for reading the holy Scripture is made agreeable to the mind and purpose of the old Fathers and a great deal more profitable and commodious It is more profitable because there are left out many things whereof some are untrue some uncertain some vain and superstitious and nothing is ordained to be read but the very pure word of God the holy Scriptures or that which is agreeable to the same and that in such a language and order as is most easy and plain for the understanding both of the Readers and the hearers It is also more commodious both for the shortness thereof and for the plainness of the order and that the rules be few and easy Since the Reformation those who love not to be contain'd in any good bounds when they read the Bible chuse to do it out of all Canonical Order or generally snap upon the Chapters fortuitously or affect for their most common reading the most difficult Books and Chapters The wisdom of our Church hath provided that the Old Testament may be read out every Year once f Tale aliquid audio esse nunc in Ecclesiâ Anglicanâ in quâ Psalterium singulis mensibus al solvitur totum utrumque Testamentum unico anno continuatâ lectione percurritur Vtinam reliquae Ecclesiae reformatae c. Spalaâ—ensis l. 7. c. 12. All the Psalms once every Month and the New Testament thrice every Year g V. The Order how the Holy Scripture is appointed to be read Yet with this Moderation some difficult and very mysterious places are excepted Yet so that the Church declares Though the rehearsal of the Genealogies and Pedigrees of the Fathers be not so much to the edification of the plain ignorant people Yet there is nothing so impertinently uttered in all the whole Book of the Bible but may serve to spiritual purpose in some respect to all such as will bestow their labours to search out the meaning h Homily of certain places of Scripture 2d Part. Thus manifest is it that our Church doth really intend edification in her Institutions and can the wit of man i B. Jer. Taylor Pref. to his Collection of Offices conceive a better temper and expedient than this of the Church of England that such Scriptures only and principally should be laid before them in daily Offices which contain in them all the mysteries of our Redemption and all the Rules of good Life That the people of the Church may not complain that the Fountains of our Salvation are stopt from them nor the Rulers of the Church that the mysteriousness of Scripture is abused And further to prevent the inconvenience of the vulgars use of Scripture there was a wholsome Injunction of Queen Elizabeth k 1559 §. 37. fit here to be mentioned That no man should talk or reason of Holy Scripture rashly or contentiously nor maintain any false doctrine or errour but shall commune on the same when occasion is given reverently humbly and in the fear of God for his comfort and better understanding For as it is in the Homily against contention Too many there be which upon Ale-benches and other places delight to set forth certain Questions not so much pertaining to edification as to Vain-glory whence they fall to chiding and contention With reference to which Injunction it was that some Bishops in their Articles of enquiry had this for a Question Whether any were known in their Diocese who profaned the Holy Scripture in Table-talk which was captiously misunderstood by many in their intemperate heats against the Bishops as if they thereby did forbid all sober Conference on any places of Holy Scripture whereas the Injunction of the Queen which ought still to have effect should reasonably interpret their enquiry which certainly was the ground thereof Besides many of those Bishops themselves when Masters of Colledges in the Universities observed and caused to be observed those Statutes which in most Colledges require reading of Scripture at Meals Ordering that Communication which is thereon to be such as in the Queens Injunction was before-mentioned § 7. Our Church according to great wisdom hath received such Books as Canonical of whose authority there was never any doubt in the Church l 39. Article 6. Scio tamen Vualdensem tenere quod declarandi approbandi Libros sacros sit in serie Patrum omnium fidelium ab Apostolis succedentium Fr. S. Clara. ad Artic. Confess Angl. 6. rejecting what truly are not of the Canon which the Church of Rome thrusts in of its own head and doth not leave out any which are as many have done in other times and places In relation to those Books whose Title is the Apocrypha the Moderation of our Church expresseth an excellent temper 1. In that in their Title as of uncertain Writings they are distinguisht from Canonical 2. All the Apocryphal Books are not recommended to be read in the Church 3. Nor on all days particularly not on the Lords Day as such 4. Those our Church doth use together with other Canonical Scripture as it plainly and publickly declares in her sixth Article of Religion and as St Hierom saith m S. Hier. Pres ad â—ild V. Eâ—â—phan c. 〈◊〉 for example of life and instruction of manners as Clemens Romanus to the Corinthians and other such Writings were read in the ancient Church n Sunt alii libri qui leguntur quidem sed nonscribuntur in Canone H. de S. Vic. Cap. 6. de scripturis c. but doth not apply them to establish any Doctrine as if they had such authority alone by themselves Our Church indeed doth prefer them before any other Ecclesiastical or private Writings because of the many excellent and sacred instructions in them for which good and religious use which may be made of them by all we do them the honour to bind them up with our Bibles though we make them not of equal authority thereby or of divine inspiration as we do not also either the English Meeter of the Psalms or the Epistle of the Translators of the Bible § 8. The Divine Authority of the Holy Scriptures our Church according to great wisdom doth rather take for granted than labour much to prove such an undoubted principle of Religion justly supposing there is no reason either to question that the Church hath surely received those Divine Oracles or surely delivered them and therefore our sixth Article speaks of them as of whose authority there was never any doubt in the Church Our Church justly thus supposing immediately therefore applies her self in an Exhortation to a diligent reading the Holy Scriptures Homily 1. and so long as those of her Communion are by any just means convinced of their authority our Church according to a great Moderation leaves it to the Providence of God by what particular arguments of the many which lie before us we may come to this satisfaction Not causing the satisfaction of any to depend upon one sort
never were so appointed And on the other from the wild inordinacy of them who make their own private principle whatsoever it be the rule of Scripture interpretation Among all wisely making use of and asserting and recommending such means as are given for the conveyance or interpretation or both for the conveying and interpreting of Divine Writ Something further of which will more distinctly appear in the next Chapter CHAP. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared § 1. THE Moderation of the Church of England appears very great in her due applying this Rule of Faith to her self wisely and fitly making use of all those Instruments which are most proper and useful in conveying to us that Rule or which are most subservient to the right understanding our Rule avoiding either extreme of those who attribute too much or too little to those instruments of conveyance and interpretation Such as the Authority of the Universal Church The Decrees of Councils The Testimony of the Fathers Other Traditions The Witness of our own particular Church Right Reason alone The Testimony of the Spirit To all and every of these enumerated instruments either of certain conveyance or interpretation of Scripture our Church gives their due place and esteem according to their influence and use and no more which must needs demonstrate a great deal of Wisdom and Moderation in the judgment of the Church 1. The Universal Church it self is no where by the Church of England made the Rule of her Faith but a Witness and Keeper of Holy Writ Art 20. Yet the judgment of the Catholick Church of Christ was always by the Church of England held in greatest veneration next unto the testimony of the Spirit of God himself because of those famous Promises made by Christ himself to the Church which we read of in the New Testament Yea in the Old Testament The Prophecies concerning the Messias and concerning the Church and the Ministers of the Church always are join'd together as I have sometime heard a great Prelate of our Church teach us And because whatever Arguments we have for the truth of Holy Scriptures as thanks be to God we have many beside yet also from the witness and keeping of the Church a Ecclesia non discernit sed niâ—a traditioni legitimae testatur quae sint Canonicae Scripturae Spalatens l. 7. ch 1. we receive the Holy Scriptures themselves and in the sixth Article In the name of Holy Scriptures the Church doth understand those Canonical Books of the Old and New Testament of whose Authority there was never any doubt in the Church So that as the Archbishop of Spalato hath it we have recourse to the Church not as to an Authoritative Judge but as to a Treasure and Repository b Haec sunt quae Patres intra Canonem concluserunt Haec nobis à Patribus tradita S. Hieron Ruffinus in which the Canonical Books and all things necessary to Salvation are preserved by faithful Tradition Wherefore the Catholick Church it self is called not a Judge nor a Rule c Credo Ecclisiam credo Ecclesiae per Eâ—clesiam Non diâ—imus credo in Ecclesiam â—â—t credo in Ecclesiâ— Ep-Esâ—enâ— but more truly a Witness and Keeper of Holy Writ and for interpretation of Scripture and for our help in judging of Doctrines according to our Rule the Church of England values above all others the Judgment of the Catholick Church so far forth as we can attain the testimony of the Catholick Church by such instruments as are approved and undoubted For though d Second Diâ—â—native against Popery l. 1. â— 1. If by Catholick you mean all particular Churches in the World then though truth doth infallibly dwell amongst them yet you can never go to School to them all to learn it in such questions as are curious and unnecessary and by which the Salvation of Souls is not promoted Yet we know that in the Primitive Time the Christian Church was in a less compass and more undivided Wherefore if such matters which are most essential to the being and well-being of the Church are both delivered from that time and with their conveyance have been approved by the Church in common ever since If the Church may be a sure instrument of conveyance of the Books of Holy Scripture why not also of such matters wherein all so well agree from the first and do in no sort thwart the Tradition of the Holy Scripture it self Wherefore in the Canon set forth in our Church with the Articles of Religion 1571. it is caution'd That nothing be at any time taught either to be held or believed upon the account of Religion but what is agreeable to the Doctrine of the Old and New Testament which the Catholick Fathers and antient Bishops have gathered from thence Which Golden Rule of our Church I find twice extoll'd by the Illustrious Grotius once e De imp sum potesta c. 6. §. 9. p. 181. in these words I cannot but commend that famous Canon of the Church of England That c. And again in one of his Epistles f Apologiâ— Eccl. Anglicanae Accessimus verò ad illam Ecclesiam in quâ omnia castè reverenter quantum nos assequâ— potâ—imus proximè ad priscorum temporum rationem §. 118. Inde enim putavimus restaurationem petendâ—m esse unde prima Religionis initia ducta essent §. 150. He takes occasion from this Canon of the Church to say He wonders any should deny In England they attribute more to the ancient Church than they do in France The form also of profession in the admission of Professors in Divinity in the University because it doth very fully express the sense of the Church of England I repeat the tenour thereof I from my heart do embrace and receive all the Holy Canonical Scripture in the Old and New Testament comprehended and all those things which the true Church of Christ Holy and Apostolick subject to the word of God and governed by the same doth reject I reject whatsoever it holds I hold Concerning the Church of England in this matter hear we what the Learned Casaubon hath declared in an Epistle to Heinsius g Ep. Ecclesiasticae p. 345. This saith he is my judgment Whereas there will and can be but one true Church we are not hastily to recede from those Doctrines of Faith which the consent of all the ancient Catholick Church hath approved and whereas I own no other Foundation of true
Council where alone those men are heard which are determined for ever in all points to defend the Popish party and to arm themselves to fight in the Bishop of Romes quarrel though it were against God and the Holy Scriptures It is no general Council neither ought it to be called general where the same men be only Advocates and Adversaries defending his Primacy born by the ignorance of the World nourished by the ambition of the Bishops of Rome defended by places of Scripture falsly understood Neither secondly is our Churches honour to general Councils lessened because she declares they are not infallible as in our 21. Article of Religion When they be gathered together Forasmuch as they be an Assembly of Men whereof all be not governed with the spirit and word of God they may erre and sometime have erred even in things pertaining to God wherefore things ordained by them as necessary to Salvation have neither strength nor authority unless it be declared that they be taken out of Holy Scripture t Itaque legantur Concilia quidem Cum honore sed interim ad scripturam piam certam rectamque regulam examinentur Reform leg Eccl. c. 14. Notwithstanding they are not infallible yet for the establishing consent King James may be presumed to declare the sense of our Church of the use of such Councils lawfully assembled Come saith He u Rex Jacobus ad Card. Perr put it to the Issue allow a free general Council which may not depend upon the arbitrary will of one man and the Church of England is prepared to give a Reason of its Faith For even anciently it was a great complaint in the Church as the Fond of all their mischiefs x Nilus Archiep Thesâ—al l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Controversies were not determined after the Primitive Rite and manner § 3. Concerning the Testimony of the Fathers the Church of England hath observed the same wise Moderation in her judgment and use of them also no where judging of them as unliable to error according to the arguing of the 21. Article Because they are but men and sometimes have erred in things pertaining to God neither hath our Church any where swallowed their errors through the Veneration of their Piety and Antiquity Yet because of their Proximity to the Apostolick times and the just authority in the Church which for their Learning and Piety they have obtained and all along hath been given them Our Church in her Monuments gives a great deference to their judgment testimony and practice In the 31. Canon Forasmuch as the ancient Fathers of the Church led by the example of the Apostles appointed c. We following their Holy and Religious Example do Constitute and Decree Canon 32. According to the judgment of the ancient Fathers and the practice of the Primitive Church We do Ordain Canon 33. It hath been long since provided by many Decrees of ancient Fathers That c. According to which Examples we do Ordain Canon 60. Forasmnch as it hath been a solemn ancient and laudable Custom in the Church of God continued from the Apostles time That c. We will and appoint So in the 30. Canon The lawful use of the Cross in Baptism is explained from the practice of the Primitive Times And in King Edw. VI. Proclamation before the Common Prayer Book the reason for our Forms and Rites is justified from the practice of the Primitive Church and in the Preface concerning the Service of the Church Here you have an Order for Prayer and reading the Holy Scripture much agreeable to the mind and purpose of the old Fathers and in many other places where they are named and where they are not named The footsteps of their ancient Piety have very discernable impressions throughout the whole Constitution of our Church Wherefore as it is in the Reformation of the Ecclesiastical Laws of England as was intended y Reform leg Eccles Angl. c. 15. Let the Authority and Reverence be continued to the Ancient and Orthodox Fathers but such as may be subject to the determination truth and authority of the Holy Scriptures For always the ancient Fathers z Neque enim quorumlibet disputationes quamvis Catholicorum laudatorum hominum velut seripturas Canonicas habere debemus ut nobis non liceat salvâ Honorificentiâ quae illis debetur hominibus aliquid in eorum seriptis improbare Talis ego sum in scriptis aliorum Tales volo esse intellectores meorum S. Aug. Ep. 3. V. Ep. 19. ad S. Hier. Chilingw Pref. §. 25. themselves refused any other kind of honour or respect frequently admonishing the Reader that he admit their opinions or interpretations but so far as he sees them agree with the Holy Writings So that since Protestants are bound by Canon to follow the ancient Fathers whosoever doth so with sincerity it is utterly impossible he should be a Papist And indeed the Reverence of the Church of England to the ancient Fathers as it is most regular and well govern'd so it is most uniform and constant whereas nothing is more ordinary with the Romanists than when they are prest and urg'd by the authority of the ancient Fathers against them to depreciate their testimonies and add some scurvy false insinuations concerning them as hath been often observed of C. Baronius Bellarmine Stapleton and others Whereas the constant Reverence of the Church of England to the ancient Fathers is such that the Romanists cannot but acknowledge it very often as De Cressy a Exomolog p. 102. 135. saith Indeed the Protestants in England make honourable mention of the Fathers They profess greater Reverence to Antiquity than any other Sect whatsoever § 4. There are many things of excellent use in themselves which come to be suspected and reproached because of the abuse they have had in the Roman Church Of which Tradition may be a great instance Because the Church of Rome hath made Tradition equal if not superiour to Holy Scripture therefore others run to the other extreme of undervaluing all kind of good and lawful Tradition not considering that Holy Scripture is Tradition Recorded And forgeting that in the Church of God one great proof of the integrity of the Canon of Holy Scripture it self hath been always Tradition which these men so confidently despise There are also some Traditions not contrary to the Holy Scripture which if they be rightly qualify'd have and ought to have great authority with us Wherefore upon all occasions is celebrated among us that famous passage of Vincentius Lirinensis b Vinc. Lir. adv Haer. c. 3. Whatsoever is universally delivered which every where which always which of all is believed that is accounted as indubitable and certain We receive not saith Bishop Bramhall to M. Militiere your upstart Traditions nor unwritten Fundamentals but we admit genuine universal Apostolical Traditions And we are so far from believing Tradition without allowing the Papacy That one of the
encourageth also those other helps which are any ways useful to the better understanding the sense of Holy Scripture as namely the knowledge of Tongues Arts and Sciences and whatever else may improve the industry and sincerity of the enquirer Because as our Homily saith k Hom. of Com. Pr. and Sacraments No man cometh to the knowledge of Tongues otherwise than by diligent and earnest study and elsewhere l Hom. of the peril of Idolatry 2. Part. The Church taking notice how the worshipping of Images came in times of ignorance negligence and barbarity laments the wasts made on learning by the Goths and Vandals and Hunns They burning Libraries so that learning and true Religion went to wrack and decayed incredibly Wherefore the Church of England hath been always a bountiful and careful cherisher and Patron of our Famous Vniversities as They have been and are most dutiful and zealous observers of the Church And because our Church governs it self according to such just measures in the Interpretation and Exposition of Scripture we see she doth neither practise nor encourage the turning of Holy Scripture into Cabala's and Allegory as too many have precariously and groundlesly done according to the humour of their own imaginations our Church observing that Moderation which St Austin commends m De Civ Dei l. 17. c. 3. when he blames some for one extreme that will allow no type or signification in things done and recorded and others who contend all things in Scripture recorded have their Allegorical Interpretation n Mihi multùm errare videntur qui nullas res gestas aliquid aliud praeter id quod eo modo gesta sunt significare arbitrantur it a multùm audere qui prorsus ibi omnia significationibus allegoricis involuta esse contendunt Erasin Eccles l. 3. Nunquam dubia aenigmatum intelligentia ad autoritatem dogmatum proficere S. Hieron in Mat. 13. even the Doctrines of Catholick Faith which in his Epistle to Vincentius he calls a grievous piece of impudence to hold yet as Erasmus in his Ecclesiastes adds It is not fit to doubt of such Types and Allegories which Canonical Scripture have revealed to us § 7. Though the Moderation of the Church shews it self in that it doth not vain-gloriously boast of the Spirit yet it may well consist with her excellent modesty to believe of her self That in the interpretation of Holy Scripture she hath such an assistance of the Spirit of God as is promised to the Church in general The Church of England being a true part thereof subject to and governed by the word of God upon which account in 139. Canon it requires That the sacred Synod of this Nation in the name of Christ and by the Kings Authority assembled be acknowledged the true Church of England by Representation and it may be presumed That where the lawful representative of the Church is gathered together rightly the assistance of Gods Spirit is not wanting wherefore it argues immoderate presumption in them who receive with impious scorn our Confession of our undoubted hope that the Church of England hath the testimony of the Spirit of God in her interpretation of Scripture and yet these depravers of the Scripture o Qui ingenium suum faciunt Ecclesiae sacramenta S. Hier. Ep. 9. shall with glorious assurance affirm to themselves and their Complices the wonderful illapses and impulses of the divine Spirit when at the same time they contradict the Holy Catholick Church p Neque id defendere velim contra consensum antiquitatis spiritum qui Ecclesiae corpus Quod si mecum in rebus aliis caveant ilii jam spiritus ille privatus Ecclesiae Divisor perdet fascini sui efficaciam Grotius ad Riv. art 1. and themselves and when also many pretenders to a double portion of the Spirit have acted as the eldest Sons of Belial Whereas indeed the testimony of the Spirit in the hearts of the faithful themselves for the interpreting Holy Scripture and determining doubtful matters hath been more often urged than understood yea if we could suppose it was not a precarious assertion to be sure it is an improper method to convince Gainsayers yet to those who are out of Communion with the Church it must needs be a most uncertain and insufficient testimony § 8. Many we know there have been and are who pretend to such extraordinary gifts of the Holy Spirit as were peculiar to the first Ages of the Church thus doth the Church of Rome as did the Donatists of old make such miraculous testimonies the necessary sign of a true Church and somewhat like both these are the Enthusiasts of our late age who would make the priviledges of the Holy Spirit special and singular to their enclosures affirming a particular inspiration of the Spirit absolutely necessary To convey into our minds the sense and interpretation of Holy Scripture To assure all Christians of the certainty of their Salvation To furnish them with words and petitions in Prayer To convince any of the authority of Holy Scriptures and the certainty of Faith Our Church declares q Homily for Whit-sunday 2d Part. It is not the part of a Christian under pretence of the Holy Ghost to bring in his own dreams and phantasies into the Church for such blaspheme and bely the Holy Ghost whereas the proper office of the Holy Ghost is not to institute and bring in new Ordinances contrary to the doctrine before taught the doing of which the Homily declares is the sign of a false Church and of such as are deceivers It is to be acknowledged that the discourses concerning the operation and testimony of the Spirit are liable to many difficulties but The principal conclusions which are rightly made in this matter I suppose may be truly made out to be the sense of our Church declared in her own words 1. For interpretation of Holy Scripture the reason why our Church holds such extraordinary illumination not necessary is because r 2d Homily of Scripture All things necessary for our Salvation are plain to understand that is as the Homilies deliver to such as use the means and so far as their explicite knowledge is required For our Church doth speak of the illumination of the Spirit and interpretation of Scripture as generally joined with the use of means When any apply their minds to the study of the Scripture to hear read and search thus God openeth the dark things of Scripture unto faithful people It cannot be saith St Chrysostom that such should be left without help When our Homily mentions the Holy Ghost inspiring the true meaning of the Scripture it adds to them that with humility and diligence do search therefore which clause is not to be left out as it is by the Author of the Scriptures genuine interpreter p. 5. Those that thus thankfully chearfully and diligently hear read meditate and ruminate on Holy Scripture such have the sweet juice
fitly moderate in these disputes which not long since very much exercised Christendome as for instance when the Homilies declare Justification is not the office of man but of God only which we receive of him by his free mercy and by the only merits of his most dearly beloved Son Yet our Faith in Christ as it were saith unto us It is not I that take away your sins but it is Christ only nevertheless by Faith we embrace the promise of Gods mercy Such a Faith whereof doth follow a loving heart to obey his Commandments Justification by Faith only freely and without works is spoken to take away clearly all merit of works as being unable to deserve our justification at Gods hand and thereby doth express the weakness of man and the goodness of God Yet the true lively and Christian Faith is no dead vain or unfruitful thing but a thing of perfect vertue and of wonderful operation and working and strength bringing forth all good motions and good works therefore let us by such vertues as spring out of Faith shew our Election to be sure and stable In such and many like passages are known the excellent Wisdom and Moderation of our Church particularly as we have seen attributing unto good works no more nor no less than what is consistent with the grace of the Gospel declaring most earnestly against the Roman opinion of merit by them and yet according as K. Edward's and Q. Elizabeth's Injunctions have it doth recommend Charity and Hospitality as a true worshipping of God And albeit the Romanists have much vaunted in this particular it hath not been doubted but the Church of England since the Reformation hath as great Monuments of Charity as ever were before under Papacy in the same compass of time and place so truly doth the publick Exhortation to the Contribution of St Paul's building conclude Our adversaries of Rome may be convinced that our Piety is as generous and charitable as theirs but would not be so arrogant and presumptuous and whilst we disclaim the merit yet we most stedfastly believe the obligation and necessity of good works How far our Sectaries are deficient in this matter it shall not be our business here to enquire nor to repeat how slightly and reprochfully they have spoken against the truth in this matter It may suffice to observe from what hath been said Nothing hath more vindicated the Doctrine of the Gospel the Grace of God and merits of our Saviour and established the necessity of a good life and prepared us for a comfortable death than the doctrine of our Church rightly understood wherein she hath delivered her self from all those fond opinions on which the Church of Rome and other have founded their peculiar Doctrines which have disquieted and confounded so many Christians and disturbed the Church Insomuch that some who have been otherwise much addicted to their own suppositions yet in many matters of controversy have readily acknowledged the Moderation of our Church The Presbyterian Brethren in their first Paper of Proposals to his Majesty say We take it for granted that there is a firm agreement between our Brethren and us in doctrinal truths of the Reformed Religion and in the substantials of divine worship Very famous saith Dr Tully through the whole World is the most prudent Moderation of the Church of England in her definitions of Faith in which surely to all she offers her self in so equal a poise that she can afford no offence to sober minds and lovers of truth nor doth she give any occasion of cavilling to slight and petulant dispositions of which in our Age there is such a swarm And Sancta Clara saith The English Confession goes on safely within this Latitude neither binding its followers to one side or other but freely leaves these matters of Controversy to Scholastic disputation § 7. As of Doctrines some are plain others mysterious and as our Church requires consent in nothing contrary to sense and reason so also she hath always contained her self from immoderate curiosity even in treating of mysteries using good caution and yet not so much as to become sceptical making good search for her own and others satisfaction as is fit and yet not too much so as to run into extreme or nice curiosity Of such mysteries as are revealed our Church hath faithfully declared those which God hath made requisite for us to know so far forth as is necessary yet such Moderation is used in the manner of declaring them that she hath prudently kept to the form of sound words in holy Scripture and the Declarations of the ancient Church not disclaiming the use of such expressions which the authority of the first Councils and the great consent of the learned have received while the words follow the thing it self delivered in Holy Scripture though in so many syllables perhaps there not set down which are not introduced into our Church to corrupt primitive simplicity but to prevent the double meaning which others have invented for other Scripture expressions and as our Church doth not intermeddle with what is above humane enquiry n First Part of the Sermon for Rogation Week It shall better suffice us in low humility to reverence the Divine Majesty which we cannot comprize than by overmuch curious searching to be over-charged with the glory so it doth not determine in those things which are as I may say below its enquiry namely in things unnecessary to be known o Quod legit Ecclesia Angl. piè credit quod non legit pari pietate non inquirit Rex Jac. ad C. Perr § 8. In giving a reason of our hope and in convincing our selves or others of the truth of matters of Faith and Christian Doctrine our Church doth not insist upon such kind of certainties as others without reason do exact The point of certainty is a nice step which is taken in the first consideration of Religion and of great consequence wherefore we cannot but observe the great Moderation and care of our Church 1. Resolving the first motive and reason of believing into the Testimony of God only submitting all rational enquiries unto the Divine Testimony when once there is assurance that the same testimony is Divine our Church doth not make nor suppose that there can be made by any humane Judgment a measure of what is incomprehensible 2. Our Church doth accept and use such rational evidences as God hath given us as the means of being assured of the certainty that the Revelations which we receive as Divine are such Because the Divine Testimony is not immediate to us nor necessary it should be so but is conveyed to the assent of the understanding by some proper and just evidence The ordinary way of knowledge allow'd us is the conviction of our judgments and reasons concerning the truth of the Proposition we assent to which conviction is made by such proper arguments as may sufficiently induce our belief now though there
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
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
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
of means to the neglect of another Because there are so many Arguments which may sufficiently satisfy any of their Authority because some are convinced by some others by others We are encouraged in our Church to receive the Holy Scriptures as the word of God both from inward and outward motives both of divine and moral consideration But for our greater certainty and safety in a matter of so great concern our Church doth not lay the weight of so great a cause on slight or uncertain Foundations as the infallibility of the Church much less demonstration from the evidence of oral tradition or the testimony only of the Divine Spirit held by some so absolutely necessary to convince every one of the Divine Authority of Scriptures that without such an inward testimony there can be no kind of certainty whatsoever The Moderation of our Church excellently governs her judgment herein neither refusing the just Authority of Gods true Church nor denying any necessary influence of the Holy Spirit of God according to which Moderation guiding our selves we shall have occasion elsewhere to justify the real certainty of our Faith ch 6. § 8. In convincing also those of the Authority of Holy Scripture who do deny the same the wisdom and temper of our Church prudently hath omitted a twofold medium as improper to confute obstinate Adversaries The one is of proving the Divine Authority of the Scriptures by Scriptures themselves which though it be a sufficient proof among them who have received them as divine yet to others it can never stop the objection from returning infinitely if the objector please to be dissatisfied The other method is alledging the Testimony of the Spirit for though the Church of God hath the Holy Spirit yet those that dispute this point may not have the Spirit neither can any ones saying so be a proper Argument to convince another Thirdly Our Church avoids the Circle of proving the Scripture by the Church and the Church by the Scriptures again because our Church doth first acknowledge the Holy Scriptures as superiour to it self o Article 6. 20. as one of the first principles of its Doctrine and against those who deny that principle of the Holy Scriptures veracity it doth dispute no otherwise than by reasons convincing the certainty of Tradition But as Archbishop Laud in his Preface against Fisher takes notice While one Faction cries up the Church above the Scripture and the other the Scripture to the neglect of the Church According to Christs Institution the Scripture where it is plain should guide the Church and the Church where there is doubt should expound the Scripture § 9. Whereas many run into very immoderate extravagancies concerning the interpretation of Holy Scripture our Church contains it self within very wise and just proportions in its judgment and practice concerning this matter 1. Concerning Holy Scripture it doth own what the Ancient Fathers p S. Chrys Hom. 3. in â— Thess S. Aug. in Ps 8. V. Second Part of the Homily of the knowledge of H. Scrip. have testified That what is absolutely necessary unto Salvation of all either for knowledge or practice is so fair and intelligible and plain to be understood of any that there needs no interpreter of the meaning of the sense to them who understand the words 2. For the understanding other places in Holy Scripture which are more obscure our Church doth suppose and acknowledge plentiful means allowed of God both to the Church and by and in the Church to all particular persons as much as is necessary that such places be understood For those which are mysterious and intricate are for the curious and wise to enquire into They are not the repositories of Salvation but instances of labour and occasions of humility and arguments of mutual forbearance and an endearment of reverence and adoration as the Archbishop of Spalato and our Bishop Taylor use to speak Such means for the interpretation of Scripture are the ordinary assistances of the Holy Spirit of God The instructions of the Church the use of our Reason especially in comparing one Scripture with another which excellent means of finding out the sense of Holy Writ our Church her self doth often use and recommends the same to those of her Communion according to the ancient practice of the Church Yet if we speak properly we do not call the Scripture the interpreter of it self nor properly a Judge of matter of Faith q S. Scripturam Judicem qui sentiunt rectè sentiunt sed siguratè â—oquuntur Gro. de Impâ—rio sum pot Though it be the Rule according to which the judgment which is of Doctrines is made and in Analogy with which Interpretations of Scripture also are to be govern'd But because of the danger of the vulgars being misled our Church doth send them frequently to their Pastors and Ministers for publick instruction and private advice and counsel and inferiour Ministers it refers to their Bishop r Exhortation to the Holy Communion Canon 53. The same method our Church directs for resolution of doubts which may arise referring to the Liturgy Preface concerning the Service of the Church Forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the parties that so doubt shall alway resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same And if the Bishop be in doubt he may send for the resolution thereof to the Archbishop 3. Our Church doth not attribute more or less authority to the means of interpreting Scripture or any part thereof than God hath given it for that purpose and here the Moderation of the Church might be illustrated from the manifold extravagancies others have run into in this matter on all sides 1. Some make the Holy Spirit of God the only immediate interpreter of Scripture unto all persons whatsoever that at any time understand any thing thereof Others run into another extreme of slighting the illumination and assistance of the Holy Spirit 2. Some assert the Church of Rome only to have an infallible and absolute Authority herein others deny both the Church Universal and all parts thereof all authority to teach those under her Discipline or interpret any Scripture to them 3. Some have maintained that the publick Magistrate is the only interpreter of Scripture others deny him any kind of authority over or about the Church 4. There are those who make humane reason the only interpreter of Scripture Others reject all use of reason in divine matters Among these and many more extravagancies of men The Moderation of our Church keeps on one hand from the Tyranny of those who make such Authorities the Rule of interpreting Scripture which
spiritual effect tast comfort and consolation of them which Doctrine of our Church is most intelligible and sober and different from what some others mystically have discoursed of concerning spiritual gusts which they attribute to unaccountable Communications The ordinary means to which the interpretation of Scripture is generally annexed our Church judgeth the same which Dr Hammond mentions in his Postscript concerning Divine Illuminations Study search Meditation the Collation of places of Scripture or bringing one place together with another ſ Homily 1. the use of reason and learning and skill in original Languages the help of our spiritual guides the Declarations of Gods Church the analogy of received doctrines constant Prayer for Gods blessing the necessary assistance and gracious aids of Gods Spirit Our Church indeed teacheth us that Carnal reason is an enemy to God and to perceiving the things of the Spirit which carnal reason some do expound the Article 9 wisdom some the sensuality some the affection some the desire of the flesh But our Church esteems it a great reproach to humane nature and the Creation of God to call that carnal reason which is our rational perception and use of what is delivered us to understand or a comparing and as we said out of the Homily a bringing together one place with another and drawing easy and plain consequences from Scriptures which we are to search whereas the Scriptures are propounded to the reasons of Men and the belief of them is an act of the greatest reason that can be Indeed in the things revealed when any thing exceeds the comprehension of our reason our Church adviseth us to sequester our reason In such cases saith the Homily t Hom. of Places of Script 2. Part. Reason must give place to Gods holy Spirit From the Doctrine of our Church it is also very plain That no more supernatural and immediate operation of the Holy Spirit is necessary to the interpretation of the Scriptures than what is necessary to make us faithful and good Christians Wherefore our Church lays down the same means for improvement in divine knowledge as it doth for obtaining the Holy Spirit namely u 1 2d. Homily of Scripture The love of God and Godliness the having a care of being drown'd in worldly vanities leaving sin and the world Our forsaking the corrupt judgment of fleshly men x 3d Part of the Homily for Rogation Week Let us endeavour our selves saith our Church diligently to keep the presence of the Holy Spirit Let us renounce all uncleanness for he is the Spirit of purity Let us avoid all hypocrisy for this Holy Spirit will flee from that which is feigned Cast off all malice and evil will for this Spirit will never enter into an evil willing Soul Let us cast away all the whole lump of sin that standeth about us for he will never dwell in that body which is subdued to sin If we do our endeavour we shall never need to fear And the Holy Spirit will suggest to us what is wholsome and confirm us in all things To attain also the spiritual Wisdom of the Scriptures Our way saith the Church is to attend the time and win the time with diligence and apply our selves to the light and grace which is offered us Lastly Let us meekly call upon that bountiful Spirit the Holy Ghost which proceedeth from our Father of mercy and from our Mediator Christ That he would assist us and inspire us with his presence That in him we may be able to hear the goodness of God declared unto us to our Salvation for this cannot be obtained but by the direction of the Spirit of God and therefore it is called spiritual wisdom 2. Our Church doth not judge that the particular immediate Testimony of Gods Spirit is necessary to every Christian for his comfortable assurance of Salvation but supposeth that the best assurance of Salvation is from the sure trust and belief of Gods promises and a certain consciousness of our own sincerity according to what is required of us * Homily of Salvation V. Homily of Almes-deeds 2. Part. V. Homily of falling from God 1. Part. If you would be sure of your Faith try it by your living the true Christian Faith is no dead vain or unfruitful thing Therefore let us by such Vertues as spring out of Faith shew our Election to be sure and stable 3. Our Church doth not judge an immediate gift of the Spirit necessary to every Christian to furnish them with words in Prayer but doth rightly suppose that the Holy Spirit doth effectually assist every sincere devout person using a good form of Prayer because he by whom the Spirit is given to the Church did teach his Disciples and in them all Christians a form of Prayer requiring them to use the same Our Church also hath furnished those of her Communion with general Prayers according to their occasions judging also that such common Prayers Homily of Prayer are most available before God And the means of obtaining the Holy Spirit to be most assisting us in our Prayers our Church declares is for us to humble our selves in his sight and in all our Prayers both publick and private to have our minds fully fixed on him so that our Church supposeth those that are thus humble to pray by the Spirit How far the testimony of the Holy Spirit is necessary to convince us of the certainty of our Faith and of the authority of Holy Scriptures See Chap. 6. § 8. From which few passages already cited in comparison of those very many to the same purpose which abound in the Homilies for Whit-sunday the Homily of good works of Salvation of falling from God of Alms-deeds It is most evident that our Church judgeth rightly concerning the Holy Spirit of God and lays down the best Rules for discerning who have the Holy Spirit for according to the Doctrine of our Church believing and obeying the Gospel and having the Spirit are all one y Homily of Salvation 3. Part. For how can a man have true faith when he liveth ungodly and denieth Christ with his deeds contrariwise he is most inspired with the Holy Ghost who is most changed in his life So then this is to be taken for a most true lesson taught by Christs own mouth z Homily of good works 2. Part. That the works of the moral Commandments of God be the very true works of Faith which lead to the blessed life to come Our Church also doth suppose that those who receive most of the Spirit are such as are most truly vertuous and good such have most of the divine grace to confirm and strengthen them in all goodness as it is in the Office for the Holy Communion If with a true penitent heart and lively faith we receive the Holy Sacrament then we dwell in Christ and Christ in us c. a 1. Part of the Sermon for Whitsunday Wherefore if any
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