publick honesty of the Laws without which Justice often would be turned into Wormwood It contains the excellent spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and reason of the Law and is the most sacred and venerable part of it As it is the honour and perfection of the Laws e Quid aliud est restituere in integrum nisi laxare juris rigorem Calv. lex jurid so it is the Sanctuary of such as happen to be oppressed by the rigour of the Letter I have insisted somewhat long upon this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as because it is the primary one and the standard of all the rest so because it will help us to discover what is the true notion of it in Religion which is that we are most especially to enquire into Taking it in the strictest sense so it can have no other meaning when applyed unto Religion than such a meek and benign temper as may dispose those to whom the administration of it is committed to relax the rigour of the Laws where they press too hard in particular Cases or secondly To supply the defects of those Laws where they provide not sufficiently for them § 6. But as those who would blame our Church for the want of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation ought first of all to shew that there are such rigours or defects in her Laws as to particular persons and then that they are not considered So if they cannot do this they must acknowledge that which they would blame in the Church to belong to themselves 2. Such ought to evidence their charge from the natural principles of justice and goodness or at least by those which Christianity hath taught us these and these alone being the measures by which this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation is to proceed and therefore to be satisfied of the other by § 7. But because words do not alway continue in their strict and proper sense but extend also to such senses as hold Analogy with the other and because too it is certain that the Scriptures make use of this very word in other significations as their making it the duty of private as well as publick persons doth sufficiently demonstrate therefore it must be granted that there are other sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation required beside that before mentioned but which must be judged of by the Analogy they hold with it yea with the whole definition of it for otherwise they may not only not deserve the name but may have nothing commendable in them for even lenity and benignity how excellent soever in themselves may become evil when employed where severity ought to be used Wherefore that we be not condemned in what we seem to approve it will be requisite that we have that notion in our Eye which is the standard of all the rest I mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation truly so call'd Which may be considered as a Vertue in private or in publick persons As in private persons again with reference to publick persons and particularly the Governours of the Church or with reference to one another 1. If we consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of private persons to publick persons so it will be found to consist in the judging of the Laws of their Superiours by the rules of Justice and Charity and particularly by that Charity the properties whereof are described by S. Paul in the 1 Corinth 13 Ch. For if that be a Charity which is due from Existunt etiam injuriae saepe calumniâ quâdam nimis callidâ malitiosâ juris interpretatione one to another even to the meanest Members of Christs Body how much more to the Governours thereof For as Cicero f Cic. de off l. 1. truly saith There are often injuries done by a too crafty and malicious interpretation of the Law which is a dishonour and reproach to Government and is most remov'd from bona fides fair and equal behaviour Some by their own ill tempers make the Laws appear to them more rigorous than they are Others by their weakness and fear and scrupulousness cannot fully satisfy their own thoughts with that real benignity which the Laws do exhibite non aequi boni consulentes not taking them in good part but interpreting almost every thing to the worst sense g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 5. torment themselves by their own scrupulous and superstitious humour Both these extremes the Wise man seems to refer to in his double admonition Eccles 7. 16. Be not righteous over-much neither make thy self over-wise why shouldest thou destroy thy self h Noli esse justus nimiùm debet enim justitiam temperare moderatio S. Ambr. de poen l. 1. c. 1. or why shouldest thou be desolate as it were by thy own rigour and scrupulousness deprive thy self of the great benefits of Society 2. If we consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of private persons toward one another so it will be found to consist in judging of one anothers actions by the same equitable and charitable measures And is often taken for such actions themselves as are joined with gentleness benignity and good will i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Macc. 9. 27. such as are forgiving personal wrongs bearing with the infirmities of those we have to do with interpreting doubtful things fairly determining our liberty in a real indifferent matter with compliance and condescension to others accommodating our selves and our matters according to the possibility and necessity of our Neighbours governing those impressions of self-love which are in us all by such considerations and ends as rational nature hath sometimes a more principal regard to namely the greater good of our Neighbour the ends of Peace and our superiour relation to God The instances of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation are shown also in one mans requiring less of another than in right he might exact k Dummodo non se acerbum exactorem prabeat sed Moderatum cum efficaci◠benignum cum instantiâ humanum Ulpian or in granting more than of right could be required which is using as we say a Conscience wherefore Equity is called not only the Religion of the Judge but the Piety of a good man the equitable man being esteemed in the same breath a good man So the good and gentle are by S. Peter join'd in opposition to the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 18. and the Apostles injunctions comprehend not only whatsoever things are just but whatsoever things are lovely and such being true Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaecunque accommoda Er. Phil. 4. 8. it is but the proper effect of that Wisdom which comes down from above which is pure and peaceable and gentle l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3. 17. Which disposeth private persons one toward another to remit what is rigorous and to supply all defects they
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
against unsufferable Abuses well consisting with her Moderation and Charity § 3. Our Church leaveth other Churches to the use of their liberty and vindicateth that use mutually § 4. Her especial Moderation and Charity toward the Greek Church § 5. Our Church's Modesty and well-becoming Behaviour toward other Churches and their mutual affection unto Ours p. 411 Chap. XVI Of the Moderation of the Church of England in her Reformation § 1. The Reformation of our Church as it had just grounds and was by just Authority so it was managed with due Moderation the Idea of our Reformation having been impartial § 2. The whole manner of it so far as concerned our Church was with great temper § 3. She separated from the Romish Errors not from their Persons any more than needs must § 4. Our Charity exceeds that of the Church of Rome which denies Salvation to all who are not of her Communion § 5. The Preparation of our Church to submit to the Church Vniversal saves us from Schism § 6. The Reformation of our Church was the more Christian because not fierce but well governed § 7. Albeit the Moderation of our Church seems to have enraged her Adversaries yet because of this Moderation our Church is the better prepared to survive Persecution § 8. The Moderation of our Church in her Reformation was founded on Rules of absolute Justice as in sundry great Instances is made to appear p. 423 Chap. XVII Of the Moderation of our Church in avoiding all undue Compliances with Popery and other sorts of Fanaticism among us § 1. Notwithstanding our Reformation is the most of any opposite to Popery how it hath been the craft of the Roman Agents to raise of it such a suspicion of Popery as hath been artificially made a very unhappy Instrument of the Divisions which are from our Church § 2. How the great Labours of our Bishops and our Clergy remaining the most impregnable defence of the Reformation hath stir'd up the more earnest opposition of the Church of Rome to our Church § 3. The vain and ungrateful jealousies of our Separatists and Enthusiasts are the more unjust because they have appeared really acted by that Interest not in intention but in event § 4. Therefore it is a most seasonable work at this time to cast open those Mâ—squcrades § 5. Some Moderate Cautions here inserted to prevent any unkind Mistakes § 6. Some Objections to such an undertaking here answered § 7. That our Separatists and Enthusiasts generally more or less do conspire in fact albeit not in intent with the Romanists instanced as a Specimen in twenty Particulars § 8. Particularly how the Quakers are one with the Papists how ignorantly soever in sundry Instances § 9. By what steps and degrees these Progresses commonly are made toward Popery by such as separâ—te from Communion with our Church § 10. What hath been said confirmed by other rational Proofs § 11. Some further Reasons why the Clergy and faithful Sons of our Church cannot be thought thus concerned in so much as an Eventual Conspiracy § 12. An easy Divination of the Consequences of these things if a due sense of these Matters be rejected when so fairly and often recommended to the common notice of all with a sincere and affectionate close to such as this Address most doth concern p. 455 Chap. XVIII Of the Moderation of our Church as it may influence Christian Practice and especially our Union § 1. Some proper Inferences from what hath been insisted on at large § 2. Sundry general Rules agreeable to Reason and Christianity by which the Moderation of private Persons may be measured and directed particularly of our Dissenting Brethren § 3. Some proper means to reduce Dissenters into Vnion with the Church with all Moderation proposed § 4. The hearty Profession of the moderate and sincere purposes of the Writer § 5. One or two Caveats entred to prevent mistake and for the Caution of such as will attempt to disprove the main Proposition here designed to be evinced § 6. Some good Wishes to the Adversaries of our Church on both sides such as a fit to conclude a Treatise of the Moderation of our Church p. 507 ERRATA Vitiis nemo sine nascitur optimus ille Qui minimis urgetur Horat. PAge 5. marg r. importabile p. 55. l. 10. for r. p. 128. marg r. Fur p. 294. marg r. quam p. 306. r. carybdin p. 311. r. sacerdotali p. 315. r. apud p. 324. marg r. exprimo p. 325. marg r. Milev and exeq p. 328. l. 22. dele those l. 24. dele were p. 346. l. 8. r. Counsels p. 378. l. 27. r. oppress p. 385. l. 20. r. refuting p. 387. l. 26. r. rightly p. 485. l. 8. r. austerity p. 495. l. 1. r. Pucklington p. 533. l. 16. r. laught THE MODERATION OF THE Church of England CHAP. I Of Moderation in general § 1. The loud demands of late among us for Moderation taken notice of § 2. The specious pretences of several Factions thereunto exposed § 3. The general meaning of Moderation noted § 4. The use of the Greek word for Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is borrowed from the Law explained § 5. The forensic notion of Moderation applied to Moderation in Religion § 6. What is justly expected of those who causlesly blame our Church with want of Moderation § 7. Moderation considered not only as a vertue of publick but of private persons both toward their Governours first and also toward one another § 8. Some general rules or measures according to natural Justice and Christianity whereby we may judge of the Moderation of the Church with the design of this Treatise declared § 1. WE have of late with both Ears heard the loud demands made for Moderation among us even since the Restitution of our Church to its own admirable and equal temper even since the unspeakable Clemency of our most Gracious King and the extraordinary indulgence of the Laws have really anticipated so much Moderation as reasonably might have dampt some of those vehement out-cries which seem still to offer violence to our senses as well as to the peace of the Kingdom and the Church But that the sound might come more awful to religious Ears on both sides the cry hath been set up in the words of Holy Scripture Let your Moderation be known unto all the Lord is at hand Phil. 4. 5. Moderation therefore being the word in fashion by which all divided parties among us use to sanctify their appeals and make their pretences seem virtuous It is first to be wisht that real Truth and Goodness which are the genuine effects of true Moderation were as common as the noise of either § 2. All agree that Moderation is an excellent vertue as they said of Hercules Who ever dispraised him hence the several Factions make such specious pretences thereunto The sanctimonious Pharisees affected the appearance of mighty moderate Men they could in the very
Potest tamen esse quod nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos per quandam similitudinem transferatur ad omnes moderationes D. Thom. 2. 2 dae Q. 120. art 2. according to the condition of the matter about which it is conversant § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly render Moderation is a word frequently used by Aristotle and was taken from the Greeks into the Treatises of the Roman Laws Yea so excellent is the sense of the word according to the explication of the Philosopher that the most skilful in the Roman Laws and Language and Justinian himself and his Reformers of the Laws never fitted any Latine word for the same entire sence Neither doth any common language reach the full comprehension of the same signification wherefore the Civilians q Bonam fidem Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos bonum aequum dicimus Minsinger l. 4. Tit. 6. and Schoolmen r D. Tho. 2. 2 ae Q. 120. art 1. V. Suarez de Legibus and others do very frequently accept of the same Greek word thereby to express that kind of Equity which sometime gives a remission to the rigour of Laws sometime doth supply their deficiencies So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as it is now generally used is a word borrowed from the Law and is used by the Masters thereof to denote such a gentle and benign temper as disposeth those who have the administration of the Laws to remit of their rigour where either first they press too hard upon particular persons or else secondly to supply the defects of the said Laws where they provide not sufficiently for particular Cases in order thereunto squaring their determinations by the natural rules of justice and goodness rather than by the letter of the Law § 5. The reason why I first make gentleness or meekness a part of the definition of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation is because of the derivation of the word and because those who are presumed best to understand the sense of words as Phavorinus ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorinus Hesychius t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius Suidas u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas and the Glossary x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glossario mansuetudo clementia modestia Gro. and others do unanimously interpret what we render Moderation and y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas such words as have cognation with the same by those other expressions of gentleness meekness and a mild disposition to yield to those we have to do with but especially they aim to express in its signification such a calm and quiet temper as is not ruffled with passion A temper of mind not only exceedingly requisite in a Judge but also pre-required to that benignity and kindness which we have said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation doth include Rough and angry minds being not likely to consult the ease of those that are to be judged by them Secondly There is the like evidence from the same authorities z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych for including benignity and kindness in the definition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation which is much according to Aristotles mind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Nicom l. 5. c. 14. and the Latines also generally render the same by aequum and bonum b Male igitur Accursius aequum bonum distinxit Bud. in Pandec and indeed this goodness and kindness properly belong to the account of this Moderation because of those benign effects which we have affirm'd it disposeth men to which are next to be considered For the better understanding whereof we are to remember that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation may in a more general sense extend to other things which may stand in need of Correction yet in the forensic sense wherein we take it it refers only to the Laws and is defined by Aristotle c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aris Eth. l. 5. c. 14. to be the Correction of the Laws wherein because of their universality they are deficient From whence as it must be supposed to be confined to those to whom the administration of the Laws is committed who alone can have the power of correcting them So nothing therefore will be further requisite to shew than that it disposeth them where the Laws press too hard upon particular persons to relax the rigour of them as on the other side where they do not sufficiently provide for them to supply their defect All Laws we know are for the punishment of evil doers or for the praise of them that do well but it being impossible so to provide for the punishment of evil doers as not sometime to bring even the innocent within the compass of it because what generally considered ought to be lookt upon and censured as evil may yet upon sundry considerations and circumstances have nothing of evil in it or at least be worthy of pardon Either the innocent must suffer together with the nocent which so benign a vertue as that we treat of cannot allow or it must dispose those to whom the administration of the Laws is committed to remit of their rigour in such particulars and exempt them from the undergoing of it It being in like manner impossible for Laws so to provide for the encouragement of those who deserve well as that sometime such may not be past over neglected partly because all cases cannot be foreseen by the Lawgiver and partly by reason of the shortness of his expressions Either some who may deserve encouragement may be excluded from partaking of it which so benign a vertue as we speak Est scriptum legis angustum interpretatio diffusa Sen. l. 4. controv 27. of cannot easily permit or it must dispose those to whom the administration of the Laws is committed to ampliate their favours and to take such within the compass of them Only whereas the excess and defect Jusfinitum est propter circumscripta mandata at bonitas sive aequitas est veluti sons perpetuò scatens perennis Tract de legib l. 2. c. 6. of Laws in these particulars cannot be supposed to be corrected by such measures of justice and goodness as are not of a certain and fixed nature so there being no such measures beside the natural rules of justice and goodness the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation must consequently be thought to prompt them to whom it belongs to govern their determinations by these rules in order to the attaining its benign and equitable designs And indeed the true love of the common good doth properly lead to this benignity which tempers justice d Aequitas est benignitas juris Est rationabilis modus sive temperamentum recedens ex causâ à communibus regulis Juris Bartol l. 1. F. de legibus wherefore Equity and Moderation is the
measures namely leave to determine their particular actions according to the general Rule of Holy Scriptures and sometimes of Prudence where other Laws are not given to determine their Liberty And indeed this Article of the sufficiency of the Scriptures and the use of them as a Rule is the very dividing point at which those of the Separation on either hand leave our Church and her Moderation at once For those who are ready on one hand to receive all Traditions which the Church of Rome can offer with affection and reverence equal to the written word of God so that as it is in our Homily c Homily of good works 3 d. Part. The Laws of Rome as they said were to be received of all men as the four Evangelists No Moderation can contain the extravagancies such belief leads them to On the other hand to accept of no appointment for outward order and government in the Church or Kingdom but what is set out in the express word of God for the direction of every particular action under pretence of defending Christian Liberty is verily so gross and unreasonable a Pharisaical confining it that this principle is the first Sanctuary of ignorance and disobedience in most of our Separatists who under an immoderate pretence to Religion and the honour of Scriptures really offer great abuse and disservice to both as it is a real abuse to a person though of honour to give him Titles which do not belong to him so it is an occasion to Atheists and prophane persons captiously to detract from the true perfection of Holy Writings when they find attributed to them such Titles as are false and imaginary We must take heed saith the judicious Hooker d Eccles Pol. l. 3. §. 8. lest in attributing to Scripture more than it can have the incredibility of that do cause even those things which it hath most abundantly to be less reverently esteemed On this foundation of our Churches Moderation in what she judgeth concerning the perfection of Holy Scripture both the Protestant and the Christian Religion is established For as Bishop Sanderson saith e Pref. to his Sermons The main Article of the Protestant Religion is The Holy Scriptures are a perfect Rule of Faith and manners so the very mystery of Puritanism is That no man may with a safe Conscience do any thing for which there may not be produced either command or example in Scripture § 3. We are to note the Moderation of the Church in her judgment of the letter and sense of Holy Scripture and in the use of such consequences as are duly drawn from thence Whereas the Romanists 1. look on the letter of Holy Scripture but as so many dead and unsensed Characters f Richworth's Dialogues J. S. Sure-footing of variable and uncertain signification g Niâ— Cusâ—nus Card. Ep. 7. ad â—â—hem 2. They make the sense of Scripture entirely depend on the Authority of their Church h V. Concil Trid. Sess 4. Decret de usu S. Scr. 3. They presume the Church of Rome only can make authentick all the Books of Holy Scripture i Nullum Capitulum nullusque liber Canonicus habetur absque illius authoritate Greg. 7. Dict. 16. in Concil Rom. and by her sole Authority is to determine which are to be Canonical 4. They will not allow the clear consequences of Scripture to prove any matter of doctrine k V. Discourse upon a Conference Apr. 3. 1676. In these as in many other instances our Sectaries generally agree with the Romanists 1. They also make the Holy Scripture a dead Letter without their interpretation 2. In making the sense which they vouch to be the Word of God 3. Such Scriptures as seem to serve their turn they allow others they reject 4. The clear consequences from Holy Scriptures against them they cast by as only the results of carnal reason Between these two opposers of Holy Scripture at present there appears this difference instead of an external infallible Interpreter on one side the other sets up the witness of their own private spirit for an infallible interpreter also When time serves They that make the difference can compromise it Amidst these extremes observe we the Wisdom and Moderation of the Church of England 1. It gives all due honour to the Letter of Holy Writ referring her self and her Sons chiefly to the Originals l V. B. of Homilies passim Caeterùm in lectione D. Scripturarum si quae occurrerint ambigua vel obscura in V. Test earum interpretatio ex fonte Hebraicae veritatis petatur in N. autem Graeci codices consulantur Reform Leg. Eccles de fide Cathol c. 12. using all care in keeping the Letter of Holy Scripture and preserving the Originals and setting them forth correctly and translating them as faithfully as may be 2. The sense of Scripture our Church accounteth chiefly as Scripture viz. The Word of God therein The mind of God being thought by our Church to consist not in words but in sense For is the Kingdom of God words and syllables m Translators of the Bible Pres 3. The clear consequences in Scripture are in our Church accounted a good proof in matters of doubtful Doctrine Whatsoever is not read therein nor proved thereby is not to be required saith our sixth Article Wherefore Mr Chillingworth n Chillingworth 's Pref. § 28. did not without reason thus declare I profess sincerely I believe all those Books of Scripture which the Church of England accounts Canonical to be the infallible word of God I believe all things evidently contained in them or even probably deducible from them o Simpliciter necessaria Rex appellat quae vel expressè Verbum Dei praecipit vel ex verbo Dei necessaria Consequentiâ vetus Ecclesia elicuit Rex Jacobus ad Card. Perr § 4. In our Church no one Version nor more are made equal much less superiour to the original Nothing is declared authentick but what is judged truly and originally so Although the Church of Rome hath declared the vulgar Translation to be only the authentick Scripture p Conc. Trid. Sess 4. Decr. 2. according to which all points in Question are to be decided and though the same in our Church hath been convinced by sundry learned men of some imperfections yet wherein it is most faithfully performed the innovations of Popery even from thence may be sufficiently manifested Other ancient Versions and Translations which have been of Holy Scripture our Church is so far from rejecting or undervaluing that it hath made great use of them and doth constantly acknowledge their usefulness and doth esteem them according to their antiquity and the approbation they have had in the Church of God Yea in the worst of our late times when the true Church of England was most of all accused of Popery and opposition to the Scriptures then were sundry learned and religious Sons of the Church diligently
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
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
enough to the Majesty and Prerogative of any King Suitable also to the moderate Elevation of our Clime * Nulli violabilis astro Servat temperiem regio non uritur aestu Non reditura timet glaciali Sidera brumae foelicior omni Terra solo non altera credam Arva Beatorum H. Gro. ad Reg. Brit. Silv. l. 2. upon which account many have reckoned England amongst the most fortunate Islands a true Garden of delight Our lot is fallen in a fair ground yea we have a goodly heritage The Zone here for Ecclesiastical affairs being very temperate as Sir William Boswell's expression was to the Learned Mede We saith Bishop Bramhall live in the most temperate part of the temperate Zone and enjoy a Government as temperate as the Climate it self we cannot complain of too much or too little Sun where the beams of Soveraignty are neither too perpendicular to scorch us nor yet too oblique but that they may warm us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Evagrio l. 3. c. 14. de Alexandriâ The Moderation of this Church is fitted also to promote that Good nature which is noted to have such a peculiar sense in the English which other Languages do as incompletely express as many of their models do her frame And which is above all this temper is most suitable to our Christianity which is not only the best but the Dean of Canterbury Nov. 5. 78. best natured institution in the World which the Moderation of our Church doth properly cherish and appears to be a most noble effect of the mild Oeconomy of the Gospel in the quiet and peace of whose general reformation of the World Blessed be God the particular reformation of the Church among us was very much alike when a singular spirit of Moderation descended upon our Church like the gentle dew upon the Fleece of Gideon or as the bountiful gifts came down from Heaven accompanied with the sensible appearances of cloven tongues in an innocent and lambent flame on the heads of the Apostles and did them no harm with such harmless Peace and Moderation was the Reformation and Restauration of our Church brought about But alas since the very mildness and gentleness of our Lord Christ by which S. Paul so affectionately entreats the Corinthians 2 Cor. 10. 1. too ineffectually prevails on the Christian World Notwithstanding no kind of temper hath such proper charms for the very nature of mankind no wonder if that Moderation which is the proper glory of the Church of England cannot perswade either the Romanists or Enthusiasts to be sensible of that wisdom and law of kindness which attempers all the Commands and Constitutions of our Church wherefore I know no method which can more usefully and compendiously demonstrate the true merit of our Churches praise than by her Moderation in which all vertues as it were by one act of comprehension are already contained And if none hitherto have on set purpose undertaken to display the same at large the true reason might be there are so many Vertues in our Churches Constitution no wonder if none have applied their labours unto every one of them in particular It is this Moderation of our Church which renders her so like the Primitive and Apostolical pattern and makes her have so much sympathy with the true Catholick Church of Christ Unto the judgment of which Church Universal as our Church of England submits her self and would at any time as King James used to declare refer her self to a free and general Council if it could be had Which is a worthy instance of her real Moderation So and for the same reason do I here most readily and heartily submit whatsoever I have said or writ to the Judgment of the Church of England and if in the variety of matter before me any thing contrary to or diverse from the truth she asserts hath escaped me I solemnly retract the same T. P. VErùm apud Sapientes atque in famosâ nobilique Ecclesiâ cujus specialitèr filius sum Quae dixi absque praejudicio sanè dicta sunt saniùs sapientis Hujus praesertim Ecclesiae authoritari atque examini totum hoc sicut caetera quae ejusmodi sunt universa reservo Ipsius si quid alitèr sapio paratus judicio emendare S. Bernard Ep. 174. Ad Canon Lugdun Imprimatur Ex Aedib Lambeth Apr. 28. 1679. Geo. Thorp Rmo in Christo Patri D no D no Gulielmo Archiep. Cant. à Sacris Domesticis THE CONTENTS Chap. I. OF Moderation in general § 1. The loud demands of late among us for Moderation taken notice of § 2. The specious pretences of several Factions thereunto exposed § 3. The general meaning of Moderation noted § 4. The use of the Greek word for Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is borrowed from the Law explained § 5. The forensick notion of Moderation applied to Moderation in Religion § 6. What is justly expected of those who causlesly blame our Church with want of Moderation § 7. Moderation considered not only as a vertue of publick but of private persons both toward their Governours first and also toward one another § 8. Some general rules or measures according to natural Justice and Christianity whereby we may judge of the Moderation of the Church with the design of this Treatise declared p. 1 Chap. II. Of the false notions of Moderation which many have taken up § 1. How it comes to pass that the name of Moderation is so seldom apply'd to what it ought to be § 2. The sense of that Text inquired into Phil. 4. 5. Let your Moderation be known unto all § 3. Those words of the Apostle purposely are directed to the suffering sort of Christians § 4. Some false notions and evil meaning of the word Moderation briefly animadverted on and overthrown p. 22 Chap. III. Of Moderation with respect to the Church of England § 1. What is to be understood by the Church of England § 2. The Moderation of our Church frequently confessed by her Adversaries sometime truly sometime upon design but most often our Church is reproached and opposed for her Moderation by each sort of Adversaries § 3. From the joint opposition made against our Church by her Adversaries on either hand is taken the chief inartificial proof of her Moderation p. 33 Chap. IV. Of the Moderation of our Church in respect to her Rule of Faith § 1. In holding to her true and just measure as is proved from her Articles and Canons and other Monuments of the Church § 2. In her avoiding the extremes of those who take away from the due perfection of Holy Scripture and of others who seem officiously to add thereunto § 3. In her judgment of the letter and sense of Scripture and in the use of such consequences as are duly drawn from thence § 4. In reference to the Versions and Translations of Holy Scripture several instances of Moderation in our Church §
may by kindness courtesy and benignity § 8. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of publick persons consists either in the equitable and benign administration of Laws spoken of before or 2. In the framing of such Laws as are in themselves equitable and benign Now whether the Laws of this or any other Church be such is to be judged by comparing them with the natural Rules of Justice and Goodness but more particularly with such Rules as our Christianity doth offer for the direction of our Judgments Some of those Rules which natural Justice and Christian Prudence may direct us to are such as these 1. Benignity is not to exclude Justice The Rules of which therefore are to be considered in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as well as those of the other 2. In those Laws which respect Ecclesiastical Polity and particularly the administration of the publick Assemblies there is to be considered a Justice to God as well as to one another because it is his worship and service which is to be celebrated 3. The Justice which we owe to God cannot be satisfyed nor his honour consulted unless all things be done decently and in order because God is the God of Order and not of Confusion 4. That all things be done decently and in order some certain Rules are to be prescribed within such bounds and for such ends as there is general direction given without which Rules order among a multitude can never be preserved 5. Against which Rules so prescribed no such exception can reasonably be allowed or considered which tends alike to the overthrow of all 6. 'T is fit the Governours of every particular Church should consider the same in its relation to the Church Universal of which it is a part and in their particular Society benignity to one sort of men ought not to exclude the consideration of others especially the major part 7. Benignity is to be shewed to the humble and peaceable but it can in no wise be challenged by the proud and froward especially who are manifestly prepared to make ill use of the benignity of the Church as much as possible to the ruine of the Church and their own and others greater mischief 8. True benignity aims more at the real profiting any person whatsoever than the gratifying their humours and sickly phancies These and the like Rules seem to be the proper measures of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation where they are observed And that these and such other rules as are comprehended in the nature of true Moderation are wisely and faithfully observed by our Church the design of this Treatise is by variety of proper proofs and instances to make evident and that it may the more certainly appear I shall for the most part compare this Moderation of our Church with the extreams of Popery and Enthusiasm CHAP. II. Of the false notions of Moderation which many have taken up § 1. How it comes to pass that the name of Moderation is so seldom apply'd to what it ought to be § 2. The sense of that Text inquired into Phil. 4. 5. Let your Moderation be known unto all § 3. Those words of the Apostle purposely are directed to the suffering sort of Christians § 4. Some false notions and evil meaning of the word Moderation briefly animadverted on and overthrown § 1. THE reason why this word Moderation is so seldom apply'd in its most proper and useful sense by them that make most noise about it is because the licentious humour and wanton appetites of those who affect novelty in Religion are through the liberty they have had become more and more insatiable like the Horseleech they are ever crying Give Give and the more Moderation is used the more their cries are renewed and to make their demands more plausible Moderation is called for by the Authority of St. Paul Let your Moderation be known unto all men the Lord is at hand § 2. The continual claim for Moderation being so often repeated in those words of the Apostle Since they are so exceedingly misunderstood by some or obstinately misapply'd by others it may be judged very fit to render the true sense of the words as evident as may be before we proceed Those who consider the context may find the Blessed Apostle exhorting the Philippians and in their name all that should be persecuted in the glorious cause of Christianity that they would endure their tryals at least with all patience and equanimity and if it might be that they would rejoice in the midst of their suffering condition v. 3. Rejoice in the Lord always and again I say rejoice Let your Moderation be known unto all as if the Apostle had said a See Erasmus Paraphrase Commended in the Injunctions of K. Edw. 6. 1547. of Q. Eliz. 1559. §. 6. Ordered to be had in every Church and by all the Clergy under B. D. O ye Christians in the midst of your afflictions I exhort you again and again to rejoice in God because of the double need thereof in your suffering condition and that you would maintain a present and an upright mind although the iniquity of your persecutors is immoderate against you yet let your Moderation and patience be known unto all men not only your Brethren and Fellow-sufferers for their encouragement and support but even to the adversaries and opposers b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys in loc that by your goodness and even temper they may be won over and reconciled to the Christian Religion they now persecute I would not have you bear any revengeful mind nor envy them their prosperity for the coming of the Lord is at hand who can and will in due time execute his justice on the Enemies of his Church and deliver his people as he pleases or reward their patience abundantly For in the third and fourth verses S. Paul solemnly mentions his Fellow-sufferers with honour and according to a right Apostolick care of them v. 3. I intreat thee true Yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life where by Fellow-labourers certainly are meant his Fellow-sufferers which only could be understood by those Women who suffered with him in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rogo eis opitulare quae mecum certaverint in evangelio Foeminas nempe quae unà cum Beato Paulo pâ—ssae essent afflictiones Erasmi Paraphr who for the Faith strove together and contended with himself through sundry difficulties and sufferings whom in the sixth verse he further continues his speech to Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God and the peace of God shall keep your heart c. And when the Blessed Apostle wrote this Consolatory Epistle to the Philippians S. Paul was not only in bonds in defence and confirmation of the
Gospel Ch. 1. v. 7. But unto them of Philippi also was this grace given in the behalf of Christ not only to believe in him but also to suffer for his sake v. 29. § 3. Thus it is evident that this Exhortation of S. Paul here to Moderation is indeed directed by him absolutely to the patient and suffering sort of Christians Which let those take notice of especially who affect so much to be counted the suffering party which if they are who call themselves so then the Apostle speaks more to them than any Let your Moderation be known unto all d Of this perhaps they may be better satisfied from Mr. Pools Synopsis Criticorum De afflictionibus hîc agitur Zanch. Ver. Er. Bez. c. But it is the cause only makes the Martyr Some may suffer indeed justly as a due reward of their deeds through their own ill will Others according to the will of God 1 S. Pet. 4. 16 19. when they have done nothing amiss S. Luke 23. 41. and this I take to be the real Case of the Church of England Wherefore we seriously wish they would present themselves real examples of the thing it self who make so much noise of the word We may heartily wish they who seem so earnest for Moderation would consider whether it seems not agreeable to that equal temper of mind recommended in the Text for all to be disposed to interpret every thing to the best and to go as far as they can for peace and unity in the Church and compliance with what is enjoin'd I wish such would please to consider and read the words in their true sense with any of those Versions which are given of them Let your equity e Bez. Castell Your gentleness f Trem. Dr. Ham. Your patient mind g Our old English Tr. Erasm Par. Your taking all in good part h Bez Com. Your reasonable Conversation i S. Ambr. Your modesty k Vulg. Lat. S. Hier. Your giving way one to another l Erasmus Your Moderation be known unto all § 4. That we may the more clearly understand the Moderation of our Church we will further inquire into their false notions of Moderation who so vehemently seem to require it in our Church which requiries are made either to private persons or to those in authority 1. When private persons are called upon to let their Moderation be known unto all men They as far as they know their own minds themselves and are not averse to declare it in their writings and other expressions of their meaning undeniable by Moderation would have 1. Either an Indifferency whether they do or do not what is required or 2. They mean an Omission of what is appointed or 3. They understand by it the doing quite contrary When appeal for Moderation is made to Governours by Moderation they would understand either 1. A forbearance of the execution of Laws especially which relate to matters Ecclesiastical or 2. An abolition of them or 3. An utter alteration of Government So that all the burden for Moderation relates to the remission of the obligation and observance of the Laws especially of the Church and their whole sense of Moderation doth contain many odd suppositions particularly that the conditions of our Communion are very unlawful very immoderate and inexpedient Wherefore if in the following discourse we make it appear that the entire constitution of our Church doth exhibite as great Moderation and as equal temper as any Church in the Christian World doth or ever did since the Primitive Times we shall justify our Constitutions from those exceptions mentioned and a thousand times as many more as they can raise For supposing at present which afterward I shall plainly demonstrate that the conditions of our Communion are not unlawful and that the appointments of the Church as they are and what relates thereunto are very moderate then it will plainly and necessarily follow 1. That an indifference in doing or not doing what is required or an omission of what is matter of duty or doing quite contrary must needs be so far from Moderation that it will appear to be a great affront to the authority of a well-setled Kingdom and Church and the more moderate this is the higher will be the aggravation of their crime 2. As to the forbearance of the execution of such Laws I shall only say thus much That if for political considerations Superiours should give way at any time to such a forbearance it may not be unseasonable to consider as among the Jews there were some things permitted or tolerated not for their own goodness but because of the hardness of the hearts of the people So when Constitutions equal in themselves are remitted in consideration only of the weakness of the people the people ought to be instructed of the reason they have to be humbled for their own imperfection that they may not glory in their shame lest they go on to take heart against the Laws and accustom themselves to frowardness 3. As to change or abolition of Laws I only here touch upon what hereafter will be more amply shew'd That the Moderation of our Church is such that she always hath publickly profest That the Rites of the Church and particular forms of worship are in their own nature indifferent and mutable And it is notorious matter of fact among us that the Church hath often made those alterations which occasion hath required and for the same reasons can do the like again 4. As to an utter alteration of the Government which some there are would look at as a prime point of Moderation I should be very injurious to truth if I should not observe That some who begin with but desires of Moderation never leave till they end in the utter subversion and extirpation of what they declare themselves averse from which renders this undertaking more necessary Thus King Charles I. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Med. 11. took notice of some Reformers who by vulgar clamours and assistance did demand not only Toleration of themselves in their vanity novelty and confusion but also abolition of Laws against them and a total extirpation of that Government whose Rights they have a mind to invade Lastly To take their words in the most mild sense not for an absolute change of the entire Government but for such an alteration of the Laws as seems to be meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation as it is sometimes taken for a correction of the Laws by Equity Most known unto all it may be that the Church of England never refuseth this But in cases of such mitigations and remissions as are called for we must consider there is generally supposed either an unjust sentence or some rigour of the Law or some great inconvenience attending All which the wisdom of Government will not hastily and at every motion determine especially when such alterations are challenged as matter of
employed in defending and illustrating the Holy Scriptures in the admirable Edition of their Originals and their most famous and approved Versions Although our Sacred Polyglot Bible hath no more escaped its Prohibition at Rome q Indice librorum probibitorum Alexandri 7. Pontif. Max. jussu edito Biblia Briani Waltoni Angli cui Titulus c. than it did the feeble assaults of some others here at home 2. Whereas the Church of Rome will not allow Translations ordinarily to be made into the vulgar tongue r Prohibentur Biblia linguà vulgari c. Monition general Reg. 5. cum Indicâ— libr. prohib Alex. 7. P. V. Concil Trid. Sess 22. Can. 9. unless in a particular policy to serve some extraordinary occasion as when the Doway Translation was admitted as they tell us because of the importunity of Hereticks And when such Translations are unwillingly made they are not suffer'd without particular Licence Å¿ Non sine jacâ—ltate in scriptis habita Reg. In l. Concil Tâ—id obtained under the hand of the Bishop or Inquisitor by the advice of the Confessor which some call a Prudential dispensing of Scripture t V. Pref. to the Doway Bible Yea such Faculties of licensing sometimes in shew of Moderation are granted to the Bishops as was done by Pope Pius IV. but soon after they are recalled again very strictly which was performed by P. Clement VIII and also by P. Paul V. in a very smart Breve dated 1612. u The Translators of the Engl. Bibl. to the Reader So much are they afraid of the light of the Scripture that they will not trust the people with it no not as it is set forth by their own sworn men no not with the licence of their own Bishops and Inquisitors The Church of England from time to time hath taken a just care to have the holy Originals rendred into the common Language that all Gods people may be enriched more and more in the knowledg of God as Epiphanius tells us the ancient Church had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters of the Divine Books and therefore the Translation of the Holy Bible in English hath by the Command of Authority had its several reviews and its Translation also into the Welch or British Language hath been ordered in the fifth year of Queen Elizabeth 3. Whereas in the Translation of the Holy Bible many have attemper'd their Versions to their own private and particular sentiments as is notoriously done in the English Translations at Doway and Rhemes and as Grotius x Inter multa quae fidei nocent hoc non est minimum quod versionem quisque attemperat ad suas sententias sua cuique Deus fit dira cupido hoc vero non est Idola sacere imò semet collocare in templo Dei Gro. Animadv ad Artic. 32. hath charged Beza and Piscator and others for inclining their Translations somewhat to their particular suppositions and opinions and as King James at the Conference at Hampton-Court noted the same of the Geneva Version The Moderation of the Church of England hath been such even beyond the care of all kind of Elective Philosophers that she appears sincerely to have espoused the Truth it self without any Dowry y Veritas sine Dote Herbert de Verit. of interest and affection to opinions The more gross was the calumny of Gregory Martin to our Translators of the Bible It is evident you regard neither Hebrew nor Greek but only your Heresy Whereas our Church hath followed no particular Versions but wisely consulted the others then extant which could come to the Translators hands as they themselves testify and enumerate in the Preface to the Bishops Bible the better to enable them to attain the true sense of the Original Not making a second hand Translation such as the Rhemish which was but a Translation of the vulgar yet avoiding also as the Translators of our Bible themselves profess On one side the scrupulosity of the Puritans who leave the old Ecclesiastical words and be take themselves to other as when they put washing for baptism and Congregation instead of Church as also on the other side we have shunned the obscurity of the Papists in their azymes tunike holocausts prepuce and a number of such like yet such is the further modesty and Moderation of our Church it doth not assume to her self to have perfected or made absolute her labour herein but owns it such as may be made more consummate upon further light and experience § 5. Between the extremes of those who on one hand keep the Holy Scriptures from the vulgar as doth the Church of Rome and on the other hand those who account the Scriptures fit only for the vulgar as many of our Sectaries who think themselves already so perfect as to be above consulting the word of God as they call it without them The Church of England according to an excellent Moderation commends unto all of her Communion even to the vulgar a diligent hearing and reading the Holy Scriptures z K. Edw. 6. Inj. 1547. Q. Eliz. Inj. 1559. as appears in sundry places of the Homilies more particularly in the first Homily which is a fruitful exhortation to the reading and knowing of Holy Scripture That man saith the Homily a Homily 1. is ashamed to be called a Lawyer Astronomer Physician Philosopher that is ignorant in the Books of Law Astronomy Physick Philosophy and how can any man then say that he professeth Christ and his Religion if he will not apply himself to read hear and know the Books of Christian Doctrine b The Collect for the second Sunday in Advent Inter Libros prohibitos non habet Ecclesia Anglicana Libros sacros à Deo profectos Rex Jacobus c Severi Homines centum circiter Bibliorum editiones prohibent proscribunt Bened. Turretinus 1619. And though the people by daily hearing of Holy Scripture read in the Church should continually more and more encrease in Christian Knowledge yet it is intended and required that especially the Clergy and Gods Ministers in the Congregation should by often reading and meditating on Gods word be stirred up to Godliness themselves and be more able to exhort others and confute the Adversaries of the Truth as we observe from the Preface concerning the service of the Church and at the beginning of the second part of the Homilies there is a particular Admonition to all Ministers Ecclesiastical That they above all others do aptly plainly and distinctly read the Holy Scriptures § 6. For the governing our reading of Holy Scriptures whereas before the Reformation the Godly and decent order of the ancient Fathers was broken d Pres of the service of the Church and neglected by planting in uncertain stories and legends so that many Books of the Bible were but begun and never read through Now the order e Preface concerning the Service of the Church for Prayer and
principal motives why we rejected the Papacy was the constant Tradition of the Vniversal Church § 5. Concerning our Churches own Testimony Her Modesty and Moderation hath been always exemplary so far from assuming the Title of Catholick to her self only as St Austin tells us the Arians did and since them the Romanists c S. Aug. Ep. 48. ad Vincen. That she hath counted it a sufficient honour to be an humble and nevertheless for that eminent Member of the Universal Church and with her a Witness and Keeper of Holy Writ and though she vindicates to her self an authority to interpret the Holy Scripture within the bounds of her own Discipline for the edification of her own Family in Truth and Love and also asserts to her self an Authority in Controversies of Faith Article 20. namely for the avoiding diversities of opinions and for the establishing consent touching true Religion yet I cannot well omit to observe the wise modesty of our Church in her asserting her own authority in Controversies of Faith which expression I may have leave to illustrate from such another instance of Wisdom and Moderation in the recognition required to be made of the Kings Supremacy in our subscription according to the 36. Canon and in our Prayers wherein we acknowledge Him Supreme Governour of this Realm in all Causes and over all Persons It is not said over all Causes as over all persons forasmuch as in some Causes Christian Kings do not deny some spiritual power of Gods Church distinct from its temporal Authority which yet refers to the King as their Supreme Keeper Moderator and Governour Even so the Church declares her Authority in Controversies of Faith not that the Church of England or any other Church no not the Universal Church hath power to make any thing which is in controversy matter of Faith which God hath not so made The Church owns that she hath no power against the truth but for the truth Neither may it expound one place of Scripture that it be repugnant to another Article 20. But she hath power to declare her own sense in the Controversy and that I may express my own meaning in better words than my own d Pref. of Bishop Sparrow's Collection of Eccl. Records c. To determine which part shall be received and profest for truth by her own Members and that too under Ecclesiastical penalty and censure which they accordingly are bound to submit to not as an infallible verity but as a probable truth and rest in her determination till it be made plain by as great authority that this her determination is an error or if they shall think it so by the weight of such reasons as are privately suggested to them yet are they still obliged to silence and peace where the decision of a particular Church is not against the Doctrine of the Vniversal Not to profess in this case against the Churches determination because the professing of such a controverted truth is not necessary but the preservation of the peace and unity of the Church is is not to assert infallibility in the Church but authority Wherefore Mr Chilingworth e Chilingw Pres §. 28. had very just reason to declare Whatsoever hath been held necessary to salvation either by the Catholick Church of all Ages or by the consent of Fathers measured by Vincentius Lirinensis his Rule or is held necessary either by the Catholick Church of this Age or by the consent of Protestants or even by the Church of England That against the Socinians and all others whatsoever I do verily believe and embrace Whereas the Pope and Church of Rome do challenge to themselves an authority supreme over all Causes and Persons by their Infallibility by which they exclude all others from their peace and themselves from emendation Neither are their followers much in the way thereunto by what Card. Bellarmine doth assert of this supreme Authority If the Pope saith he f C. Bellarm de Pontif. Ro. l. 4. c. 5. should err in commanding any Vices or forbidding any Vertues The Church is bound to believe those Vices are good and those Vertues are evil unless it would sin against Conscience g In bono sensu dedit Christus Petro potestatem saciendi de peccato non peccatum de non peccato peccatum c. Bell. c. 31. in Barklaium However in his Recognitions h Locuti sumus de actibus dubiis viâ—tâ—tum aut vitiorum Recogn operum c. B. p. 19. he minceth the matter in a distinction of doubtful and manifest Vices and Vertues O Blessed Guides of Souls How did the Illustrious Cardinal miss being Canoniz'd for that glorious Sentence and to help him for a Miracle to qualify him for an Apotheosis why did not some cry out of it So many words so many Miracles Thus many of the Romanists make the Pope such a Monarch in the Church as Mr Hobbs doth his Prince in the State i Hobbesius de Cive c. 7. art 26. c. 12. art 1. The interpretation of Holy Scripture the right of determining all Controversies to fix the rules of good and evil just and unjust honest and dishonest doth depend on his authority in the power of whom is the chief Government But this Doctrine is as bad Philosophy as that of the Cardinals is Divinity Among these excesses let us not forget the Moderation of our Church which holds she may revise what hath slipt from her wherefore in her 19. Article she declares As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred a charge agreeable to the Moderation of our Church considering what might have been further said which by the same proportions of reason she supposeth true of her self and of all others viz. That they are fallible and may erre § 6. Of the use of Reason with Reference to divine matters there may be elsewhere occasions in this Treatise to discourse * Ch. 6. §. 9 10. Yet here it is to be observed our Church doth not make its own reason a rule of Faith nor the sole Interpreter of Scripture much less the reason of private men yet because mankind hath no reasonable expectation of Miracles especially when ordinary means are sufficient and abounding and because the Holy Spirit of God in the testimony of his Church hath all along certainly conveyed to us the sense of many places beside That what is most needful to be heeded is very plain our Church doth allow and suppose rational mens perceiveing the sense of Scripture by the due use of their understanding which practice must also necessarily engage such to a high regard of what was anciently received in the Catholick Church For as nothing is held among us more agreeable to reason than our Religion so in expounding our Religion and in interpreting Scripture our Church makes use of the best and the truest reasons as is manifest in what she declares and enjoins and
Christian people Let Archbishop Laud be heard for once by those who have doubted his judgment in this matter l Archbishop Laud §. 16. Num. 31. I ever took Sermons and do still to be the most necessary Expositions and applications of Holy Scripture and a great ordinary means of Salvation To the same purpose Hooker's Eccles Pol. l. 2. § 22. Neither hath the Church of God ever had any where more useful practical and judicious Preachers than those who with the Church of England have thus ingenuously and equally judged of the use and necessity of Preaching on one hand esteeming its real use and benefit on the other hand not judging it the chief exercise of Religion and the worship of God nor allowing that for the hearing of a Sermon which spends its Life in its Birth as Mr Hooker saith the Prayers of the Church should be slighted neglected or mangled m In concione solâ totum fermè Divini cultûs ritum collocant non tales erant antiquae piae Synaxes Ar. Spalat l. 7. c. 12. At the Conference at Hampton-Court the Bishop of London humbly desired his Majesty That there might be a praying Ministry among us it being now come to pass that men think it the only duty of Ministers to spend their time in the Pulpit I confess saith he in a Church newly to be planted Preaching is most necessary not so in one long established that Prayer should be neglected I like saith King James your motion exceeding well and dislike the Hypocrisy of our time who place all Religion in the Ear. At the very dawning also of the Reformation Preaching was also especially useful and few were exercis'd therein and had a right skill therein which made the Institution of a Christian man set out 1537. because of the difficulty thereof say Surely the office of Preaching is the chief and most principal office whereunto Priests or Bishops be called by the authority of the Gospel though by Preaching there might be meant the Annunciation of the Gospel which is done by lively reading of the Scriptures and in sundry other Ministerial Offices Wherefore in the Church of England we have the lively Oracles of the Holy Scriptures declared and read among us n Coimus ad divinam Literarum commemorationem Tert. Apol. We have Catechising and Expositions on the Church Catechism We have also excellent Homilies too much despised for their plainness yet the same which Bucer o Quid illi qui non sustineant audire erectis animis cupidis tam breves easque tam salutares Homilias totas Censura M. Buceri magnify'd as short and wholsome Sermons not only for the help of non-Preaching Ministers but withal a pattern and as it were a boundary for the Preaching Ministers as King James hath it in his Directions 1623. of which how modestly and moderately doth the Church her self speak in its 35. Article That they contain a Godly and wholsome Doctrine necessary for these times We have also the Lives and Counsels of the Church's Ministers which are living Sermons too p Vereor nè pancae extant inregno vivae conciones Calv. Ep. 87. So that among us we have all sorts of Preaching if the commonness of it did not make it despised Great care also is taken for other Sermons too q Canon 45 46. Rubrick after the Nicene Creed Yea our Church hath used all possible means that the Preaching of her Ministers may be useful and as they ought to be as appears from the exhortations which are made at the Ordinations of Bishops Priests and Deacons and the subscriptions which are made before the Bishops which are also incomparably enforced by r V. librum quorundam Canonum 1597. Can. 50. C. 54. Q. Elizabeth's Articles for doctrine and Preaching 1554. their Majesties directions from time to time as hath been instanced Ch. 6. § 5. Notwithstanding many are of the mind with those in Scotland who esteemed the Directions of King James to Preachers to be Limiting of the Spirit of God ſ Spotswood History of Scotland ad an 1622. What would they have thought of the Proclamation of King Edw. VI. which inhibited all Preaching throughout the Kingdom that the Clergy might apply themselves unto Prayer The Copy of which Inhibition is in Fuller's Church History t Fuller 's History Ec. ad an 1548. 2 Ed. 6. In the Preface to the Directory we see the Prelates accused for the crime of making Preaching inferiour to the Common-Prayer which charge contains a fallacy like that of a complex Interrogation For our Liturgy doth not exclude but suppose and require Preaching and doth contain in its daily Offices sundry sorts of real Preaching beside Among professed Christians ought Preaching to contend with Prayer either as to the necessity of it or dignity when Prayer is our duty to God immediately and doth suppose people already instructed In the Notes on the view of the Civil and Ecclesiastical Law u P. 3. Ch. 4. §. 3. it is very well concluded All this while we should not detract any thing from Preaching considering our selves to live under a State so maturely composed and so throughly advised and setled in the Faith it would be expected that we should so far moderate our opinion of Preaching as that our magnifying thereof may no way tend to the discredit or disadvantage of most necessary Prayer Our Church doth not admit to the Office of Preaching any but who are ordained and licensed thereunto Yet our Church doth allow such kind of Sermons as we call in the Colleges Common places for the training up of Candidates in Divinity and for their tryal of skill before competent Judges The Moderation in our Church is further known in that among us its Ministers are not expected nor do they endeavour to take the people in their Preaching by mysterious non-sense or by storm and sensible noises and uncouth tones and grimaces whereby a tumult and confusion is rais'd in the animal passions scaring weak people almost out of their wits and common sense just as the Valentinian Hereticks x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 4. used hard words and thundring noises in their Conventicles to cause astonishment in the people y Nihil tam facile quà m vilem plebeculam indoctam concionem linguae volubilitate decipere quae quicquid non intellexit plus miratur S. Hier. ad Nepotian Ep. 3. Our design is otherwise by a rational and sober surrender of their minds to gain our Hearers to truth and goodness Whence it follows that among such as Mr Hooker well notes z Eccles Pol. l. 5. §. 2. The vigour and efficacy of Sermons do grow from certain accidents which are not in them but in their maker his gesture his zeal his motion of body inflexion of voice c. Here it is not improper also to justify the Moderation and good reason our Church hath for the distinction it hath
Christ which of themselves are sufficient motives to Religion and make the same proceed from the most free and most suitable and noble principle that can be of affection and thankfulness to God § 13. Because an Oath is an act of Divine Worship in which we solemnly invoke God as a witness to what we swear It is but proper here to take notice of the Moderation of our Church in what relates to Oaths 1. Our Church doth in the 39. Article of Religion excellently declare and in the Homily against perjury at large prove The lawfulness and benefits of swearing for causes necessary and honest and for the ending of controversy and sets forth also the sore danger of perjury 2. Our Church doth at large testify against customary and unnecessary Swearing and the mentioned Homily declares the danger and vanity thereof Both these purposes of the Homily are briefly contained in the 39th Article Thus As we confess vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ and James his Apostle So we judge That Christian Religion doth not prohibite but that a man may swear when the Magistrate requireth in a cause of Faith and Charity so it be done according to the Prophets teaching in Justice Judgment and Truth In a few lines also of the Homily our Church seems fully to determine the whole Controversy which our Sectaries have rais'd concerning Swearing When Christ so earnestly forbad Swearing it may not be understood as though he did forbid all manner of Oaths but he forbiddeth all vain Swearing and forswearing both by God and by his Creatures as the common use of Swearing in buying and selling and in daily Communication to the intent every Christian mans word should be as well regarded in such matters as if he confirm'd his Communication with an Oath for the truth is as Theophylact writeth no man is less trusted than he that useth much to swear Beside the practice of the Gentiles to swear by Creatures the Jews had fallen into that Custom which gave our Saviour and St James occasion to forbid such S. Mat. 5. 34. S. James 5. 12. kind of Swearing which also was in use among the Manichees as St Augustine notes x Jurabant saepissimè nulloque mentis scrupulo per Creaturas c. Faust 22. Seeing then all Swearing by the Creatures is counted by the Homily Vain-Swearing It can be deemed no other to swear by the y V. Catechism Trident Blessed Virgin or by Saints or their reliques since they have no delegated power to know our hearts or to punish Perjury At the solemn Inauguration of the Emperour he saith I swear unto God and S. Peter c. When any enter into a Monastery they say I vow unto God and to the Blessed Virgin and to S. Dominic or some other their particular Saint 3. Concerning the matter and obligation of lawful and unlawful Oaths we may hear our Church excellently advising and declaring Therefore whosoever maketh any promise binding himself thereunto by an Oath Let him foresee that the thing he promiseth be good and honest and not against the Commandment of God and that it be in his own power to perform it justly and such promises must men keep evermore assuredly But if a man at any time shall either of ignorance or of malice promise and swear to do any thing which is either against the Law of Almighty God or not in his power to perform let him take it for an unlawful Oath Of an unlawful Oath the same Homily determines in the Case of Herod That as he took a wicked Oath so he more wickedly performed the same These full and just determinations of the Church might be fitly commented on by what Bishop Sanderson hath writ of the obligation of Oaths especially in his third Prelection and may very justly also be applyed to the Case of the solemn League and Covenant which sufficiently justifies the abjuration of the Covenant as it is required in the Act of Uniformity 4. Our Church lays a great charge and weight on the words of the Prophet Jeremiah Ch. 4. V. 2. Thou shalt swear in Judgment Truth and Righteousness Whosoever sweareth let him be sure in his Conscience That his Oath have these three conditions z Homily against Perjury which also are mentioned in the 39th Article and largely insisted on in the Homily All which do sufficiently testify against the Equivocations and mental reservations which the Jesuits allow and defend which is a most notorious artifice of deceit a great profanation of the divine name and contrary to the nature and end of Oaths And that we may observe how rightly our Church judgeth of the Power of the Pope or of any other in rescinding and dispensing with lawful Oaths a Vi. Duo brevia Pontisicis Ro. 1. dat 1606. 2. dat 1607. contra juram Fidel. in R. Jac. Apologiâ yea dispensing with men aforehand to make unlawful Oaths and Vows as in Marriages within the degrees Levitical b Apol. of certain Proceedings in Courts Eccles p. 2. c. 2. p. 18. The sixth part of the Homily against wilful Rebellion speaking of the Bishops of Rome discharging the Subjects of the Kings of England of their Oath of Fidelity to their Soveraign Lord as particularly Innocent III. to King John calls it fitly A feigned discharging of their Oath and fealty and a vain cursing of the King Which practices of the Popes rely upon two Principles of the Church of Rome 1. That the Pope hath an absolute and Oecumenical Authority over the whole World and that all Oaths are to be taken with a reserve of his pleasure and that he hath the sole power to declare and dispense in what relates unto them 2. That Faith is not to be kept with Hereticks which Doctrines are published in the Books of the Famous Romanists neither prohibited nor animadverted on c Nullo modo Fides servanda Haereticis etiam Juramento firmata Simanca In interpreting Oaths as our Church doth not encourage any loose sense that the taker by any evasion may collude the design of the Law so also our Church rejects such rigid interpretations which force the words to a severe sense but where a fair and easy construction may be made by the natural interpretation of the words which is agreeable to truth and justice and may secure the intention of Superiours such a construction our Church is ready to allow of and encourage d Vi. Q. Eliz Admon V. Article 37. 5. The general Oaths enjoined or defended in our Church are but few and those for great causes appointed and with great Moderation framed As 1. The Oaths of Allegiance and Supremacy The necessity and Moderation of which hath been largely expounded in the Apology of King James and others d See the Admonition of Q. Eliz 1559. of the Oath of Supremacy Nunc mitius ac moderatius substitutum est Sander de Schism Angl. p. 149. since which the
Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized Her sound and charitable judgment of such as die after Baptism § 3. In some necessary cautions referring to the administration of Baptism § 4. Referring also to the susceptors § 5. In what is required of them who administer that Sacrament In reference to the Holy Supper of our Lord § 1. The same is with us celebrated in both kinds § 2. The Doctrine of Transubstantiation is rejected by our Church not running to the other extreme of denying a real presence of Christ in the Sacrament § 3. The Moderation of our Church in complying with the necessity of the Age but not with the Church of Rome and others who require their people to communicate not so much as thrice a year § 4. Participation of the Holy Supper required after Confirmation but not after the rigid Examinations of some or the auricular Confessions of others Neither is it made a private banquet § 5. In our Church there is not to be a Communication of the Eucharist without Communicants The Moderation of the Church in other Rubricks referring to the Holy Communion § 1. OUR Church according to that Moderation in which she excels raiseth no needless strife or controversy about words or names a Saepe a. Eccl. Angl. professa est de verbo nullam litem se moturam modo pristina sides sit restituta Rex Jac. ad C. Perr particularly relating to the Holy Sacraments The name of Sacraments saith the Homily b Homily of Com. Pr. and Sacram. may in general acception be attributed to any thing whereby a holy thing is signified thus as Chilingworth c Chilingw Pref. §. 24. noteth we use the names of Priest and Altar and yet believe neither the corporal presence nor any proper propitiatory Sacrifice Yea so exceeding moderate and prudent was the Church that in the 7. Canon 1640. it abundantly cautions lest those words be used otherwise than in a metaphorical and improper attribution d In Liturgiâ Anglicanâ habemus quidem Sacrificii nomen offerendi verbum etiam hostiae mentionem sed nihil magis adversatur Missatico sacrificio quà m tota haec oratio Rivet Gro. discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. Notwithstanding all these just and careful explications why should our Church for the use of those words be traduced as relishing of Popery any more than for favouring the Sabbatarian Doctrine because in the 70. Canon in English the word Sabboth Day is used for the Lords day and dies dominicus it is in the Latin Canons in the Homily also of the time and place of Prayer 't is called Sabboth day that is the Sunday the Holy day of rest and in King Henr. 8. Act of abrogation of certain days it is said since the Sabboth day was ordained for mans rest and in Qu. Eliz. Injunctions the same word is as in the rest used in a general accommodation to the improper use of the vulgar which clauses mentioned are known to have been before this word among some others hath been set apart as one of the Shiboleths of a party Whereas rather the Moderation of the Church should be taken notice of which insists not so much on the nicety of the word as on the integrity of its sense § 2. Our Church receives none as proper Sacraments generally necessary to salvation but such as are so Which said expression contains a great deal of Moderation notwithstanding it hath been much cavill'd at by some of rigid principles for our Church doth no where assert the receiving so much as the true Sacraments to be always to every one particularly and absolutely necessary to Salvation Our Church saith Bishop Branthal e To M. Militier receives not the Septenary number of Sacraments being never so much as mentioned in any Scripture or Council or Creed or Father or ancient Author first devised by Peter Lombard 1439. First Decreed by Eugenius the 4th 1528. First confirmed in the Provincial Council of Senes 1547. and after in the Council of Trent The word Sacrament is taken largely and then washing the Disciples feet is called a Sacrament then the sprinkling of ashes on a Christians head is called a Sacrament then there are God knows how many Sacraments more than 7. Or else it is taken for a visible sign instituted by Christ to convey and confirm invisible grace to all such partakers thereof as do not set a bar against themselves according to the analogy between the sign or the thing signified and in this sense the proper and the certain Sacraments of the Christian Church common to all or in the words of the Church generally necessary to Salvation are but two Baptism and the Supper of the Lord more than these S. Ambrose writes not of in his Book de Sacramentis because he did not know them And here it may not be improper to add those memorable words of S. Austin f S. Aug. Ep. ad Januar 118. which were recited in the Articles of Religion 1552. published by King Edw. 6. and are cited also in our Homily of Sacraments Our Lord Jesus Christ hath knit together a Company of new people that is Christians with Sacraments most few in number most easy to be kept most excellent in signification as are Baptism and the Lords Supper beside which two Sacraments of the New Testament our Church appointeth no other way of solemn engagement to Christianity § 3. The Holy Sacraments among us are administred in such order prescribed as is suitable to the end of their appointment Our Church most strictly holding to what is of Divine Institution and adding nothing which is humane to the Sacraments themselves nevertheless the Prayers and Blessings and Exhortations and what is enjoin'd promote the true design of the administration In which the Moderation of our Church holds a just mean between those who deny the Church any use of its Christian Liberty and between the intolerable excesses of the Church of Rome yet so very moderate is our Church in this particular that the Lutheran Churches cannot compare themselves with her for Moderation for they retain Exorcism and other Ceremonies in use with their Sacraments beside their peculiar doctrines and usages referring to the Holy Supper § 4. Our Church doth not make the efficacy of the Sacraments to depend upon the bare administration whether the mind be well prepared or no I dare not say that most Romanists generally mean so by the Opus Operatum in the Council of Trent g Concil