their Times upon no better Reasons for we know no standing Rules for Perpetuity but those of our Blessed Saviour and his Apostles SECT VII If there be any Vertue if any Praise we should study think upon acquire and exercise Moderation I shall not discuss whether Moderation be a single Vertue or a Cluster of Vertues whether it be a Grace adorning the Christian Court or rather a Queen that governs and imploys other Graces in their several Services and Offices We are sure that Mankind was first spared and afterwards restored and ever since governed by Divine Moderation Man's first Constitution was tempered by Moderation There was an Union or a Combination of Heaven and Earth of Spirit and Body to make him up compleat and perfect Man An excellent happy Creature Visible between the Creator and other Creatures in a middle state of Freedom and Obedience to his Maker and of Dominion over other Creatures lower than Angels in respect of his Earthly Extraction equal to Angels in respect of Holiness above Angels because of his Dominion and Authority to stamp what Name he pleased upon the Creatures And once more see the Moderation of the disposal Adam had the Name and subordinate Power but God retained the absolute Soveraignty God had the Right to bestow them Adam had the use of them because he had the need and was to have the Comfort of them Had he kept this Middle Station he had continued happy but aspiring to an Extream of Ambition he fell to an extream Condition of Poverty and Misery In this State Goodness and Forbearance did first forbear him God stays till the Cool of the day before fearful Adam heard his Voice that he might have time to study if he could find a Remedy or find some Shift or lye down at the Feet of Mercy which was not promised to him before Infinite Mercy did interpose between Holiness and Justice and the inexcusable Offender whose Excuse made his Case the fouler What course did God take to save him He went a middle way by a Mediator God and Man Grace shall save the Sinner and Righteousness lose nothing thereby The Law broken shall be perfectly fulfilled the Curse shall be born and taken away by him that bare it Every Man that is saved and called is put into a middle State of Grace in this Life he is advanced from a Slavery to a Sonship but a Son under Age. Now are we the Sons of God it doth not yet appear what we shall be And ever since Sin made the great and lamentable Alteration in the World by bringing in Death among us God hath governed it by a glorious perfectly Divine Moderation He governs commands and judgeth by a Law that is holy just and good and so his Ways are equal They are the best and happiest Men in the World both in themselves and to others that are renewed after his Image and act according to his Laws in imitation of him and they are they who are the most moderate that govern themselves and govern others or are governed by the Rules of Moderation A Moderation of Elements and Humours makes the best Constitution of Bodies Grace and Vertue gives the best Temper of Soul which keeps the mean between the Excess and Defect and in the State of Grace the Exercise of Grace is the shewing of our Moderation Christ to whom all things are committed of the Father rules his Church by it and all the Members of it are to shew it to all Men to them that are without and to them that are within This is like the Stifness and Flexibleness of the Nerves and Arteries the soft and smooth Ends of the Parts and Members of the Body where they joyn and meet In a word Moderation is the Ballance of the Ship and the Cement of the Building the just Proportion of the Mystical Body If the whole Body were an Eye where were the Hearing If the whole were Hearing where the Smelling c. But God hath so tempered the Body together that there should be no Schism in the Body 1 Cor. 12.17 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vno quodam temperamento inter se conjunxit adeoque conglutinavit Dr. Slater in loc All Christians are joyned together by one Temperament that there might be no Schism that 's God's design to prevent Division and casting out or cutting off of Members or any Carriage of Men of higher Gifts to offend and neglect the inferiour and weak And the words of the grave and excellent Musculus in 1 ad Corrinth c. 12. v. 25. are worthy a recital Significat ipsissimum esse Schisma Ecclesiae quandi membrae illius ab hac sum mutuâ solicitudine aliena quiquid tandem Verbis ac Ritibus profâ—tiantur For the Unity and Integrity of the Church saith that excellent Man doth not only consist in an outward Conformity of Religion and Ceremonies but also yea and more in the Consent Concord and Unity of the Mind of Spirit Detur autem è tot millibus Ecclesia una in quâ mutua ista Membrorum cura
us as a temperate contented patient Man 3 dly and lastly He is the best Man lives the best Life and leads the best Conversation The Inside being made clean the Outside will not be endured to be unseemly the Tree being made good the Fruit is good Here I need not speak 1. Of his conversing with God which is 1. Dependent upon meer Mercy the Mediation of Christ and the Assistance of the Spirit 2. Reverent as becomes Dust and Ashes 3. Fervent as a needy Creature in solliciting his Happiness and Salvation Nor 2. With himself which is intimate impartial frequent as having Work enough But 3. With others And in his Conversation with others in what Place Rank or Calling soever he is placed he labours to govern himself according to the Rule of his Calling in general as a Christian according to the Gospel and of his particular Calling whatsoever that is And he is a Man that minds his own Business and is no Busy-Body in other Mens Matters and acts from a threefold Principle 1. Of Self-denial 2. Of Charity 3. Of Righteousness 1. He leads his Life according to the Principle of Self-denial If Self be in the Scale the Hand of Moderation can never hold the Ballance even but when Self is denied He desires only so much of the World as may help him in his Duty and Way towards Heaven neither Poverty nor Riches but Food convenient He stands in no Man's way that climbs for Preferment envies no Man in it justles no Man out of it He modestly refuseth what others ambitiously seek and soberly useth what others abuse Ambition makes him neither Head of a Faction nor Emulation to follow a Party He serves no Interest in the World but God's He knows he should have the same Mind which Christ also had that he should not preach himself but Christ nor do as they who seek their own Things but like Timothy seek the Things of Jesus Christ. 2. He walks charitably If he hath Faith in doubtful Things or Things indifferent he hath it to himself but he hath Charity to others His Charity extends to Enemies to pray for them to relieve them to forgive them He is charitable even to hope all Things that are hopeful to believe all Things that are credible he is charitable in Constructions of Things doubtful and in his Censures of Men and Actions He is a Man of so much Love that he is a Man of Peace 3. He walks equitably He is ready to receive according to the same Measure he distributes Whatsoever ye would that Men should do to you do ye even the same to them And this hath respect to all sorts of Men. He gives to all their due to Superiors Honour Tribute and Obedience The Moderate Man is not turbulent to the Government but to his power supports it and doth not shake it If Controversies arise about his Civil Rights 1. If the Things be sufferable he suffers Wrong if not 2. He seeks then by just Practices to attain Righteousness 3. He dares not revenge for that is to be unjust to God who saith Vengeance is mine If in Religious Matters If about the Foundations and Vitals he is tenacious of an Iota zealous and resolved but useth soft Words and hard Arguments as holy Mr. Dod said aiming to recover Truth and not to revile Persons If about Things meerly Accidental and Ceremonial 1. He thinks as our Reformers thought that Christ's Gospel is not a Ceremonial Law but it is a Religion to serve God not in the Bondage of the Figure or Shadow but in the Freedom of the Spirit Of Ceremonies why some be abolished c. 2. That Decency and Order is necessary to the solemn Worship of God and only such Things as are reducible to those two Heads 3. Edification is one End and Fruit of Ordinances and Duties and not of Ceremonies 1 Cor. 14.26 Our glorified Saviour gave Gifts to Men when he ascended and gave Apostles Prophets Evangelists for the edifying of the Body of Christ upon the same Reason to the same End from the same Goodness he would have given Ceremonies also for the Edification of the Body if they had been necessary 4. He rarely and unwillingly engages in the Disputes about Rites and Ceremonies having Reason for his Practice he would have his Practice pass for a Reason These Disputes often run upon great Mistakes in the state of the Questions mis-applied Scriptures Prejudices pass for Arguments and they blow up Heats waste Time enfeele Men in the performance of great Duties and do more frequently end in Divisions and Separation of Minds than Satisfaction 5. He hath a respect to the Customs of Churches which commonly are sitted to the Genius of their Countries while they retain their Innocency He can use Ceremonies well washed from Superstition in his own Mind and Practice by sound Doctrine He is not ceremonious in the Use of Ceremonies as religious divine Things commending him to God and yet there is no Man more ceremonious than he for he useth them but as Ceremonies with respect to Men as human Things ordained by Man's Authority Artic. of the Church 34. 6. He doth not wonder that some Men are zealous for them when he considers their Reasons nor why others are against them when he considers theirs If he can give himself a Reason for their Use he may use them upon his own Reason tho not upon other Men's But he cannot see a Reason why they who cannot bring their Reasons to them should be compelled to use them should be buried alive or excommunicated for their Non-observance of them A Diversity of Ceremonies makes not a Diversity of Religions they that think so are tainted with Superstition 7. He cannot see how our blessed Reformers could well do otherwise than they did considering they were but few not enabled with the Gift of Miracles the gracious King young the Nobility factious the Priests and Popish Bishops numerous the People superstitious and the Government had enough to do to preserve it self a moderate Course was necessary to be taken which is highly applauded by the Learned Mr. Hales in his Sermon of Dealing with erring Christians with respect to the Papists And now if he may be so bold as to speak his Opinion it is Moderation and it is but Moderation that respect should be had to the present Times and the Dispersion of Protestants dissatisfied all over the Land These are not the Things that will ever bring in Papists for they have more of them than we have and if they came over to us for the sake of these Things it would be so much the worse for us to bring in Papists except they leave all that was meant by the old Word Papistry behind them 8. He takes the whole Text together All Things are lawful for me i.e. all Things indifferent neither good nor evil in their own Nature But all Things are not expedient All Things are lawful for me but I will not be