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; [Page 2] 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 [Page 3] 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 twinkling of an eye, cast their countenances into a solemn mortify'd guize: and they were the first that inveighed against Persecu­tion; and cryed out: If we had been in the days of our forefathers, we would not have been partakers with them in the bloud of the Prophets: (S. Matt. 23. 30.) how­ever they were in their principles prepa­red to fill up the measure of their Fa­thers: Wherefore our Blessed Lord called them Serpents (v. 33.) a subtle, nimble, insinuating generation, full of folds and intrigues, humble and flexible in all ap­pearances of Moderation, to wind and turn their pretences, but they were a ge­neration of Vipers, immoderately cruel and dangerous.

[Page 4] In this (as in many other Instances) many of the Romanists and the Enthu­siasts, exceedingly agree, as acted by the same spirit and practice of Pharisaism. The first compass some Emissaries of Rome take to make a Proselyte, or a Novice (as our Homily calls him Hom. of good Works.) is with all good­ly semblance of Moderation: This they shew, this they promise, this they chal­lenge from others, as especially their due: this upon sundry occasions they extol as peculiarly signal among themselves.

In the Recantation framed for Antonius de Dominis, he is made to extol the mild and fatherly care of the Holy Inquisi­tion Sanctae Inquisitionis be­nigna ac paterna cura super Dominicum gregem. Consil. reditus, p. 23. Engl. transl. p. 29.; which watcheth atten­tively over our Lords flock; the ordinary armour of which tribu­nal, are sound doctrine and in­struction full of charity. The Answer also made in his name P. 56. Parum absuit quin ego Philarides & Me­zentios apud vos experirer. Ibid. to Bishop Hall, saith: The Roman Church doth by no means persue those who differ from it, but teacheth and instructeth them friendly, hears them peaceably, &c. And the Catholick Apolo­gist P. 305. very earnestly contends, that Pa­pists are more merciful than Protestants to Dissenters; and do use them very kindly: Mark in this matter (saith the Rhe­mist [Page 5] Pref. to the Rhem. Transl. of N. T.) the wisdom and moderation of Holy Church. After I knew (saith de Cressy Exomole­gesis, c. 41. p. 290.) that the Church of Rome was more mode­rate and condescending than before, &c. Yea the pretences to Moderation have swell'd to that height among some in the Roman Church, that Erasmus Erasin. in N. T. ad. 1 Tim. 1. hath no­ted, Some in his time disputed, whether the Pope was not more mild and moderate than Christ himself, who never was read to have recalled any from the pains of Purga­tory. But of all methinks Card. Bellarmine hath a most V. Apologiam Smytheam de benignitate Ecclesiae. Non est quòd querantur onus legum Pontificiarum & numero & gravitate esse impossibile. Lorinus in 15. Actor. 28. pleasant Chapter, only to shew the exceeding gentleness and Moderation of the Church of Rome, in the mild obliga­tion, and sparing number of its Laws (which we shall afford a particu­lar consideration, Ch. 12. §. 9.)

By almost infinite arts of this nature they are very industrious to decoy the credulous into the belief of themselves: always representing the Bosom of their Church, as a warm, soft, easy place, full of mercy and indulgencies: And thus far their pretences may be allow'd of, that they both recommend and use all soft and gentle means to bring men to an allow­ance of that Doctrine they would insinu­ate; [Page 6] but as it is only there where they cannot use more forcible ones, so that course continues no longer than till they have brought them over to their Church, whose authority over its own members is always kept up in its utmost force and rigour.

S. Austin Contra Gaudenti­um, l. 2. tells us, how the Enthusiastic Donatists (though both they and after them the Circumcellions, were intolera­bly severe to the Catholicks when they had power, yet) were great Advocates for Liberty of Conscience in the free pra­ctice of it: Which because Ju­lian Monebat Julianus ut quis (que) (nullo vetante) re­ligioni suae serviret intre­pidus: quod agebat adeo obstinatè, ut dissentiones augente licentiâ non time­ret unanimem plebem. Am. Marc. l. 22. §. 3. the Apostate granted them (in crafty design to con­found Christianity Eo modo Christi nomen de terris perire putavit, si sacrilegas dissentiones li­beras esse permitteret. S. Aug. Ep. 166.) how did they magnify him as a mighty Moderate Quod apud eum solum Justitia locum haberet. S. Aug. c. Petil. l. 2. c. 97. Prince, and set up his Image? and Ecclesiastic History abounds with instan­ces of most Hereticks, who invaded the Church by this serpentine way of insinuati­on: entring in by all supple accommodation to the inno­cence and mildness of the Dove: but af­terwards they appeared of another spirit: like the Locusts of the bottomless pit: Rev. 9. 9. Which had hair as the hair of [Page 7] Women, but their teeth were as the teeth of Lions; and they had tayls like unto Scor­pions, and they had stings in their tayls: v. 10. So among the Disciplinarians to the fifth Monarchy man; when they want power and opportunity, they have all shew of gentleness, and of calmness, as a Lamb Nulla be­stia mansu­eta dicitur quae nemi­nem mordet cùm dentes & ungues non habet.; but when the evil spirit moves them to resist and overthrow; how full are they of the highest Corybantick Fury!

§. 3. Since then so many opposite par­ties pretend all to Moderation O mites Diomedis equi, Busi­ridis arae Clementes, Tu Cinna pius, Tu Spartace lenis!, as the special vertue in which they themselves excel, and require it of others with a countenance of pity that they want it: the mistake is, either they know not what true Moderation is, or else they judge amiss of them to whom it belongs. To proceed therefore more clearly, We shall first enquire into the name and thing it self: for the better understanding also of that Text, Phil. 4. 5. Let your Moderation be known unto all: and for the right appli­cation thereof.

Moderation in general may note that fit and proper temper which is observed in matters of judgment and practice: a taking right measures (as the phrase is) [Page 8] and avoiding all undue extremes: and therefore is the effect of such a Prudence as doth contain the affections and endea­vours within those proportions and bounds as are most suitable to the good­ness of the end, and the necessity and use of the means: and thus it doth not differ much from that Mediocrity, in which Aristotle placeth the formal reason of ver­tue, the definition of which he doth no otherwise establish [...]. Arist. Eth. l. 2. c. 6., than in the judg­ment of a truly prudent man: All vertue consisting either in a Mean, or in a Mode­ration; and being the effect of prudence, it may receive several names Potest ta­men esse quod nomen [...] apud Graecos per quandam similitudinem transferatur ad omnes modera­tiones. D. Thom. 2. 2dae. 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 [Page 9] Latine word for the same entire sence: Neither doth any common language reach the full comprehension of the same signi­fication: wherefore the Civilians Bonam fi­dem Graeci [...], nos bo­num & ae­quum dici­mus. Min­singer. l. 4. Tit. 6., and Schoolmen D. Tho. 2. 2ae. 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, [Page 10] because of the derivation of the word: and because those who are pre­sumed best to understand the sense of words (as Phavorinus [...]. Pha­vorinus., Hesychius [...]. Hesychius., Suidas [...]. Suidas., and the Glossary [...], Glossario mansuetudo, clementia, mo­destia. Gro., and others) do una­nimously interpret what we render Moderation (and [...]. 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 [...]. Pha­vorinus. [...]. Hesych., for including benignity and kindness in the definition of ( [...]) Moderation; which is much according to Aristotles mind [...]. Arist. Nicom. l. 5. c. 14.; and the [Page 11] Latines also generally render the same by aequum and bonum 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 [...]. 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 [Page 12] 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.

[Page 13] 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 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 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 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 [Page 14] 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, [Page 15] 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 [Page 16] 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 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 [Page 17] sense [...]. 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 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 [...]. 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 [Page 18] 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 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, [...] quaecun (que) 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 [...]. Jam. 3. 17.: Which disposeth private persons one to­ward another, to remit what is rigorous, and to supply all defects they may, by kindness, courtesy, and benignity.

§. 8. The ( [...]) Moderation of publick persons consists either in the equi­table [Page 19] 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.

[Page 20] 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. 'Tis 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 [Page 21] 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 [Page 23] 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 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 [Page 24] 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 [...]. 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 p [...]ssae essent afflictiones. Erasmi Paraphr.) who for the [Page 25] 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 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: [Page 26] 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 Bez. Ca­stell. : Your gentleness Trem. Dr. Ham. : Your patient mind Our old English Tr. Erasm. Par. : Your taking all in good part Bez Com. : Your reasonable Conversation S. Ambr. : Your modesty Vulg. Lat. S. Hier. : Your giving way one to another Erasmus. : Your Moderation be known un­to all.

§. 4. That we may the more clearly un­derstand [Page 27] 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 [Page 28] 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.

[Page 29] 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, [Page 30] 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. [...]. 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 [Page 31] 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 du­ty, and when they cannot be done with­out a publick acknowledgment of some great errour or sin before admitted See the Proclama­tion of K. Edw. 6. for the au­thorizing an Unifor­mity of Common-Prayer.: Wherefore such Concessions are not pro­perly admitted without great reasons moving thereunto, because of the publick honour of Laws in them concerned: Lest also the frequent change of publick Laws, encourage the mutable vulgar in their common unreasonable levity, and desire of Innovation: Lest well-setled Order and the common Peace be disturbed, and lest good men be discouraged in their re­gular obedience: therefore Christian ( [...]) Moderation doth not in such like Cases encourage alterations, especially when there is no end of gratifying such sick phancies, and where it is not agreed between the parties complaining what they would have relieved.

This would be to expose the dignity of the Church, and of Constitutions setled by such [Page 32] long prescription, to the scorn of every bold dissenter, which can have no other effect but to encourage them in their Schism, and heap contempt upon our selves, when we prosti­tute Law and authority to such affronts. Ʋnless our dissenters had the humility and the honesty to confess they had been mistaken, and were now resolved to go as far towards the repairing of breaches as their Consciences could allow; and did propose a clear Scheme of what they would submit to, and on what terms they would again enter into the Com­munion of the Church; then I am confident such candid dealing would find an enter­tainment beyond what they can justly hope for Modest Survey of Naked Truth..

CHAP. III. Of Moderation with respect to the Church of England.

§. 1. What is to be understood by the Church of England. §. 2. The Moderation of our Church frequently confessed by her Ad­versaries: sometime truly, sometime upon design; but most often our Church is re­proached and opposed for her Moderation by each sort of Adversaries. §. 3. From the joint opposition made against our Church by her Adversaries on either hand, is taken the chief inartificial proof of her Moderation.

§. 1. TReating of the Moderation of the Church of England, some will not be ashamed to ask what is meant by the Church of England V. Rea­sons for the necess. of Reform▪ p. 3.. 'Tis pretty odd, that in a setled Church as ours is, such a question should be so confidently made as it is by some, who while they ask it, may be members of it, if they please. But because this Treatise is so immedi­ately concerned in this question, I shall make the answer more clear from all [Page 34] exceptions, if I come thereunto by some steps.

The Church in general is a select Society; that is, of such as are called out of the World to the worship of God [...] coetus evocato­rum. [...]. Clem. A­lex. Strom. l. 7.. This Society is either that invisible Company of all the faithful throughout the World, who are inwardly and really holy, known unto God: Or is the Society of those who confess Christ before men, and by this visible profession of the true Faith, have right to the Sacraments and other priviledges of their spiritual Community; especially those which are a necessary and publick sign before God and Man, that such do confess Christ Jesus: For God who is the alone searcher of hearts hath left only this presumption for the rule of mortal men, that the visible profes­sion of the Faith should give right to the outward priviledges of the Church: without granting which, even the true members of the invisible Church could never communicate in any outward So­ciety: which all that call themselves Christians are oblig'd to do: and there­fore the nineteenth Article of our Reli­gion begins thus: The visible Church is a Congregation of faithful people, &c. In every moderate Constitution as I show [Page 35] ours is, the Rule obtains, Every one is pre­sumed to be good, till the contrary ap­pears in a lawful manner: Wherefore, that visible Company of faithful people, who here under the Dominion of our So­vereign Lord the King, call themselves Christians, and profess the Faith of Christ; which he defends (They) are the Church of England: Hooker's Eccl. Pol. l. 3. §. 1. For as the main body of the Sea being one, yet within divers Pre­cincts hath divers names; so the Catholick Church is in like sort divided into a number of distinct Societies; every one of which is termed a Church within it self; so the name of Church is given betokening severally; as the Church of Corinth, Ephesus, England, and the like Multas quidem Ec­clesias & tamen unam modò unaquae (que) intra seipsam, & cum universali, adeo (que) cum omnibus ejus partibus servat Catholicam unitatem. Forbesi, Iren. l. 2. c. 20..

But to come to the head of the excep­tion, which commonly is this; If the Church be a Congregation of faithful people, as the Article defines the visible Church; How comes the determination of the Convocation, the Orders of the Bishops, to be lookt upon as the appoint­ments of the Church? which are also go­verned by the will of the King; What of all this is the Church of England?

[Page 36] In answer hereunto, let such take no­tice, that the people among us, do bear as great a part as they ought, in what is constituted in our Church; whether they will own it or no: For where the con­sent of the people is not actually required, it is either included in the Laws of the Land (by which they are governed) or in the will of the King; to whom, be­side his own power over the Church in his own Kingdoms, which is very great; in many Cases they have made over their right Refertur ad univer­sos quod publicè fit per majo­rem partem. ff. de reg. ju. ad sect. refertur., whatever it is, themselves: and frequently by their Ecclesiastical Gover­nours, they also consent to what is con­stituted in the Church: For we must re­member what our Article expresseth, That the Church is a Congregation of faithful people (as it there follows) according to Gods Ordinance: We must also remem­ber, that the Church in its beginning did not form it self; neither did it ordain or appoint its own Rulers: For Christ gave some Apostles, Pastors, Teachers (Eph. 4. 11.) 1 Cor. 12. 28. Yea, they had their power given them, somewhat before the Church was formed, Mat. 28. 18, 19. to shew that they were not to depend upon the people for their power.

Whatever voluntary condescensions [Page 37] were made by the heads of Ecclesiastical Communion in the tender beginnings of the Church, to oblige them more firmly in their Christian Fellowships: yet all rights of Administration of the spiritual power of the Church did always properly belong to the Rulers of the Church, with­in their own limits: So S. Ignatius, Cy­prian Cum Ec­clesia quae Catholica, una est, con­nexa & co­baerentium sibi invi­cem sacer­dotum glu­tine copu­lata. S. Cy­pr. l. 4. Ep. 9. Hierom, and others of the Fathers fitly call the Church a Company united to their Pastor: For the Administration of the power of the Church cannot be­long to the body of this Society consi­dered complexly, but to those Officers in it, whose care and charge is to have a pe­culiar over-sight and inspection over the Church, and to redress the disorders in it: Wherefore the Church is not impro­perly exprest by the Clergy, which may be justly counted, the Church representative, that as S. Cyprian saith, Every act of the Church may be governed by its Rulers Ʋt omnis actus Eccle­sie per prae­positos suos gubern [...]tur. S. Cypr. Ep. 27.; For when we speak of the Church making Laws, we must mean the governing part of the Church Du [...]. dub. l. 3. ch. 4. p. 589..

In the form of Church Policy presented to the Parliament in Scotland, 1578. by Andrew Melvill V. Spots. Hist. l. 6. p. 289., it was agreed, That sometime the Church was taken for them that exercise the spiritual Function in particular [Page 38] Congregations. More certain it is, that the Form of Christs Church is that outward disposition and order of superiour and in­feriour communicating mutually to the conservation of the whole body and the edification and encrease of every member thereof. Eph. 4. 15, 16. Col. 2. 19. And in those things which concern the out­ward form and manner of Government in a National Church; where the King is supreme, in all Causes, and over all Per­sons; many matters necessarily and pro­perly belong to the disposition of the su­preme Power, the people exhibiting their consent by the King; upon these and the like good Foundations, The third Canon declares the Church of England a true and Apostolical Church: and the ninth Canon declares the same, the Communion of Saints, as it is approved by the Apostles Rules in the Church of England; upon which ac­count the Authors of Schisms in the same Canon are censured, and the 139th Ca­non of the Church concerning the Au­thority of National Synods doth thus de­clare, Whosoever shall affirm, that the sacred Synod of this Nation, in the name of Christ, and by the Kings Authority assembled, is not the true Church of England, by Representa­tion, Let him be Excommunicated, and [Page 39] not restored till he repent and publickly re­voke that wicked Error.

§. 2. Having now explained what is meant by Moderation, and what by the Church of England; we may more intel­ligibly proceed in justifying the Modera­tion of the Church of England: of which some inartificial proofs may be premised. The first of which may be the Confessi­on and acknowledgments of our Adver­saries on both sides: Yea, if the scattered Concessions which have been made by our Adversaries at sundry times and upon di­vers occasions, should be gathered toge­ther in a bundle; there is scarce any judg­ment, or practice, or constitution of our Church, but hath been acknowledged sometime by some or others of them, as reasonable and moderate.

Yea, there is scarce any extravagance among themselves, but hath been also confest and decryed by several of their own Communion: so great is the force of truth upon the minds of men at some times; when they are in a free humour to disclose themselves; and it might make a very pleasant and useful Collection, to have these well gathered and set together: particularly, they have in their lucid in­tervals [Page 40] acknowledged the Moderation of our Church, sometime as really convinced thereof: Notwithstanding (saith one who left our Communion De Cres­sy's Exomo­log. c. 9.) the English Church hath been more moderate and wary than pub­lickly to pretend to such a private spirit, and by consequence hath left a latitude and li­berty for them in her Communion to renounce it, as many of the most Learned among them have done. Another of them speaks thus of the Church of England Confe­rence be­tween a Prot. and a Papist, 1673. p. 6, 7, 8.. I believe her Moderation hath preserved what may one day yet much help to close the breach betwixt us. We observe that she, and peradventure she alone, has preserved the face of a conti­nued mission, and uninterrupted Ordination: Then in Doctrines, her Moderation is great. In those of greatest concern hath exprest her self very warily. In Discipline she preserves the Government by Bishops, but above all we prize her aversion from Fanaticism, and that wild error of the private spirit, with which it is impossible to deal: from this ob­surdity the Church of England desires to keep her self free: She holds indeed, that Scripture is the Rule of controversy; but she holds withal, That it is not of private in­terpretation: for she is for Vincentius his method. But I see that moderate counsels have been discountenanced on both sides.

[Page 41] Others of the same denomination have appeared to acknowledge the Moderation of our Church, but it is manifest they have done it upon design; using that acknowledgment only as an Art, ei­ther to Proselyte some uncertain ones of our Communion, or else to divide us: thinking by their publick owning our Moderation, thereby to render us more odious to those of another immoderate extreme. Yet the generality of both ex­treme adversaries join together in re­proaching us for this Moderation; and by their immoderateness in so doing, do also justify the Moderation of our Church.

Thus do the great Bigots of the Church of Rome, and the rigid Discipli­narians and other Novellists, in their zeal count all merciful Moderation lukewarm­ness [...]. Med. 12..

Wherefore these apply to us what the Spirit said to the Angel of the Church of Laodicea Vid. Mr. Hender­son's 1. & 2^d. Paper. Collegium Laodicen­sium est se­natus Moderatorum hominum. Brightman in Apocal. c. 3. p. 105. An­titypum est nostra nimirum Anglicana. ibid. p. 101., Rev. 3. 16. Because thou art lukewarm, and neither hot nor cold, I will spue thee out of my mouth: reproaching commonly our Moderation by the name of neutrality and want of zeal Cesset igitur Ang­lia Medietatem suam quae mera neutralitas est, sub titulo prudentiae & mo­derationis palliare, poti [...] serve & resipi [...]ce. Parker de Eccl. Pol. l. 1. c. 25.; and [Page 42] when some temperate interpretations have been offered the Romanists Scio enim ejusmodi Modifica­tiones (ubi aliquid temperatum offerebatur) nihil aliud esse quàm Satanae do­los, &c. Ep. c. Bel­larm. ad Archipresb. Anglic., they have received them with invidious reflexions, lest any of their Company should be won over to us by the Moderation of our Church: In the mean while none persue the Church of England upon this account so much as the rigid and severe of either extreme; the hot heads among the Ro­manists with their Anathema's, and the other Zelots with their Curse ye Meroz.

Whereas the learned men of other re­formed Churches, have not only observed frequently, and admired the Moderation of our Constitution (as D^r Durel in his View of the Reformed Churches, hath plentifully instanced) but so far forth as they judge the same Moderation found among themselves; they seem to mention it with a great joy Retinemus ex singulis regimini­bus exquisitam temperaturam: J. A. Comenius, de Ord. Eccl. apud Bohem., and count the same worthy of imitation At (que) hîc Commemorare libet ad Exemplum quantâ sapientiâ, quanto (que) temperamento, compositae fuerint precationum formulae quibus Gall. & Genev. utuntur. Amyrald. de secess. ab Eccl. Rom. p. 225..

§. 3. Wherefore the most general and inartificial, but most plain proof of the Moderation of our Church (such a proof as is sufficient to evince the whole enqui­ry) is the consideration of the condition [Page 43] of our Church among her Adversaries; that is, as the 7. Canon 1640. hath it, be­tween the groundless suspicions of the weak, and the aspersions of the malicious; Pref. to the Litur­gy conc. Cerem. between those addicted to their old Customs, and the new-fangled who would innovate all things; the Church of England hath been a pati­ent sufferer.

And as the true Religion hath always been tryed by real persecution of its ex­treme Adversaries, and thereby hath be­come more approved and more glorious; so by the wonderful Providence of God, this temper and Constitution of the Church of England, hath had its Essayes in two very refining Tryals. 1. Imme­diately after the Reformation in its perse­cution from those of the Romish Com­munion; and lately in its second Tryal, from other Domestick Adversaries: from both which sufficient proofs, the Moderati­on of our Church may be known unto all, 'Tis a hard condition: The Church of Eng­land professeth the ancient Catholick Faith, and yet the Romanist condemns her of No­velty in her Doctrine: She practiseth Church Government as it hath been in use in all Ages and places where the Church of Christ hath taken any rooting, both in and ever since the Apostles times, and yet the Separatist con­demns [Page 44] her for Anti-Christianism in her Dis­cipline: The plain truth is, she is betwixt these two Factions as between two Mil­stones: And it is very remarkable, that while both these press hard upon the Church of England; both of them cry out upon Per­secution Arch-Bi­shop Laud against Fisher. Pref. : among whom she is placed as an humble representation of her Blessed Saviour: for as he was Crucified amidst Criminals: so the Church of England hath most constantly suffered betwixt such Fa­ctions and Sects of Men, as have run into the utmost extremes, from the judgment and practices of the Universal Church of Christ: such are the Romanists, and other Sectaries and Schismaticks amongst us: Thus Manasseh vexed Ephraim, and E­phraim Manasseh, and both against Judah. (Is. 9. 21.) Thus Herod and Pontius Pi­late, otherwise at variance, became Friends, to be but the worse Enemies to our Savi­our: thus both the Jews and Gentiles op­posed the Christian Religion: and after­ward the later Jews and the Circumcelli­ons, joined against the Catholick Chri­stians: and since Judaism and Gentilism have been overcome by the light of the Gospel, the corruption of the Christian Religion hath arisen from its own Pro­fessors; which is the corruption of Chri­stianity [Page 45] into Popery, and other Sects amongst us (for what is best in it self, is worst when corrupted:) and as the Chri­stian Religion is the perfection of other Philosophies; so these corruptions of Christianity have in them much of the very dregs of Judaism, and the worst imi­tation of Gentilism. And now how earn­estly do the several Factions from Rome, and the whole gang of Sects among us, oppose our Church? whose wise Modera­tion and excellent Constitution do place her amidst such extremes: Between the (Ignes fatui) pretenders to new lights on one hand, and the Boutfeaus, the male-con­tented Incendiaries on the other hand: Between both these we must be served as the Guests of Procrustes [...]. Plutarch. in Theseo. were in his fa­mous Bed; the Romanists think us too short and deficient in most of our mea­sures, and therefore they would needs have us stretcht, (if not upon the rack:) the Sectaries count us redundant in many su­perfluities, and would fain have us cut precisely according to their Models: so their mutual testimony rightly applyed, may thus far be accepted; that indeed we are guilty of neither extreme, but really do bear the Test to be in the golden Mean.

[Page 46] To this purpose, the Excellent Ham­mond begins his Preface to his View of the Directory: There is no surer evidence (and [...]) by which to discern the great excellency of Moderation in that Book (of the Liturgy of the Church of England) and so the apportionateness of it to the end to which it was designed; than the experi­ence of these so contrary fates which it hath constantly undergone betwixt the Persecutors on both extreme parts; the Assertors of the Papacy on the one side, and the Consistory on the other; The one accusing it of Schism, the other of compliance: The one of depar­ture from the Church of Rome, the other of remaining with it; Like the poor Greek Church, our Fellow Martyr, devoured by the Turk for too much Christian Profession, and damn'd by the Pope for too little: It being the dictate of natural reason in Ari­stotle, That the middle vertue is most in­fallibly known by this, that it is accused by either extreme as guilty of the other.

For as S. Greg. Nazianzen, in his third Oration of Peace [...],, saith: Whatsoever is peaceable and moderate doth suffer much of both the extremes; and either is despised or resisted: of which sort, while we are now, who blame what is amiss; we therefore are placed as in a seat of strife and envy, and [Page 47] no wonder if we are bruised in pieces between both. Neither is there any more certain Argument of the equal and just Consti­tution of the Church of England, than that the Factions among us are so ready to join with the Romanists in the very same accusations.

It follows now, that we give more par­ticular instances of the real Moderation of the Church.

CHAP. IV. Of the Moderation of our Church in re­spect to her Rule of Faith.

§. 1. In holding to her true and just mea­sure, as is proved from her Articles and Canons, and other Monuments of the Church. §. 2. In her avoiding the ex­tremes of those who take away from the due perfection of Holy Scripture, and of others who seem officiously to add there­unto. §. 3. In her judgment of the let­ter and sense of Scripture, and in the use of such consequences as are duly drawn from thence. §. 4. In reference to the Versions and Translations of Holy Scrip­ture, several instances of Moderation in our Church. §. 5. In her Orders also for dispensing the Holy Scripture to all within her Communion. §. 6. In governing the reading of the Scripture; and commu­ning on the same. §. 7. In her judgment of the Canonical and Apocryphal Books. §. 8. The Divine Authority of the Holy Scripture, our Church rather doth take for granted, than prove too laboriously [Page 49] or uncertainly. §. 9. All immoderate ex­travagancies concerning interpretation of Holy Scripture, avoided by our Church.

§. 1. WHereas Moderation hath its name (and being) from the equal measures observed by it: the first instance of the Moderation of our Church is most properly to be taken from the right rule and measure in Religion, which this Church of ours constantly receives and holds close to: by which she is safely pre­served from all undue extremes; having to her self the same rule and measure of her Moderation which the universal Church of Christ in all Ages hath had, such a rule as is beyond all exception, and is of undeniable Authority, namely the Holy Scriptures; which are the same right and just measure by which she measures out to others, and desires to be measured by her self; in whatever she receives and delivers out as matter of Faith and requi­red practice, in the necessary parts of Re­ligion, and the worship of God. Where­as (next to the extreme of them who have no Religion nor no Rule) the va­nity and extravagance of those is very notorious, who set up themselves to be their own Rule; which is done in the [Page 50] pretences of infallibility on one hand, and enthusiasm on the other: between that Rock and this Gulf; the Moderation of our Church doth safely conduct its own judgment and practice, and all that follow her. In the Sixth Article of Religion, see how our Church doth own the perfection of Holy Scripture as a Rule. Holy Scrip­ture containeth all things necessary to Salva­tion; so that whatsoever is not read therein, nor may be proved thereby, is not required of any man that it should be believed as an Article of Faith, or be thought requisite or necessary to salvation: and the reason why the Church of England doth require her self to be acknowledged of her own Canon 3. 1603. as a true and Apostolical Church, is because she teacheth and maintains the Doctrine of the Apostles; and in the fourth Canon, the Church censures all Impugners of the wor­ship of God, and whosoever shall affirm her Form containeth any thing in it repugnant to the Scriptures.

In the 36. Canon, Article 2. All who are to subscribe, are willingly (and ex ani­mo) to affirm, That the Book of Common-Prayer, and of ordering Bishops, Priests, and Deacons, containeth in it nothing con­trary to the word of God: and Article 3. That he acknowledgeth all and every of the [Page 51] 39. Articles to be agreeable to the word of God. In the 19th Article of Religion, The visible Church of Christ is defined; a Con­gregation of faithful men, in the which the pure word of God is Preached, and the Sacraments be duly administred according to Christs Ordinance.

And in the ordering of Bishops and Priests, it is asked: Be you perswaded that the Holy Scriptures contain sufficiently all Doctrine required of necessity for eternal Sal­vation through Faith in Jesu Christ? And are you determined with the said Scriptures to instruct the people committed to your Charge; and to teach nothing (as required of necessity to eternal Salvation) but that you shall be perswaded may be concluded and proved by the Scriptures? The Answer is, I am so perswaded, and have so determined by Gods grace.

In the 20th Article of Religion, it is de­clared, It is not lawful for the Church to ordain any thing contrary to Gods word written; neither to expound one place that it be repugnant to another. From all which passages (and many more which might be repeated out of the Monuments of our Church) it is evident, that as our Church is formed in her whole Constitution, with an uniform respect to this Rule; and hath [Page 52] framed her Articles, Liturgy, Homilies, and Orders thereby; so it doth require her self to be acknowledged in those, but in subordination to this Rule and measure as before, and superiour to it self: which doth manifest the exceptions of many of the Separation to be very unreasonable, who seem to give such deference to the Holy Scriptures, and at the same time re­nounce Communion with the Church of England; which doth so religiously hold to the Sacred Scriptures; of which our Church in union with the whole Church of God, is a sure Keeper, a faithful Wit­ness, a zealous Defender, and a most sober Interpreter.

§. 2. The Moderation of the Church of England further appears, in avoiding the extremes of those who take away from the true perfection of Scripture; and of others, who seem officiously to add there­unto. Of the first sort of those who de­tract from the true perfection of Scrip­ture, are they who frame an additional Canon of their own, as the Church of Rome doth; who declares, that the Apo­cryphal Writings and Traditions of men, are nothing inferiour nor less Canonical, than the Sovereign dictates of God; as [Page 53] well for the Confirmation of doctrinal points pertaining to Faith, as for order­ing of Life and Manners; and that both the one and the other ought to be em­braced with the same affection of Piety, and received with the like religious Reverence Concil. Trid. Sess. 4. Decr. 1., not making any difference between them: Thus (as it is in the second part of the Homily of good works) Christ reproved the Laws and Traditions of the Scribes and Pharisees, because they were set up so high, as though they had been equal with Gods Laws and above them: They worship Me in vain, that teach for Doctrines the Com­mandments of men: For you leave the Com­mandments of God to keep your own Tra­ditions: Yet He meant not thereby to over­throw Mens Commandments; for He Him­self was obedient to the Princes and their Laws made for good order. On the other extreme, They of the Separation among us, are busy to attribute to the Holy Scrip­tures, such a perfection as God never in­tended them; namely, particularly to de­termine of all actions of Mankind, and every matter of order and decency in Re­ligion. Between these two, see by how even a thred our Church divides the con­troversy: first asserting the real perfection of Scriptures as a Rule to be as much as [Page 54] need to be, to be as great a perfection as God hath given it, in order to its end, namely to guide our belief and practice in things needful to Salvation: Article 20. Besides the same (namely Gods word writ­ten) ought not the Church to enforce any thing to be believed for necessity of salvation: and in the same Article: It is not lawful for the Church to ordain any thing contrary to Gods word written: Yet the Article be­gins thus: The Church hath power to Decree Rites and Ceremonies, and hath Authority in controversies of Faith: Wherein, ac­cording to an accurate Moderation the Church doth behave itself, in attributing to the Holy Scriptures their just and full perfection.

On the other hand, our Church doth thankfully accept of that Christian Liberty which God hath left her, and indeed which he hath given all particular Chri­stians according to their 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 [Page 55] 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 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 [Page 56] Writings, when they find attributed to them such Titles as are false and imagina­ry: We must take heed (saith the judici­ous Hooker 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 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 Rich­worth's Dialogues. J. S. Sure­footing., of variable and uncertain signification Ni [...]. Cu­s [...]nus Card. Ep. 7. ad [...]hem.. 2. They make the sense of Scripture entirely de­pend [Page 57] on the Authority of their Church 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 Nullum Capitulum nullus (que) li­ber Canoni­cus habetur abs (que) 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 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 [Page 58] 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 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 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 M^r Chil­lingworth 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 [Page 59] contained in them, or even probably deducible from them 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 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 [Page 60] England was most of all accused of Popery and opposition to the Scriptures, then were sundry learned and religious Sons of the Church, diligently employed in de­fending and illustrating the Holy Scrip­tures, in the admirable Edition of their Originals, and their most famous and ap­proved Versions. Although our Sacred Polyglot Bible hath no more escaped its Prohibition at Rome 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 Prohibentur Biblia lin­guà vulgari, &c. Moniti­on. general. Reg. 5. cum In­dic [...] 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 Non sine jac [...]ltate in scriptis ha­bita. Reg. In l. Concil. T [...]id.: obtained under the hand of the Bishop or Inquisitor, by the advice of the Confessor: which some call a Prudential dispensing of Scripture V. Pref. to the Do­way Bible. : Yea such Facul­ties of licensing sometimes in shew of Mo­deration, are granted to the Bishops (as [Page 61] 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. 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 [Page 62] Rhemes: and as Grotius Inter multa quae fidei nocent hoc non est minimum, quod versi­onem quis (que) attemperat ad suas sen­tentias, & sua cui (que) 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 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 [Page 63] 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 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 [Page 64] Holy Scripture. That man (saith the Ho­mily 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 The Col­lect for the second Sunday in Advent. Inter Libros prohibitos non habet Ecclesia Anglicana Libros sa­cros & à Deo profe­ctos. Rex Jacobus. 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 Pres. of the service of the Church. and neg­lected [Page 65] by planting in uncertain stories and legends; so that many Books of the Bible were but begun and never read through: Now the order Preface concern­ing the Service of the Church. for Prayer and for reading the holy Scripture, is made agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commo­dious.

It is more profitable because there are left out many things, whereof some are untrue, some uncertain, some vain and superstitious, and nothing is ordained to be read, but the very pure word of God, the holy Scriptures, or that which is agreeable to the same; and that in such a language and order as is most easy and plain for the understanding, both of the Readers and the hearers.

It is also more commodious both for the shortness thereof, and for the plainness of the order, and that the rules be few and easy.

Since the Reformation, those who love not to be contain'd in any good bounds, when they read the Bible, chuse to do it out of all Canonical Order, or generally snap upon the Chapters fortuitously; or affect for their most common reading the most difficult Books and Chapters: The wisdom of our Church hath provided, that the Old Testament may be read out [Page 66] every Year once: Tale ali­quid audio esse nunc in Ecclesiâ Anglicanâ in quâ Psal­terium sin­gulis men­sibus al sol­vitur, & totum u­trum (que) Te­stamentum unico anno continuatâ lectione percurritur. Ʋtinam re­liquae Ec­clesiae refor­matae, &c. Spala [...]ensis l. 7. c. 12. All the Psalms once every Month: and the New Testament thrice every Year V. The Order how the Holy Scripture is appoin­ted to be read.: Yet with this Mo­deration, some difficult and very mysteri­ous places are excepted: Yet so that the Church declares: Though the rehearsal of the Genealogies and Pedigrees of the Fa­thers, be not so much to the edification of the plain ignorant people: Yet there is nothing so impertinently uttered in all the whole Book of the Bible, but may serve to spiritual pur­pose in some respect, to all such as will bestow their labours to search out the meaning Homily of certain places of Scripture, 2^d Part..

Thus manifest is it, that our Church doth really intend edification in her Insti­tutions: and can the wit of man B. Jer. Taylor Pref. to his Col­lection of Offices. conceive a better temper and expedient, than this of the Church of England; that such Scrip­tures only and principally should be laid be­fore them, in daily Offices which contain in them all the mysteries of our Redemption, and all the Rules of good Life? That the people of the Church may not complain that the Fountains of our Salvation are stopt from them; nor the Rulers of the Church, that the mysteriousness of Scripture is abused.

And further to prevent the inconve­nience of the vulgars use of Scripture: there was a wholsome Injunction of Queen [Page 67] Elizabeth 1559▪ §. 37., fit here to be mentioned: That no man should talk or reason of Holy Scripture rashly or contentiously, nor main­tain any false doctrine or errour, but shall commune on the same when occasion is given, reverently, humbly, and in the fear of God, for his comfort and better understanding.

For as it is in the Homily against con­tention. Too many there be which upon Ale-benches, and other places, delight to set forth certain Questions, not so much pertain­ing to edification as to Vain-glory: whence they fall to chiding and contention.

With reference to which Injunction, it was, that some Bishops in their Ar­ticles of enquiry, had this for a Question, Whether any were known in their Diocese, who profaned the Holy Scripture in Table-talk: which was captiously misunderstood by many in their intemperate heats a­gainst the Bishops; as if they thereby did forbid all sober Conference on any places of Holy Scripture: whereas the Injun­ction of the Queen (which ought still to have effect) should reasonably interpret their enquiry; which certainly was the ground thereof.

Besides, many of those Bishops them­selves, when Masters of Colledges in the Universities, observed, and caused to be [Page 68] observed, those Statutes which in most Colledges require reading of Scripture at Meals; Ordering, that Communica­tion which is thereon, to be such, as in the Queens Injunction was before­mentioned.

§. 7. Our Church according to great wisdom hath received such Books as Cano­nical, of whose authority there was never any doubt in the Church 39. Arti­cle 6. Scio tamen Vualden­sem tenere quod decla­randi & approbandi Libros sa­cros sit in serie Patrum omnium & fidelium ab Apostolis succedenti­um. Fr. S. Clara. ad Artic. Con­fess. Angl. 6. : rejecting what truly are not of the Canon, which the Church of Rome thrusts in of its own head; and doth not leave out any which are, as many have done in other times and places: In relation to those Books whose Title is the Apocrypha, the Mode­ration of our Church expresseth an excel­lent temper. 1. In that in their Title, as of uncertain Writings, they are distin­guisht from Canonical. 2. All the Apo­cryphal Books are not recommended to be read in the Church. 3. Nor on all days, particularly not on the Lords Day, (as such.) 4. Those our Church doth use (together with other Canonical Scripture, as it plainly and publickly declares, in her sixth Article of Religion, and as S^t Hierom saith S. Hier. Pres. ad [...]ild. V. E­ [...]phan. c. [...].) for example of life, and instruction of manners (as Clemens Romanus to the [Page 69] Corinthians, and other such Writings were read in the ancient Church Sunt & alii libri qui legun­tur quidem sed nonscri­buntur in Canone. H. de S. Vic. Cap. 6. de scripturis, &c.:) but doth not apply them to establish any Doctrine: as if they had such authority alone by themselves.

Our Church indeed doth prefer them before any other Ecclesiastical or private Writings, because of the many excellent and sacred instructions in them: for which good and religious use, which may be made of them by all; we do them the honour to bind them up with our Bibles, though we make them not of equal au­thority thereby, or of divine inspiration, (as we do not also either the English Meeter of the Psalms, or the Epistle of the Translators of the Bible.)

§. 8. The Divine Authority of the Ho­ly Scriptures, our Church according to great wisdom doth rather take for gran­ted than labour much to prove such an undoubted principle of Religion; justly supposing there is no reason either to que­stion, that the Church hath surely recei­ved those Divine Oracles, or surely deli­vered them: and therefore our sixth Ar­ticle speaks of them as of whose authority there was never any doubt in the Church: Our Church (justly thus supposing) im­mediately [Page 70] therefore applies her self in an Exhortation to a diligent reading the Holy Scriptures (Homily 1.) and so long as those of her Communion are by any just means convinced of their authority, our Church according to a great Modera­tion leaves it to the Providence of God by what particular arguments (of the ma­ny which lie before us) we may come to this satisfaction: Not causing the satis­faction of any to depend upon one sort 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, [Page 71] 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 [Page 72] 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 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 S. Chrys. Hom. 3. in [...] 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 [Page 73] 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 [Page 74] 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 S. Scrip­turam Ju­dicem qui sentiunt, rectè senti­unt, sed si­guratè [...]o­quuntur. Gro. de Im­p [...]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 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.

[Page 75] 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 [Page 76] on one hand from the Tyranny of those who make such Authorities the Rule of in­terpreting Scripture, which 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 Ʋniversal 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 [Page 78] 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 [Page 79] 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 Ecclesia non discer­nit sed ni [...]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 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 Credo Ec­clisiam: credo Ec­clesiae: per E [...]clesiam. Non di [...]i­mus credo in Ecclesi­am, [...]t cre­do in Ec­clesi [...]. Ep-Es [...]en [...]., 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 Second Di [...]native against Po­pery, l. 1. [...]. 1., If by Catholick you mean all par­ticular Churches in the World; then though [Page 80] 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 De imp. sum. potesta. c. 6. §. 9. p. 181. in these words: I cannot but commend that famous [Page 81] Canon of the Church of England, That &c. And again, in one of his Epistles Apologi [...] Eccl. Ang­licanae. Ac­cessimus ve­rò ad illam Ecclesiam in quâ—omnia castè & reveren­ter & quantum nos assequ [...] pot [...]imus proximè ad priscorum temporum rationem. §. 118. Inde enim putavimus restaurationem peten­d [...]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 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 Religion, than the Holy [Page 82] and Divine inspired Scriptures, with Me­lancthon, and the Church of England, I wish all Doctrines of Faith were brought to us, derived from the Fountain of Scripture, by the Channels of Antiquity; otherwise, what end will there be of innovation? And thus our King James of Happy Memory did declare (in the words of S^t Austin) That what could be proved the Church held and observed from its first beginning to those Times; That to reject He did not doubt to pronounce to be an insolent piece of madness: So that the counsel and judgment of the Church of England seems to be modera­ted according to the Sentence of S^t Hie­rom, in his Epistle to Minerva: My pur­pose is, to read the Ancients, to prove all, to hold fast what is good, and never to de­part from the Faith of the Catholick Church: and conformably King Charles I. His Ma­jesties fifth Paper to Mr. Hen­ders. My Con­clusion is, That albeit I never esteemed any Authority equal to the Scriptures, yet I do think the unanimous consent of the Fathers, and the universal practice of the Primitive Church, to be the best and most authentical Interpreters of Gods word. For who can be presumed to understand the Doctrine and practice of the Christian Religion better than those who lived in the first and purest times? Wherefore Of Here­sy, §. 14. D^r Ham­mond [Page 83] reckons it among the piè Credibilia, that a truly general Council cannot erre.

§. 3. And because the Catholick Church is, and hath been so much divided, and the Monuments of the ancient Church Universally accepted, do contain but a few determinations, Therefore the Church of England moderately remits her Sons to the first four general Councils; as in the 28^th year of K. Henry 8. Fullers Eccl. Hist; ad An. 1536. it was Decreed, That all ought and must utterly refuse and condemn all those opinions contrary to the said Articles, contained in the three Creeds, con­tained in the four Holy Councils, that is to say, in the Council of Nice, Constantinople, Ephesus, and Chalcedon; and all other since that time in any point consonant to the same.

So in the Institution of a Christian Man, set forth 1537. and approved by the Convocation, 1543. 'tis there said, A true Christian man ought and must con­demn all those opinions contrary to the twelve Articles of the Creed, which were of a long time past condemned in the four Holy Coun­cils; that is to say, &c.

Isaac Casaubon also in the name of King James to Cardinal Perron, saith, Primo R. Eliz. c. 1 The King and the Church of England do admit the four first Oecumenical Councils; and following the judgment [Page 84] of the Church, the Law of the Kingdom doth declare, Dicimus Ecclesiam Britannicam adeò venerari Concilia generalia, ut speci­ali statuto caverit, nè quis­quam spirituali jurisdictio­ne praeditus praesumat censu­ras suas Ecclesiasticas ali­ter distringere vel admini­strare, aut quicquam Haere­ticum pronunciare quod non à scripturis Canonicis & quatuor Conciliis generali­bus aut alio quocun (que) Con­cilio pro tali judicatum fuerit. J. B. de antiq. li­bertate Eccl. Brit. Thes. 4. That none however Commission'd, shall in any wise have authority or pow­er, to order or determine, or adjudge any matter or cause to be Heresy, but only such as here­tofore have been determin'd, or­dered, or adjudged to be Heresy, by the authority of the Canonical Scriptures, or by the first four ge­neral Councils, or any of them, or by any other general Council, wherein the same was declared Heresy, by the express and plain words of the said Canonical Scriptures, or such as here­after shall be ordered, judged, or deter­mined to be Heresy by the Court of Par­liament of this Realm, with the Clergy in their Convocation. Thus the authority of the four first general Councils, are placed by our Church in the superiour order of Tradition; forasmuch as Spalatensis (ac­cording to S^t Austin A plena­riis Conci­liis tradi­ta: Qua­rum est in Ecclesiâ sa­lubr [...]ima authoritas. S. Aug. Ep. 118.) speaks of such Councils, they have obtained a wholsom authority, because from the Apostolick Declarations faithfully received, they have explained the Holy Scriptures: and be­side, because they have been approved by the Universal Church: which with great [Page 85] reason contradicts what Curcellaeus Curcell. Rel. Chri­stianae In­stit. l. 1. c. 15. hath delivered to depreciate the honour, even of the first four Oecumenical Councils. So that M^r Cressy, in Answer to D^r Pierce, might very well cite the Protestant ac­knowledgments of the Authority of Coun­cils: as that of Ridley (Acts and Mon. p. 1288.) Councils indeed represent the Ʋni­versal Church, and being so gathered toge­ther in the name of Christ, they have the promise of the gift and guiding of the Spirit into all truth: To the same purpose are na­med Bishop Bilson, Hooker, Potter, &c. Instead of all these, he might have own­ed, if he had pleased, the judgment of our Church it self, giving all due honour to general and Provincial Councils, whose wholsome Decrees she hath accepted and imitated: Yea, our Church maintains the right of Provincial Synods, taken away by the See of Rome Tertullianus veneratur Provinciale Concilium quasi esset Oecumenicam, assenti­ente sc. universali, vel iis decernentibus secundùm uni­versale, quomodo fit reprae­sentatio totius nominis Christiani, & virtualiter tota Ecclesia.. Neither is this honour diminisht by the further Moderation which our Church hath shown, in not taking those for Councils, or general Councils, which are not such, as neither the Coun­cil of Florence, nor Lateran, nor of Trent: and we know that our Articles, though they are very mode­rately [Page 86] framed, are many of them directly oppos'd to those of Trent, being in those points of Doctrine wherein the Church of Rome hath departed from the Catholick Church, and made her Doctrines of de­sign more than truth, the unjust conditi­ons of Communion. A truly free, and general Council, we look upon as the best ex­pedient on Earth for composing the differen­ces of the Christian World, if it might be had; but we cannot endure to be abused by meer names of Titular Patriarchs, but real Servants and Pensioners of the Popes, with Combinations of interested parties, instead of general Councils Dr. Stil­lingfleet's first Part of an Ans­wer, &c. 284.. When Pope Paul III. call'd a Council (then) to be held at Man­tua, and King Henry VIII. refusing thi­ther to send, He defended his Protesta­tion in a Letter to the Emperour and other Christian Princes (1538.) In which the King declares Acts and Monu­ments, p. 11 [...]2.:

Truly as our Forefathers invented nothing more holy than general Councils, used as they ought to be; so there is almost nothing that may do more hurt to the Christian Faith and Religion, than general Councils, if they be abused to lucre, to gains, to the establishment of errors: And verily, we suppose that it ought not to be called a General Council, where alone those men are heard which are [Page 87] determined for ever in all points to defend the Popish party, and to arm themselves to fight in the Bishop of Romes quarrel, though it were against God and the Holy Scriptures: It is no general Council, neither ought it to be called general, where the same men be only Advocates and Adversaries: defending his Primacy, born by the ignorance of the World, nourished by the ambition of the Bishops of Rome, defended by places of Scripture falsly understood.

Neither secondly, is our Churches ho­nour to general Councils lessened, because she declares, they are not infallible, as in our 21. Article of Religion. When they be gathered together, Forasmuch as they be an Assembly of Men, whereof all be not governed with the spirit and word of God, they may erre and sometime have erred even in things pertaining to God; wherefore things ordained by them as necessary to Sal­vation, have neither strength nor authority unless it be declared, that they be taken out of Holy Scripture Ita (que) le­gantur Con­cilia qui­dem Cum honore, sed interim ad scripturam piam, cer­tam re­ctam (que) re­gulam exa­minentur. Reform. leg. Eccl. c. 14.. Notwithstanding they are not infallible, yet for the establishing consent, King James may be presumed to declare the sense of our Church, of the use of such Councils lawfully assembled: Come (saith He Rex Ja­cobus ad Card. Perr.) put it to the Issue, allow a free general Council, which may not de­pend [Page 88] upon the arbitrary will of one man, and the Church of England is prepared to give a Reason of its Faith: For even anciently it was a great complaint in the Church, as the Fond of all their mischiefs Nilus Ar­chiep. Thes­ [...]al. l. 1. [...]., That Contro­versies were not determined after the Primi­tive Rite and manner.

§. 3. Concerning the Testimony of the Fathers, the Church of England hath ob­served the same wise Moderation in her judgment, and use of them also; no where judging of them as unliable to error: ac­cording to the arguing of the 21. Article. Because they are but men, and sometimes have erred in things pertaining to God, neither hath our Church any where swal­lowed their errors through the Venera­tion of their Piety and Antiquity.

Yet because of their Proximity to the Apostolick times, and the just authority in the Church, which for their Learning and Piety they have obtained, and all along hath been given them, Our Church in her Monuments, gives a great defe­rence to their judgment, testimony, and practice.

In the 31. Canon. Forasmuch as the an­cient Fathers of the Church, led by the ex­ample of the Apostles, appointed, &c. We fol­lowing [Page 89] their Holy and Religious Example, do Constitute and Decree. Canon 32. Accord­ing to the judgment of the ancient Fathers, and the practice of the Primitive Church, We do Ordain. Canon 33. It hath been long since provided by many Decrees of an­cient Fathers: That, &c. According to which Examples, we do Ordain. Canon 60. Forasmnch as it hath been a solemn, anci­ent, and laudable Custom in the Church of God, continued from the Apostles time, That, &c. We will and appoint.

So in the 30. Canon: The lawful use of the Cross in Baptism, is explained from the practice of the Primitive Times. And in King Edw. VI. Proclamation before the Common Prayer Book, the reason for our Forms and Rites, is justified from the practice of the Pri­mitive Church, and in the Preface con­cerning the Service of the Church, Here you have an Order for Prayer and read­ing the Holy Scripture, much agreeable to the mind and purpose of the old Fathers: and in many other places where they are named, and where they are not named. The footsteps of their ancient Piety, have very discernable impressions through­out the whole Constitution of our Church.

[Page 90] Wherefore as it is in the Reformation of the Ecclesiastical Laws of England, as was intended Reform. leg. Eccles. Angl. c. 15.: Let the Authority and Re­verence be continued to the Ancient and Orthodox Fathers, but such as may be subject to the determination, truth, and authority of the Holy Scriptures. For always the ancient Fathers Ne (que) enim quorumli­bet dispu­tationes quamvis Catholico­rum & lau­datorum hominum velut serip­turas Cano­nicas habe­re debemus, ut nobis non liceat (salvâ Honorificentiâ quae illis debetur hominibus) aliquid in eorum serip­tis improbare—Talis ego sum in scriptis aliorum, Tales volo esse intel­lectores meorum. S. Aug. Ep. 3. V. Ep. 19. ad S. Hier. Chilingw. Pref. §. 25. themselves refused any other kind of honour or respect: frequently admonishing the Reader, that he admit their opinions, or interpretations, but so far as he sees them agree with the Holy Writings. So that since Protestants are bound by Ca­non to follow the ancient Fathers; who­soever doth so with sincerity, it is utterly impossible he should be a Papist.

And indeed the Reverence of the Church of England, to the ancient Fa­thers, as it is most regular and well go­vern'd, so it is most uniform and con­stant, whereas nothing is more ordinary with the Romanists, than when they are prest and urg'd by the authority of the ancient Fathers against them, to depre­ciate their testimonies, and add some [Page 91] scurvy false insinuations concerning them: as hath been often observed of C. Baro­nius, Bellarmine, Stapleton, and others. Whereas the constant Reverence of the Church of England to the ancient Fa­thers, is such, that the Romanists cannot but acknowledge it very often, as De Cressy Exomo­log. p. 102. 135. saith, Indeed the Protestants in England make honourable mention of the Fathers. They profess greater Reverence to Antiquity than any other Sect whatso­ever.

§. 4. There are many things of excel­lent use in themselves, which come to be suspected and reproached, because of the abuse they have had in the Roman Church: Of which, Tradition may be a great instance: Because the Church of Rome hath made Tradition equal if not superiour to Holy Scripture; therefore others run to the other extreme of under­valuing all kind of good and lawful Tra­dition, not considering that Holy Scrip­ture is Tradition Recorded. And forget­ing that in the Church of God, one great proof of the integrity of the Canon of Holy Scripture it self, hath been always Tradition; which these men so confi­dently despise. There are also some Tra­ditions [Page 92] not contrary to the Holy Scripture which if they be rightly qualify'd, have and ought to have great authority with us: Wherefore upon all occasions is cele­brated among us, that famous passage of Vincentius Lirinensis Vinc. Lir. adv. Haer. c. 3. : Whatsoever is universally delivered, which every where, which always, which of all is believed, that is accounted as indubitable and certain.

We receive not (saith Bishop Bramhall to M. Militiere) your upstart Traditions, nor unwritten Fundamentals, but we ad­mit genuine, universal, Apostolical Traditi­ons.—And we are so far from believing Tra­dition without allowing the Papacy; That one of the principal motives why we rejected the Papacy, was the constant Tradition of the Ʋniversal 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 (S^t Austin tells us) the Arians did, and since them the Roman­ists) 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 [Page 93] 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 [Page 94] 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 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 Ʋniversal; 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 [Page 95] infallibility in the Church, but authority. Wherefore M^r Chilingworth 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 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 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 Locuti sumus de actibus dubiis vi [...]t [...]tum aut vitiorum. Recogn. operum c. B. p. 19., he minceth the [Page 96] 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 M^r Hobbs doth his Prince in the State 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.

[Page 97] §. 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 encourageth also those other helps which are any ways useful to the better [Page 98] 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 Hom. of Com. Pr. and Sacra­ments., No man cometh to the knowledge of Tongues, otherwise, than by diligent and earnest study: and elsewhere 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 Ʋni­versities; 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 [Page 99] that Moderation which S^t Austin com­mends 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 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 [Page 100] 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 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 Ne (que)—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 [Page 101] 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 Homily for Whit-sunday, 2^d 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 [Page 102] 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 2^d 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 [Page 103] cannot be, saith S^t 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, spiritual effect, tast, comfort, and con­solation of them: which Doctrine of our Church is most intelligible and sober, and different from what some others mysti­cally have discoursed of concerning spiri­tual gusts, which they attribute to unac­countable Communications.

The ordinary means to which the inter­pretation of Scripture is generally an­nexed, our Church judgeth the same which D^r Hammond mentions in his Post­script concerning Divine Illuminations: Study, search, Meditation, the Collation of places of Scripture, (or bringing one place together with another Homily 1.) the use of reason, and learning, and skill in original Languages; the help of our spiritual guides; the Declarations of Gods Church; the analogy of received doctrines constant [Page 104] Prayer for Gods blessing; the ne­cessary assistance and gracious aids of Gods Spirit.

Our Church indeed teacheth us, that Carnal reason is an enemy to God, and to perceiving the things of the Spirit: which carnal reason, some do expound the Article 9 wisdom, some the sensuality, some the affec­tion, some the desire of the flesh. But our Church esteems it a great reproach to hu­mane nature, and the Creation of God, to call that carnal reason, which is our ra­tional perception and use of what is de­livered us to understand: or a compa­ring, and as we said out of the Homily, a bringing together one place with ano­ther; and drawing easy and plain conse­quences from Scriptures, which we are to search: whereas the Scriptures are pro­pounded to the reasons of Men; and the belief of them is an act of the greatest reason that can be. Indeed in the things revealed, when any thing exceeds the comprehension of our reason; our Church adviseth us to sequester our reason: In such cases, saith the Homily Hom. of Places of Script. 2. Part., Reason must give place to Gods holy Spirit.

From the Doctrine of our Church, it is also very plain, That no more supernatural and immediate operation of the Holy Spirit is [Page 105] necessary to the interpretation of the Scrip­tures than what is necessary to make us faith­ful and good Christians.

Wherefore our Church lays down the same means for improvement in divine knowledge, as it doth for obtaining the Holy Spirit: namely,

1 & 2^d. Homily of Scripture. The love of God and Godliness, the having a care of being drown'd in worldly vanities; leaving sin and the world: Our forsaking the corrupt judgment of fleshly men.

3^d Part of the Ho­mily for Rogation Week. Let us endeavour our selves (saith our Church) diligently to keep the presence of the Holy Spirit: Let us renounce all un­cleanness, for he is the Spirit of purity: Let us avoid all hypocrisy, for this Holy Spirit will flee from that which is feigned: Cast off all malice and evil will, for this Spirit will never enter into an evil willing Soul: Let us cast away all the whole lump of sin that standeth about us; for he will never dwell in that body which is subdued to sin: If we do our endeavour, we shall never need to fear: And the Holy Spirit will suggest to us what is wholsome, and confirm us in all things.

To attain also the spiritual Wisdom of the Scriptures, Our way, saith the Church, is to attend the time, and win the time with [Page 106] diligence, and apply our selves to the light and grace which is offered us.

Lastly, Let us meekly call upon that bountiful Spirit, the Holy Ghost, which pro­ceedeth from our Father of mercy, and from our Mediator Christ. That he would assist us and inspire us with his presence, That in him we may be able to hear the goodness of God declared unto us, to our Salvation; for this cannot be obtained but by the dire­ction of the Spirit of God, and therefore it is called spiritual wisdom.

2. Our Church doth not judge, that the particular immediate Testimony of Gods Spirit is necessary to every Chri­stian for his comfortable assurance of Salva­tion; but supposeth that the best assu­rance of Salvation, is from the sure trust and belief of Gods promises: and a cer­tain consciousness of our own sincerity, according to what is required of us.

Homily of Salva­tion. V. Homily of Almes­deeds, 2. Part. V. Homily of falling from God, 1. Part. If you would be sure of your Faith, try it by your living; the true Christian Faith is no dead, vain, or unfruitful thing: There­fore let us by such Vertues as spring out of Faith, shew our Election to be sure and stable.

3. Our Church doth not judge an im­mediate gift of the Spirit necessary to every Christian, to furnish them with words [Page 107] in Prayer; but doth rightly suppose, that the Holy Spirit doth effectually assist every sincere devout person using a good form of Prayer: because he by whom the Spirit is given to the Church, did teach his Di­sciples, and in them all Christians, a form of Prayer; requiring them to use the same. Our Church also hath furnished those of her Communion with general Prayers, according to their occasions: judging also that such common Prayers Homily of Prayer. are most available before God: And the means of obtaining the Holy Spirit, to be most assisting us in our Prayers, our Church declares, is for us, to humble our selves in his sight, and in all our Prayers both publick and private, to have our minds fully fixed on him; so that our Church supposeth those that are thus humble to pray by the Spirit.

How far the testimony of the Holy Spirit is necessary to convince us of the certainty of our Faith, and of the au­thority of Holy Scriptures, See Chap. 6. §. 8.

From which few passages already cited (in comparison of those very many to the same purpose, which abound in the Ho­milies for Whit-sunday; the Homily of good works; of Salvation; of falling from God; [Page 108] of Alms-deeds:) It is most evident, that our Church judgeth rightly concerning the Holy Spirit of God; and lays down the best Rules for discerning who have the Holy Spirit; for according to the Doctrine of our Church, believing and obeying the Gospel, and having the Spirit are all one.

Homily of Salva­tion, 3. Part. For how can a man have true faith, when he liveth ungodly, and denieth Christ with his deeds: contrariwise, he is most inspired with the Holy Ghost, who is most changed in his life.

So then this is to be taken for a most true lesson taught by Christs own mouth, Homily of good works, 2. Part. That the works of the moral Commandments of God be the very true works of Faith, which lead to the blessed life to come.

Our Church also doth suppose, that those who receive most of the Spirit, are such as are most truly vertuous and good; such have most of the divine grace, to confirm and strengthen them in all good­ness; as it is in the Office for the Holy Communion: If with a true penitent heart and lively faith we receive the Holy Sacra­ment, then we dwell in Christ and Christ in us, &c.

1. Part of the Ser­mon for Whitsun­day. Wherefore if any say, O, but how shall I know that the Holy Ghost is within me? [Page 109] Some man perchance will say, forsooth as the tree is known by the fruit, so is also the Holy Ghost: The fruits of the Holy Ghost, ac­cording to the mind of S^t Paul, are these; Gal. 5. Love, Joy, Peace, Long-suffering, Gentle­ness, Goodness, Faithfulness, Meekness, Tem­perance, &c. Contrariwise, the deeds of the flesh are these, Adultery, Fornication, Ʋn­cleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulation, Wrath, Con­tention, Sedition, Heresy, Envy, Murder, Drunkenness, Gluttony, and such like: Here now is the Glass wherein thou must behold thy self, and discern whether thou hast the Holy Ghost within thee, or the spirit of the flesh. If thou see thy works be vertuous and good, consonant to the prescript rule of Gods word, savoury and tasting, not of the flesh but the Spirit; then assure thy self thou art endued with the Holy Ghost: otherwise, in thinking well of thy self, thou dost but de­ceive thy self: The Holy Ghost doth al­ways declare himself by his fruitful and gra­cious gifts.

2^d Part of the Hom. for Whit-sunday. But to conclude, ye shall briefly take this short lesson. Wherever ye find the spirit of arrogance and pride, the spirit of envy, hatred, contention, cruelty, &c. Assure your selves, that there is the spirit of the Devil, and not of God; albeit they pretend to the [Page 110] world outwardly ever so much Holiness: for as the Gospel teacheth us, The Spirit of Jesus is a good, holy, sweet, lowly, merciful Spirit, full of charity and love, full of for­giveness and pity, not rendring evil for evil, extremity for extremity. According to which rule, If any man live uprightly, of him it may be safely pronounced, That he hath the Holy Ghost within him; if not, there is a plain token, he doth usurp the name of the Holy Ghost in vain.

As for the manner and measure of the operations of the Holy Spirit, The mode­sty and Moderation of our Church doth not decree any thing, lest (as S^t Austin saith) Humane infirmity proceed beyond what is safe.

Yet our Church gives a right account in sundry places of its Homilies, Second Part of the Homily of Falling from God. How the Holy Spirit comes to be withdrawn from men: By all these Examples of Holy Scrip­ture, we know, that as we forsake God, so shall he even forsake us: When he with­draweth from us his word, the right do­ctrine of Christ; his gracious assistance and aid (which is ever joined with his Word) and leaveth us to our own wit, and will, and strength; He declareth then he beginneth to forsake us: First Part of the Ho­mily of fal­ling from God. which is (as it follows) after any do neglect the same; if [Page 111] they be unthankful to him, if they order not their lives according to his Example and Doctrine, &c.

From whence we see also that our Church judgeth the promise of the spirit is (as the blessings of the Gospel are gene­rally) conditional: For as God, for his part, delivered his Son to suffer death for us: so again, we for our parts, should walk in a godly life, as becometh his Children so to do. 2. Part of the Homi­ly of Alms­deeds. He that is first made good by the Spirit and Grace of God, afterward bring­eth forth good fruits.

As for those who affirm a supernatural and immediate illumination necessary, without which, other ordinary means are insufficient, either to give us certainty of the authority, or interpretation of Di­vine Writ,

1. They affirm that which no where is declared:

2. That which we have little rea­son to credit from them that affirm so: We having neither experience of their extraordinary knowledge, or goodness: but have found them most mistaken of any in their interpretations of Scripture: and also by the notes of having the Spirit (delivered in Scripture) what is quite different hath appear'd.

[Page 112] 3. The holding such an opinion, tends to lessen the authority of the writ­ten word of God; and to make the di­ctates of the humane spirit (if not some­time the Diabolical) equal with the Holy Canon. And those others who lay the stress of the proof of the authority of Scripture, and the certainty of Faith, and the interpretation of Scripture, upon such uncertainties as only the internal testi­mony of the Spirit (as is yet neither pro­ved necessary or real; however, of which there is no proof unto others) verily, such labour unprofitably to overthrow Christianity, and render all our Faith un­certain.

4. Their Doctrine leads to such En­thusiasm, as is not consistent with the peace of Kingdoms, much less the peace of Gods Church.

But such is the constant Moderation of our Church, though it doth reject and oppose all fanatical and ungrounded pretences to the Spirit: Yet our Church most frequently, and with all humble reverence, owns the necessity of the gra­cious aids and assistance of the Spirit (as the phrase is in our Homilies several times used) as without which we can do nothing pleasing to God: For in the power and [Page 113] vertue of the Holy Ghost, resteth all wis­dom and all ability, to know God and to please him 3^d Part of the Homi­ly for Ro­gation Week. : Therefore we pray, that in all things he will mercifully direct and rule our hearts: we pray to God, to grant us his Spirit, that those things which we do may please him In the Absoluti­on, Col­lect after the H. C. Hom. of falling from God▪ : To prevent us in all our doings, &c. because of the ill condition of those who are not governed by the Spirit of God.

CHAP. VI. The Moderation of the Church in its judg­ment of Doctrines.

§. 1. Our Church doth wisely distinguish be­tween what is necessary for Salvation, and what is not. §. 2. Her Articles are few. §. 3. Which are generally exhibited, not as Articles of Faith, but consent. Con­cerning subscription. §. 4. Our Articles are propounded so as to avoid unnecessary controversy. §. 5. The wise Moderation of the Kings of England, in their In­junctions to Preachers, and Orders taken to preserve Truth, Ʋnity, and Charity. §. 6. The Controversies of the late Age are well moderated, by the determinations of our Church. §. 7. As our Church re­quires our consent in nothing contrary to sense or reason, so it hath also con­tain'd it self from immoderate curiosity, in treating of venerable mysteries. §. 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact. §. 9. Doctrines are so propounded to those in our Churches Com­munion, as not to render useless their own [Page 115] reasons and judgments: The reasonable­ness of which is proved, and the Objecti­ons answered. §. 10. The use which we are all allowed of our private judgments, is requir'd to be menag'd with a due sub­mission to the Church. The duty of which submission is laid down in sundry Propo­sitions.

§. 1. BEcause all things in Divine Reve­lation are alike true, but not alike necessary for furtherance of Faith and Piety, and establishing Union among Christians, and Peace in the Church; Our Church hath wisely distinguished, between what is necessary absolutely, and what only in some circumstances is necessary to Salvation: Those things (saith the Ho­mily 2^d Part of the Homi­ly of Scri­ptures.) that be plain to understand, and necessary for Salvation, every mans duty is to learn them; and as for dark mysteries, to be contented to be ignorant in them till such time as it shall please God to open those things unto them: Hom. 1. If it shall require to teach any truth,—or to do any thing requisite for our Salvation. All those things (saith S^t Chrysostom) we may learn plentifully of the Scripture. And in the 19. Article of the Church: The Preaching of the pure word of God, and the Administration of [Page 116] the Sacraments, are made indispensable notes of the visible Church: namely, in all things that of necessity are requisite to the same: and the 8^th Article declares, The three Creeds ought throughly to be be­lieved and received, for that they may be proved by most certain warrant of Holy Scrip­ture; where our Church gives the reason of her Faith, and sheweth her earnest­ness in contending for it: But the Mode­ration of our Church contains her self within the bounds of what is before made necessary. The principal and essential points of the Doctrine of Salvation (such as are fit to make up the unity of the Faith, and constitute a Church) are no other among us, than what Christ and his Apostles at first made necessary, which also the ancient Church received as ne­cessary unto Baptism, and for distinction of Heresy: which fundamental Maxims of Christian Science, are frequently and plainly repeated in Scripture, and by our Church were first of all insisted on at the reformation of our Church: as we see in the Institution of a Christian Man (1537.) in the first Injunctions of our Kings, and our Form of Catechism. Whereas the Catechisms and Systems which have been set up in opposition to the Catechism and [Page 117] Articles of the Church of England, have abounded with many doubtful and un­necessary definitions; yet so insisted up­on by some, as if the Hinges of the Gate of Heaven turn'd upon those Propositi­ons: whereby many have agreed with Pope Pius the Fourth, who by his Bull set out the Apostles Creed in a larger E­dition of about as many more Articles, without belief of which is declared no Sal­vation Extra quam Nemo salvus esse potest. Bulla Pii quarti, super formâ Juramenti professionis fidei, sub fi­nem Conci­lii Trid. : Unto such a strange Circum­ference is the body of their unnecessary belief extended: whereas the Religion of our Church tends to the Center. Which distinction of things necessary, from what was not so, King James (according to the sense of our Church) declares of great use to lay a foundation for the publick peace of the Church Ʋt de ne­cessariis conveniat omnis ope­ra insuma­tur, in non-necessariis libertati Christianae locus. Rex Jacobus ad Card. Perr., and of particular mens minds, and the furtherance of true Faith and Piety.

§. 2. Those Articles which are deliver­ed by our Church, for the avoiding of diversities of opinions, and establishing consent touching true Religion: 1. They are few, especially those of positive Do­ctrine, and the other negative positions were necessary to assert our liberty from [Page 118] the abuses and encroachments of the Ro­manists in their contrary affirmatives: few, if we consider, either the time, or the oc­casion of their being framed; it being just about the meeting at Trent, made it necessary for our Church to declare her sense of many Doctrines, for the better sa­tisfaction and directions of her Sons, and to testify her equal conditions of Commu­nion: Especially also, if we consider the cruel number of Articles, which either the Westminster Divines, or the Trent Councellors have imposed on their fol­lowers.

Bishop [...]ramball, fol. p. 1018. Indeed the Romanists do call our Re­ligion a negative Religion, because in all the Controversies between us and them, we main­tain the negative; that is, we go as far as we dare or can, with warrant from holy Scriptures, and the Primitive Church, and leave them in their excesses, or those inven­tions which they themselves have added; but in the mean while, they forget that we main­tain all those Articles and truths which are contained in any of the ancient Creeds of the Church, which I hope are more than ne­gative.

The Church of England (saith Arch­bishop Laud Archbi­shop Laud against Fi­sher, 5. 14.) comes far short of the Church of Romes severity; whose Anathema's are [Page 119] not for 39. Articles, but for very many more, above one hundred in matter of Doctrine, and that in many points as far remote from the foundation, though to the far greater rack of Mens Consciences; they must be all Fundamental if that Church have determi­ned them. Whereas the Church of England never declared, that every one of her Arti­cles are fundamentals in the Faith; For it is one thing to say, no one of them is super­stitious or erroneous, and quite another to say, every one of them is fundamental: Be­sides, the Church of England prescribes only to her own Children, and by those Articles provides but for her peaceable consent in those Doctrines of truth; but the Church of Rome severely imposeth on all the World her Doctrine, and that under pain of dam­nation.

§. 3. These Articles of Religion are generally exhibited as Articles of Peace and consent, not as Articles of Faith and Communion, and as such they are pro­pounded to all the Communicants in our Church Schisin guarded, p. 150. Bishop Lanies Ser­mons, p. 48. in general. For the avoiding Diversities of Opinions (as the Title of the Articles is.) Not such a consent as Curcellaeus Curcel­laeus: Reli­gionis Chri­stianae In­stitut. C. 15. means, where he supposeth some in the dregs of the Age of the Re­formation, [Page 120] obtrude their Confessions and Catechisms, as a secondary rule, if not of truth, yet of consent; such as ought to be urged only to an infallible truth; 'tis likely he might know many who did so: But the consent designed to be establish­ed by our Articles, is such a consent as may keep the Peace of our Church undi­sturbed: according to the sense of the fifth Canon: Where the Prohibition is direct­ed against such as should speak against the 39. Articles, as superstitious and errone­ous: such as may not with a good Con­science be subscribed to: Whosoever shall hereafter affirm Quicun (que) in posterum affirmabit, &c. Eccle­siae Anglic. Canon 5.,—not as the Coun­cil of Trent Si quis contrà sen­serit, Ana­thema sit. Concil. Trid. de peccato Ori­ginis. directs its Anathema against those that shall so much as think diversly. Wherefore our Church no where delivers our Articles as necessary to be believed, neither by vertue of their own necessity, or her own Command: as several with Bishop Bramhall have noted: For which reason, subscription unto them is not re­quired of any Lay-person whatsoever, meerly in order to his Communion with our Church: Although the Church of Geneva A quibus discedere ne (que) Mini­stris ne (que) [...]ivibus li­ceret: Be­ [...]a in vita Calvini. urgeth subscription, not of the Ministers only but the people Extet forma quaedam Doctrinae ad quam omnes E­piscopi & Parochi jure-jurando astringantur, ut nemo ad munus Ecclesiasti­cum admittatur nisi spondeat. Calvin. ad Angl. Protect.. There is [Page 121] perfectly another reason why subscription is required of all who receive the priviledge of degrees in our Universities: and in Case of factious Appellants Canon 98.; who are in­hibited, unless they first subscribe; and especially of the Ministers of the Church Discrimen latum est inter verbi Ministros & plebeios homines quos Mini­stri infor­mant: Te­stis enim est historia Ecclesiasti­ca non per plebeios sed poti [...]s per Clericos in­troductas esse haereses & Schis­mata. For­besius in Irenico l. 2. c. 12.: namely, because she may be as secure as she can of them to whom she commits so great a trust in the instruction of the peo­ple. Wherefore of them who are entrust­ed with the Ministry of the Church, it is required that they disavow all obligations and opinions to break the Peace of the Church, and that they assent to the use of those things which are for the unity of Christians in this Kingdom among them­selves; which is no more than the Law of Nature hath granted every Society, which the Church hath in all Ages pra­ctised, and which our Adversaries them­selves did use: For the Vi. Disc. of Toler. Sect. 13. Presbyterians required a subscription to their solemn League, and the Independants had their Church Government: Therefore in that our Church takes all the security she can by Sponsors at Baptism, and by subscrip­tion of Ministers, is a proof of her wis­dom and great care of her own; especi­ally among us, where the Ministers of the Church have, blessed be God, another Te­nure [Page 122] than in Holland, during the preca­rious pleasure of their Pay-Masters: Be­neficed men among us having a Freehold, and not to be turned out but in a legal way upon great cause deserving. Neither is subscription required by our Church of its Ministers, unless they can do it wil­lingly, and [ex animo], nor unless they can with freedom of mind assent and con­sent to the uniform practice of the Church. This if they cannot do with a quiet mind, they are left free by the Church to enjoy a laical indulgence, which is very large, and exceeding bountiful. As for dissatis­faction or weakness: what said King James Confe­rence at Hampton Court., How long will such Brethren be weak? Are not 45 years sufficient Qui de­cennali dis­ciplinâ nondum us (que) [...]o pro­secerunt ut tam faciles in Theolo­giá quaesti­ones intel­ligant, non possunt apti esse ad su­stinendum onus pasto­rale in E [...] ­clesiâ Dei. Forbes. I­ren. l. 2. c. 12. to grow strong in? Some of them are strong enough, if not Head-strong. But I wonder there should be such earnest Recusants to subscription, of the followers of Calvin among us: whenas he to the English Protector writes thus: 'Tis fit to look af­ter the desultory humour of them who would have too much lawful to themselves. The door is to be shut to curious doctrines; and one expedite means for that purpose is, if there were a summary of doctrine received of all, which all may follow in Preaching; to the observing of which, all Bishops and [Page 123] Parish Priests, may be bound by an Oath, that no one may be admitted to any Ecclesi­astical Office, unless he first engage that he will keep inviolate that consent of Doctrine. And so for Catechism. And as to a Form of Prayer and Ecclesiastical Rites, I very much approve, that there be a constant Form ex­tant, from which it may not be lawful for the Pastors in their Functions to depart, in regard of the simplicity and unskillfullness of some, and that the consent of the Churches among themselves may more certainly be ma­nifest. Lastly, to prevent the desultory le­vity of those who affect Novelties. And in his Epistle to Farellus Calv. Ep. 87., Calvin writes, It always prevail'd in the Church which was decreed in ancient Synods, That those who would not be subject to the Laws of Common Discipline, should be dismissed from their Function.

§. 4. The very frame of the Articles shews the great Moderation and Wisdom of the Church, they being propounded on purpose so as to avoid unnecessary controversy: propounded not with a Laodicean indifference, or lukewarmness, in what we ought to contend for Parkers Eccles. Pol. l. 1. c. 25. (as some charge our Church with) It is not meant here or elsewhere by Moderation such a [Page 124] Latitude which (Bishop Taylor saith Ductor Dub. l. 3. [...]. 4. §. 23.) hath something of craft, but very little of in­genuity: which can only serve the ends of peace and external Charity, or a fantastick Concord, but not the ends of truth and ho­liness, and Christian simplicity.

It is not meant here as if our Articles were framed like the dubious Oracles of Delphos, that the Subscribers might un­derstand them which way they please: like a shoe for every foot: as if they were to deceive by ambiguous terms Confe­rence at Hamp. C. p. 15..

The Judicious Bishop Sanderson Pax Ec­clesiae, p. 52., in his directions for the Peace of the Church, lays down this as the first:

That particular Churches would be as ten­der as may be in giving their definitions and determinations, especially where there may be admitted a Latitude of dissenting without prejudice done, either to the substance of the Catholick Faith, or to the tranquillity of the Church, or to the Salvation of the dissenter: In which respect the Moderation of the Church of England is much to be commen­ded, and to be preferred; not only before the Roman Church, which with unsufferable tyranny bindeth all her Children upon pain of Damnation, to all her determinations, even in those points which are no way neces­sary to Salvation: but also before sundry [Page 125] other Reformed Churches, who have pro­ceeded further than this Church hath done.

It is a sufficient proof of the sincerity of our Church, if what it hath declared and intended to declare, hath a true, clear, and certain meaning: and her Articles do surely conduce to peace, if it appear all agree in the true, usual, literal meaning: But in respect of what is not intended to be declared by them: King Charles I. Declarati­on 1630. published with the Articles. If even in these curious points in which the present differen­ces lye, most men of all sorts take the Arti­cles of the Church of England for them; then may be infer'd what the Right Re­verend Bishop of Chester hath said:

No ne­cessity of Reforma­tion of the Doctrine of the Church of England, 1660. This rather gives a Testimony of the great Wisdom and Moderation of the Church, which in points doubtful and controverted, hath propounded only that which no sober man can make matter of doubt, or subject of controversy. As in the 16^th Article 'tis said, Not every deadly sin willingly committed after Ba­ptism, is sin against the Holy Ghost: Now certainly, this is in it self a most sound, certain, infallible, plain, and perspicuous Doctrine; and being so, the want of liberty to interpret one term of it deadly sin, can­not render it doubtful: for interpret it which [Page 126] way you will, either all sins are deadly, or say all sins are not deadly, it will be equally true, that every deadly sin is not the sin against the Holy Ghost.

In the like manner, whether we may fall from grace totally and finally, which hath a great doubt; Without any question, After we have received the Holy Ghost, we may depart from grace given; of that there hath never been any question.

In the third Article of Christs descent into Hell Compare the Arti­cles of K. Edw. 6. 1552. and those of 1562., The Church purposely hath waved all the Controversies thereof; and plainly propounded the Article Hujus Ar­ticuli ve­rum & ge­nuinum sen­sum ne (que) A­postoli [...] ­dideru [...] ne (que) Eccle­sia defini­vit. Rem i­ta (que) credi­mus, modum nescimus. Archiep. Spalat. l. 7. c. 12. §. 125.. In the 17^th Article there is not one word of the horrible decree of absolute reprobation: rather in the close of the Article, there is a wholsome caution against extreme cu­riosity: Furthermore, we must receive Gods promises as they are set forth to us in Holy Scriptures, and in our doings That will of God is to be followed which is expresly de­clared to us in the word of God; and in the Homilies our Church 2^d Part of the Homily of falling from God. takes notice of some who Hearing the loving and large promises of Gods mercy, and so not concei­ving a right Faith thereof, make those pro­mises larger than ever God did, &c.

So evident is it, that the Church of England was intent on Peace and Edifi­cation [Page 127] of her Sons; Wherefore the Articles of the Protestant Church in the Infancy there­of, were drawn up in general terms, foresee­ing that posterity would grow up to fill the same: meaning that these holy men did pru­dently discover, that differences in judg­ment would unavoidably happen in the Church, and were loth to unchurch any, and drive them off from an Ecclesiastical Com­munion for petty differences, which made them pen the Articles in comprehensive words to take in all who differing in bran­ches meet in the root of the same Religion Historia quin (que) ar­ticularis, Part 2. Ch. 8.. So that I think the modest survey of Na­ked Truth p. 4. did not fly one jot too high, when he saith, It cannot be denied but the Articles of our Church were compiled with the highest discretion and Moderation that ever was used by un-inspired men; so that it is a most unreasonable charge on the Church of England, to say, she has ty­rannically imposed many unnecessary conditi­ons on her Members, in point of Faith and Doctrine: so large a Scope is left in our Church for mutual charity, and the en­quiries of the studious. Bishop Bramhall was far from one of those which some called Latitudinarians; yet he saith Fair Warning, Ch. 1., If it were not for this Disciplinarian humour which will admit no Latitude [Page 128] Sunt ergo res aliquae ita compa­ratae ut be­nignam si­bi interpre­tationem suo quodam jure conce­di postu­lent; quae sc. non sit interclusa verborum angustiis, sed cum quodam (ut Ciceronis verbo utar) Laxamento liberior. De Juram. oblig. prael. 2. §. 8. in Religion, but makes each nicety a fun­damental, and every private opinion an Ar­ticle of Faith, which prefers particular er­rours before general truths; I doubt not but all reformed Churches would easily be recon­ciled: Wherefore, in such points which may be held diversly of divers men (salvâ fidei compage) I Chilingworth Pref. §. 28. would not take any mans liberty from him, and humbly beseech all men, that they would not take mine from me Non per difficiles quaestiones nos Deus ad beatam vitam vocat. S. Hilar. l. 10. de Trin. Sunt quidem nonnullae quaestiones è curiosis & inquietis hominibus exci­tatae, etiam doctis & piis viris negotium faciunt, in his ea Moderatio ad­hibenda, &c. Spalat. de officio pii viri..

And here I think the Judgment of Jur. prae­dest. p. 21. Bi­shop Andrews may fitly be repeated, as most agreeable with the Moderation of our Church.

I truly ingenuously confess, I have followed the counsel of S^t Austin; These mysteries which I cannot unfold, I admire them shut: and therefore for these sixteen years, since I was made Priest, I neither publickly, nor privately, have disputed nor Preacht of them: and now I had rather hear than speak of them: And truly since it is a slippery place, and hath on either side its Precipi­ces; and since these places of S^t Paul are [Page 129] always esteemed among those which are hard to be understood; and many of the Clergy are neither fit to explain them, nor many of the people can be idoneous hearers; I would e'ne perswade silence enjoin'd on both sides: and truly, I judge it more expedient, that our people be taught to seek their Salva­tion in the plain way of a holy and upright life, than in the hidden paths of the divine Counsels: into which, too curious inspection, use to cause giddiness in their Heads, and mists before their Eyes.

§. 5. In persuance of the same design of the Church, for Peace and Modera­tion, it is very proper here to mention the seasonable and wise Declarations and Injunctions of our Kings of England, to Preachers and all others, to keep them within the bounds of the same peaceful Moderation.

In the Injunctions of King Edw. VI. 1547. Of Sermons, It is injoin'd, That they shall purely and sincerely declare the word of God, and in the same, exhort their hearers to the works of Faith, Mercy, and Charity; especially prescribed and comman­ded in Holy Scripture.

In Queen Elizabeth's Articles for Do­ctrine and Preachers, They are admo­nished, [Page 130] to use sobriety and discretion in teaching the people; namely, in matters of controversy; and to consider the gravity of their office, and to foresee with diligence the matters which they shall speak, to utter them to the edification of the Audience.

King James (Jan. 18. 1616.) sent in­structions to the Universities; That young Students in Divinity should be excited to study such Books as were most agreeable to the Doctrine and Discipline of the Church of England: and bestow their time in the Fathers, and Councils, and Schoolmen, Hi­stories and Controversies; and not to insist too long on Compendiums and Abbreviati­ons, making them the ground of their study. August 4. 1623. In his Letter to the Arch­bishop: Whereas divers young Students, by reading of late Writers and ungrounded Divines, do broach many times unprofitable, seditious and dangerous Doctrines, to the scandal of the Church: He injoin'd, That none under a Bishop or Dean, do presume to preach in any popular Auditory, the deep points of Predestination, Election, Reproba­tion; or of the Ʋniversality, Resistibility, or Irresistibility of Gods Grace. But rather confine themselves wholly to those two Heads, of Faith and a good Life, which are all the subject of the ancient Sermons and Homi­lies: [Page 131] That no Preacher of any denomination whatsoever, shall presume to fall into bitter invectives, and undecent railings, against the Persons of either Papists or Puritans; but modestly and gravely, when they are oc­casion'd by their Text, free both the Do­ctrine and Discipline of the Church of Eng­land, from the Aspersions of the Adver­saries.

King Charles (of Blessed Memory) set forth with the Articles a Declaration 1630. wherein he required thus: In these curious and unhappy differences which have for so many hundred years in different times and places exercised the Church of Christ; We will that all further curious search be laid aside, and these disputes shut up in Gods promises, as they be generally set forth to us in Holy Scriptures, and the general meaning of the Articles of the Church of England.

It is to be wisht, that all the Directions concerning Preachers, in the several Kings Reigns, since the Reformation, were Im­printed on the minds of all the Clergy and others; especially, His present Ma­jesties Directions, Dated October 14. 1662. Which among other great reasons in­ducing, were set forth because of the extra­vagance of sundry young Divines, who took upon them in their popular Sermons, to han­dle [Page 132] the deep points of Gods Eternal Counsels and Decrees, and other fruitless controver­sies, serving rather to amuse than profit the hearers; which is done for the most part, and with greatest confidence by such persons as least understand them.

Therefore they are admonisht not to spend their time in the search of such abstruse and speculative notions. However, that they pre­sume not positively and doctrinally to deter­mine anything concerning the same: And for the edifying the people in Faith and God­liness, That they in their ordinary Sermons insist chiefly on Catechetical Doctrines (wherein are contained all the necessary and undoubted verities of Religion) declaring withal, unto their Congregations, what In­fluences such Doctrines ought to have into their Lives and Conversations; and stirring them up effectually, as well by their Exam­ples as their Doctrines, to the practice of such religious and moral duties as are the proper results of the said Doctrines; as Self-denial, Contempt of the World, Humi­lity, Patience, Meekness, Temperance, Ju­stice, Mercy, Obedience, and the like, and to a detestation, &c. And because these licen­tious times have corrupted Religion in the very roots and foundations, That where there is an Afternoons Exercise, it be especi­ally [Page 133] spent, either in explaining some part of the Church Catechism, or what may conduce to the Exposition of the Liturgy, and Pray­ers of the Church, as occasion shall be offered, The only cause they grew into contempt a­mong the people being this, that they were not understood.

The subscription for University Preach­ers in the University of Cambridge, keeps its Subscribers within the same bounds; and by the way, I may note the Modera­tion and Excellent temper of our Ʋni­versities at this time: Having known for many Years together, in Cambridge, there have seldom been disputed in our Schools, those Controversies, which in the Age be­fore did so much divide both Foreign Churches and ours, and also our Ʋniver­sities themselves: of our other Ʋniver­sity, I am assured the same, from my most Reverend Diocesan, the Lord Bishop of Lincoln.

Having mentioned our Ʋniversities, I conceive a very proper proof of the Mo­deration of our Church of England, may be taken from the general practice in our Universities (those noble Seminaries of the Church) where among the Theses which are disputed in the Divinity Schools, commonly one is given to assert [Page 134] our Church against the Romanists, the other to defend our Church against other Sectaries.

The care of very many of our Bishops hath been also the same, as may appear from one of their Exemplars of Subscrip­tion; I have set it down in the Margent Ego Cu­ratus cui licentia praedicandi verbum Dei concedenda est, sacras literas purè & sincerè tra­ctabo, eas (que) prudenti simplicitate populo exponam, nec in sermonibus meis de rebus jam constitutis suscitabo Controversias, nec spargam contentiones, ne (que) innovationem ullam doctrinâ vel Ceremoniis suadebo. V. 1. Vol. Episcopii praes. Praevorstii de concionibus., because of its excellent use.

In the Instructions of King James 1618. to the Divines He sent over to the Sy­nod of Dort, One was, That they should advise the Ministers of those Churches, that they do not deliver in the Pulpit to the peo­ple, those things for ordinary Doctrines which are the highest points of Schools, and not fit for vulgar capacity, but are disputable on both sides; and that they carry themselves with that advice, moderation and discretion, as became them, &c.

After all these great Testimonies of Mo­deration in our Church, it is proper to mention what we meet with in the Pa­cific D^r Hammonds Discourse of Gods Grace and Decrees, §. 24. This I suppose the reason, both of our Churches Moderation in framing the Article of Predestination, [Page 135] and of our late Kings Declaration in silen­cing the debate of the Question: For if by these methods the Church could but have pre­vailed to have the Definitions of the several pretenders forgotten: All men contenting themselves as our Article prescribes, with the Promises of God as they are declared in Scripture; the turmoil, and heat, and imper­tinence of disputes, had been prevented, which now goes for engagement in Gods cause.

And blessed be God, the design of the Churches Moderation, and of our Gra­cious King (the Churches Moderatour and Governour) hath thus far had excel­lent effect in the Church and our Univer­sities; that for a long time there hath been a great silence from that noise and learned squabble, which sometimes for­merly disturbed the Churches Peace: so that now we may be more at leisure, without prejudice and passion, to review and admire the wise and excellent deter­minations of our Church.

§. 6. To shew how well the Contro­versies of the late Age have been mode­rated by our Church, might deserve a just Treatise by it self: But our Church seems to observe the same advice which [Page 136] King James gave to the Divines going over to Dort, 1618. In case of opposition between any over-much addicted to their own opinions, their endeavours should be, that certain Positions be moderately laid down, which may tend to the mitigation of heat on both sides.

Our Church throughout hath done the same thing, as might be instanced at large in the Controversies between us and the Romanists; and between others also: In­deed the Articles, and especially the Ho­milies, do copiously and fitly moderate in these disputes, which not long since very much exercised Christendome: as for instance, when the Homilies declare, Justification is not the office of man, but of God only, which we receive of him by his free mercy, and by the only merits of his most dearly beloved Son. Yet our Faith in Christ (as it were) saith unto us, It is not I that take away your sins, but it is Christ only; nevertheless by Faith we embrace the promise of Gods mercy. Such a Faith, whereof doth follow a loving heart to obey his Commandments. Justification by Faith, only freely and without works, is spoken to take away clearly all merit of works, as be­ing unable to deserve our justification at Gods hand, and thereby doth express the weakness [Page 137] of man, and the goodness of God: (Yet) the true, lively, and Christian Faith, is no dead, vain, or unfruitful thing, but a thing of per­fect vertue, and of wonderful operation, and working, and strength; bringing forth all good motions and good works: therefore let us by such vertues as spring out of Faith, shew our Election to be sure and stable.

In such and many like passages, are known the excellent Wisdom and Mode­ration of our Church: particularly, as we have seen, attributing unto good works, no more nor no less, than what is consi­stent with the grace of the Gospel: de­claring most earnestly against the Roman opinion of merit by them: and yet (ac­cording as K. Edward's, and Q. Elizabeth's Injunctions have it) doth recommend Charity and Hospitality as a true worshipping of God. And albeit the Romanists have much vaunted in this particular, it hath not been doubted but the Church of England since the Reformation, hath as great Monuments of Charity as ever were before (under Papacy) in the same com­pass of time and place: so truly doth the publick Exhortation, to the Contribution of S^t Paul's building, conclude: Our ad­versaries of Rome may be convinced, that our Piety is as generous and charitable as [Page 138] theirs, but would not be so arrogant and pre­sumptuous; and whilst we disclaim the me­rit, yet we most stedfastly believe the obliga­tion and necessity of good works.

How far our Sectaries are deficient in this matter, it shall not be our business here to enquire, nor to repeat how slightly and reprochfully they have spoken against the truth in this matter.

It may suffice to observe from what hath been said, Nothing hath more vindi­cated the Doctrine of the Gospel, the Grace of God, and merits of our Saviour, and established the necessity of a good life, and prepared us for a comfortable death, than the doctrine of our Church rightly understood: wherein she hath de­livered her self from all those fond opini­ons on which the Church of Rome and other, have founded their peculiar Do­ctrines, which have disquieted and con­founded so many Christians, and disturb­ed the Church: Insomuch that some who have been otherwise much addicted to their own suppositions, yet in many mat­ters of controversy have readily acknow­ledged the Moderation of our Church.

The Presbyterian Brethren in their first Paper of Proposals to his Majesty, say: We take it for granted, that there is a firm [Page 139] agreement between our Brethren and us, in doctrinal truths of the Reformed Religion, and in the substantials of divine worship.

Very famous (saith D^r Tully) through the whole World, is the most prudent Mo­deration of the Church of England in her definitions of Faith, in which surely to all she offers her self in so equal a poise, that she can afford no offence to sober minds and lovers of truth; nor doth she give any oc­casion of cavilling to slight and petulant dis­positions, of which in our Age, there is such a swarm. And Sancta Clara saith, The Eng­lish Confession goes on safely within this La­titude, neither binding its followers to one side or other, but freely leaves these mat­ters (of Controversy) to Scholastic dispu­tation.

§. 7. As of Doctrines, some are plain, others mysterious: and as our Church re­quires consent in nothing contrary to sense and reason; so also she hath always contained her self from immoderate cu­riosity, even in treating of mysteries; using good caution, and yet not so much as to become sceptical: making good search for her own and others satisfaction, as is fit; and yet not too much, so as to run into extreme or nice curiosity.

[Page 140] Of such mysteries as are revealed, our Church hath faithfully declared those which God hath made requisite for us to know (so far forth as is necessary) yet such Moderation is used in the manner of declaring them, that she hath prudently kept to the form of sound words in holy Scripture, and the Declarations of the ancient Church: not disclaiming the use of such expressions which the authority of the first Councils, and the great con­sent of the learned have received, while the words follow the thing it self deli­vered in Holy Scripture, though in so ma­ny syllables perhaps there not set down: which are not introduced into our Church to corrupt primitive simplicity, but to prevent the double meaning which others have invented for other Scripture expressions: and as our Church doth not intermeddle with what is above humane enquiry (First Part of the Sermon for Rogati­on Week. It shall better suffice us in low humility, to reverence the Divine Majesty which we cannot comprize, than by over­much curious searching to be over-charged with the glory) so it doth not determine in those things which are (as I may say) below its enquiry: namely, in things un­necessary to be known Quod le­git Ecclesia Angl. piè credit; quod non legit, pari pietate non inquirit. Rex Jac. ad. C. Perr..

[Page 141] §. 8. In giving a reason of our hope, and in convincing our selves or others, of the truth of matters of Faith and Chri­stian Doctrine; our Church doth not in­sist upon such kind of certainties as others without reason do exact: The point of certainty is a nice step which is taken in the first consideration of Religion, and of great consequence; wherefore we cannot but observe the great Moderation and care of our Church:

1. Resolving the first motive and rea­son of believing, into the Testimony of God only, submitting all rational enqui­ries unto the Divine Testimony: when once there is assurance that the same te­stimony is Divine, our Church doth not make (nor suppose that there can be made by) any humane Judgment, a measure of what is incomprehensible.

2. Our Church doth accept and use such rational evidences, as God hath gi­ven us, as the means of being assured of the certainty that the Revelations which we receive as Divine, are such: Because the Divine Testimony is not immediate to us, nor necessary it should be so, but is conveyed to the assent of the understand­ing by some proper and just evidence. [Page 142] The ordinary way of knowledge (allow'd us) is the conviction of our judgments and reasons, concerning the truth of the Proposition we assent to: which convi­ction is made by such proper arguments as may sufficiently induce our belief: now, though there are innumerable arguments which convince us of the certainty of the Divine Testimony in the matters we have received; yet such is the Moderation of our Church, she doth not require every one in her Communion, necessarily to know and receive all the reasons of cer­tainty which are and may be given; nor yet to rely on one to the neglect of ano­ther; but leaves us to be satisfied accord­ing to the means and opportunities, which we have abundantly offered unto us: justly supposing there are so many reasons perswading the truth of what we be­lieve, that some are convinced by some, others by others, as the Providence of God disposeth things.

3. Our Church no where makes infal­lible certainty of assent, a necessary con­dition of Faith: it being sufficient to make our Faith certain, if our Rule be in­fallible, and that applyed with moral evi­dence; that is, such an evidence as we can have of things and actions past, as is [Page 143] sufficient to guide and govern our man­ners and behaviour.

Some of late have contended (with very ill success) that an infallible certain­ty of assent is necessarily wrought by de­monstration (and what they love to call scientific Evidence) in every Believer: which doctrine of J. S. is condemned by his Adversaries, even of Rome Anim­adv. P. Talboti Arch. Dubl. in Prop. 2. p. 54., as the pith of Manicheism: because it lays this bur­den on the Church, or an Oecumenical Coun­cil, evidently to demonstrate its own infalli­bility.

If destroying the first foundation of the Roman infallibility were all, we might dispense with that inconvenience, as it renders their motives of credibility insuf­ficient, which before the doctrine of in­fallibility is received, used to be the only way they had to recommend the Church of Rome to the approbation of Proselytes: but to affirm, that all certainty of Chri­stian Faith is generally wrought by such demonstration; in case that doctrine proves false, the consequence is, If Chri­stian Faith have no other certainty, Chri­stianity it self is left uncertain in its very foundations.

Others there are who deliver, that an infallible certainty of assent wrought only [Page 144] by the immediate extraordinary operati­on of the Spirit of God, is necessarily in every true Believer.

Now, though our Church doth as much as any can do, own the necessity of Gods Grace and holy Spirit, to prevent, assist, and follow us; especially in what concerns divine matters: yet our Church is not so bold with the Holy Spirit of God, to affirm, that such an inward testimony of the Divine Spirit (working together in our Spirits an infallible assent) is so ne­cessary to assure us of the certainty of Faith, and of the authority of Holy Scriptures, and of the truth of other Doctrines in question; as without which, we could have no such belief as is requi­red to Salvation.

Which precarious presumption tends to render useless, all those sufficient eviden­ces we have of Divine truth, by the gra­cious means which God hath appointed ordinary in his Church: and whereas the assertors of this extraordinary spirit, ex­clude all other means of real certainty as insufficient; such a Doctrine being false, must needs tend also to overthrow all Christian Religion.

Such is the sad consequence of the Do­ctrines both of D^r I. O. and M^r I. S. in [Page 145] making (though on differing grounds) an infallible assent necessary to a true be­lief.

They agree together also in the injury they do Christian Religion, by traducing our Faith as a probable, fallible, humane, natural Faith, (which are the very words they V. D^r I. O. Reason of Faith, p. 72. M^r I. S. Faith Vin­dicated. both unite in, to expose our belief to contempt) which is grounded on such evidences as God hath abundantly af­forded us, to assure us of the truth of his Divine Testimony. Which evidences, es­pecially in matters of Faith, necessary to Salvation, since they are so plain and cer­tain; Our Church hath always held needless, such an infallible guide, as the Romanists would impose upon us: And for the same reasons that we do not ex­pect any new Revelations, nor any osten­tation of new miracles necessary to a true Church or true Faith (they being super­seded by the ordinary means of Faith which are sufficient:) for the same rea­sons we cannot presume to expect (much less to make necessary to every true be­lief) such extraordinary illapses of the Divine Spirit (which makes those who only think they have it, think themselves only infallible.) And thus we may discern how many are led to Popery, by [Page 146] the way of Enthusiasm: For it is usual for those into whose head Enthusiasm is flown, to reel from one extream to ano­ther.

4. To preserve us from these uncer­tainties, among the very many reasons which we have from rational and moral evidence, whereby the truth of the Di­vine Testimony is confirmed to us abun­dantly; Our Church owns no one greater (since the miraculous gifts) than the testimony of Gods Church, now and in all Ages since Christ and his Apostles time, because of the sundry Evidences also which confirm to us the truth of the Churches testimony: All which amount to more than high probability; for as [...]. Lo­mini Hi [...]l. & Consul. haeres. Blacklo. P. 2. c. 4. §. 5. Lominus tells J. S. Probability on one side doth not exclude probability also on the op­posite side: but the reason of moral evidence and certainty, doth exclude any probability on the contrary part, and that so manifestly, that only grievous ignorance and pertinacy can incline a man thereunto.

§. 9. As the Moderation of our Church allows us to be reasonably satisfied of the certainty of our Faith: much more are other doctrines so propounded to those of our Communion, as not to render useless [Page 147] their own reasons and judgments. Not­withstanding our Church doth sufficiently vindicate her own just power, and the authority of what she testifies and deter­mines, Article 20. 34. &c. and by her Canons requires a just submission: All care being also taken by the Church to prevent error, and dissentions, and wrest­ing the Scriptures: (Canon 34. 49. 139.)

Yet all is performed among us with a most excellent and golden mean: And in that nothing in our Church is determin'd contrary to truth, nor the judgment of the Catholick Church, nor right reason, the Church of England can the better allow her Sons their right to search, ex­amine and discern, what they must ap­prove: Which Bishop Davenant, and Bishop Bramhall, and some others, under­stand by their judgment of discretion: though the word sounds not so pleasing to some Religious Ears, because it seems by the use of the phrase in English, to incline private persons to a power of re­fusing what the Church rightly deter­mines, which is not to be allowed: For as the suffrage of our Church hath been constantly unanimous with that of the Apostle, We can do nothing against the [Page 148] truth but for the truth: much more ought private persons to be bounded thereby, if the Apostles and the Church are.

The Moderation of the Church will appear the more remarkable if we com­pare it with other extreams.

The Church of Rome calls her self the Mother and Mistress of all other Church­es Credo & agnosco Ro. Eccl. om­nium Ec­clesiarum Matrem & Magistram. Bulla Pii IV. Vid. Concil. Trid. Sess. 7. Can. 3. Con [...]il. Rom. sub Greg. 7. Concil. Lugd. Concil. Flor. Concil. Lat. sub Lion. X. S [...]ss. 2.; holds her self and her Bishop the Universal Monarch. Supreme over the whole Catholick Church diffusive, and over all particular Churches and Bishops: Infallible also, in determining all Con­troversies, in interpreting all Scriptures; in whatsoever Articles he or they please to add to our Faith.

Hereupon he requires an absolute obe­dience from all, without allowing any judgment of discerning, instead thereof, commanding an implicite Faith, and which is more insolent, not from private Christians only within its own district, but over all other Christian Churches in the World: Which our Church in the 5^th Homily against wilful Rebellion, calls an intolerable usurpation.

I shall not stay the Reader to com­pare [Page 149] Ita in Tal­mude quando due Rabbini in contrarias sententias diversi ab­eunt, nemi­nem ob [...] ­qui debere, utru [...]; e­nim Do­ctrinam suam acce­pisse per Traditio­nem ora­l [...] à mon­te Sinai: Amborum verba etsi contradi­ctoria ver­ba sunt Dei viventis. Buxtorf. Synag. Jud. c. 1. the Church of Rome with the mo­del of M^r Hobs his City; but to set out the show, we may cast an eye upon the other extreme of those, who because some under the name of the Church Catholick, assume so unmeasurably to themselves; therefore affrighted thereat, have seem'd to run out of their wits into another ex­cess; and in the place of the Church and its true authority, have set up their own private Images, diversly by them called; whereby they have only chang'd the Idol Idolum fori in Ido­lum specus. Verulamius.; like some that pull'd down the Crosses, and then set up other inventi­ons of their own, every jot as unreason­able.

The Romanists (saith Bishop Sander­son De oblig: Consc. Prael: 4. §. 25.) while they use all endeavour that no­thing be lost of the authority of their Church, they allow little to reason: On the other hand the Socinians rejecting all authority of the Church, they measure Faith only by rea­son: there is one error to both, though it deceives under various shapes: either Rock, will be avoided, if authority with reason, and reason with authority, be discreetly join'd.

Among the intemperate Assertors of [Page 150] humane reason some have supposed, There are no mysteries in Religion but such as their humane reason adaequately compre­hends; and have declared, That submit­ting our judgment to authority, or any thing else whatsoever, gives universality and perpetuity to every error. [in a late Tract of Humane Reason, p. 4.] That they are most guilty of Schism who will not allow difference of opinions: (p. 37.) These Diseases of the Soul (errors) are not so deadly as the Physicians of the Soul make them for the exalting of their own reputation: That under various er­rors all may retain the same entire Con­science and Obedience toward God (p. 19. p. 39.) That all opinions may be lawfully held and maintained.

How well in our Church all these Rocks and Gulss on either hand are avoid­ed, by that accurate Moderation by which she governs us; in this Chapter, and di­vers other places of this Treatise will ap­pear.

As for the Romanists, that we may with one Shovel cast away that heap of Controversy; let me here only repeat what from the Church of England they have often heard; Let the Romanists bring their Books, and shew us one lawful proof [Page 151] where there is appointed any such Infal­lible Judge or Interpreter; and that from some stronger Authority than that of Pasce Oves Mirabile est quot of­ficia, quot dignitates, quot pote­states unic [...] illo Pasce contineantur. Spalatensis l. 7.; otherwise, we shall pre­sume that our Blessed Saviour knew bet­ter than they how to procure the Peace of his Church, and the Salvation of Man­kind.

Wherefore the Church of England owns no such living Oracles upon Earth as the Church of Rome pretends to; our Church hath no publick Conscience, nor publick Faith, nor publick Merits of her own which she makes shew of to invite to her Communion, much lefs to set to sale for Worldly lucre sake: She saith with the Apostle: [...].—Gal. 6. 4, 5. Qui noll [...]t cúm debet [...] do­ [...]ec [...] inv [...]t [...] it, id à D [...]o justè impetret ut eum tradat [...]. i. e. In s [...]n [...]m m [...] ­tem (que) quae nec probet Deum ne (que) approbetur à D [...]o. [...],▪ &c. Rom. 1. 28. Let every one prove his own work, and then he shall have rejoicing in himself alone, and not in ano­ther; for every man shall bear his own burden. According to this Apostolical Equity and Moderation, our Church doth no where go about to take from those of her Communi­on, that fundamental right of Christianity, as well as of humane nature; to discern and examine what they must know, and [Page 152] what they must assent to, in a matter of such great and intimate concern as is our Religion; especially, since the sober use of our reasons and judgments, is most a­greeable to the nature of Mankind; and the very frame of our Religion doth ad­mit and invite such a search, which the more it is made, the more reasons are dis­covered to convince our minds of its truth [...]. O­rigen. l. 1.: Yea, the very Laws of our Reli­gion, do require such a voluntary and reasonable service, as is the effect of right judgment, as well as of conformable wills and affections: And the more we improve our powers by their use and exercise, and our inward senses to discern and compare the Truths of God one with another, and the clear consequences which may be drawn from them, the more we may ad­vance our Faith, and Knowledge, and spiritual Comfort Oportet in e [...] re maxi­mè in quâ vitae ratio ver [...]atur, sibi quem (que) considere suo (que) judicio & propriis sensibus uti ad in­vestigan [...]um veritatem; quàm credentem aliis erroribus decipi tanquam rationis expertem: Quare cùm sapere, id est veritatem quaerere omnibus sit i [...]natum, sapientiam sibi adimunt qui sine ullo judicio inventa probant ma­jorum & pecudum more ducuntur. Lactantius l. 4. c. 8..

For indeed nothing hath more ob­structed a great and laudable progress of all sorts of knowledge in the Christian World, than some mean and servile ab­dications, which some men of great un­derstandings [Page 153] have made of their own judgments. For as in the Church there are grievous inconveniencies by renoun­cing the due government of the Church; so on the other extream, no where have errors grown more thick and tough than where men have suffered themselves in all things to understand by Proxy; such are in ready disposition to swallow all Poy­sons, and are liable to the guilt, not only of their first solitary error, but all which are consequent thereon: whereas those who use a sober examination, after they are convinced of one error, will be more cautious of others; and the truth they come to of choice and judgment, is also more praise-worthy and more teni­ble.

I should swell this head into too great a bulk, if I should enumerate the sundry places wherein our Blessed Lord, and his Holy Apostles, did stir up and provoke the industry of the Christian Disciples; to search, discern, prove, try, examine what they received, lest at any time they were seduced by false Prophets: The same admonitions and method have the anci­ent Fathers of the Church persued. Both which would be endless here to re­cite.

[Page 154] Indeed all sorts of perswasions of men, seem to confess the necessity of first con­vincing the reason and judgment of what is to be received as truth: And therefore the Romanists use so many motives of cre­dibility to induce belief of their Church, in which, if once the Proselyte is caught, they serve him as the Chaldees did King Zedekiah, after they had taken him Cap­tive, they put out his Eyes Caeco ju­dicio impe­rata facere quantumvis ea blasphema sint at (que) impia. Apol. Eccl. Anglic. §. 138.: (2 Kings 25. 7.)

Where indeed the mystery we are sure is certainly declared and delivered by God, there we ought to captivate, not only our imaginations, but our reasons, to the obedience of Faith; not staying for a connexion of the parts of the Proposi­tion to be believed by Scientific evi­dence: (which M^r Sergeant makes his Sure-footing:) But where we are not as­sured of the matter of fact of the Divine Revelation; nor otherwise understand the reasons for such an assent; No one can put off humane nature so far, as to believe what they please Nullus credit ali­quid verum esse quia vult credere id esse verum, nam non est in potestate hominis sacere aliquid apparer [...] intellectui suo verum quando voluerit. Picus Mirandula..

Indeed it is the great honour of our [Page 155] Church, that it doth not testify nor re­quire attestation unto any thing but where some good reason why we do so is sufficiently manifest; which right as she maintains toward others, so she vin­dicates the same to her self: namely, of examining what is offered to her under the venerable name of the Catholick Church; and if need be, of reforming any abuses or errors within the bounds of its own Discipline; and so separating the pretious from the vile; which power of examining Doctrines being forbid by the Church of Rome to her Sons, seems to prevent the first occasion and means of Reformation [...]. De Eutychianis inter Athanasii opera. Consulatur inte­ger Tractatus. [...]., and renders her even in­corrigible in her errors and corruptions, and remaining so, irreconcilable.

But some do Object: That if we allow a right of private judgment, it will be a direct means to establish among us an en­thusiastic private Spirit, which will rely upon its own judgment to the despising all others: and if all may use a private judgment, why may they not follow it and profess it? Then you open a Win­dow to all Divisions and Heresies, and [Page 156] render the Church useless, and all her Guides.

We Answer: It is one thing to use our Faculties of discerning in a discreet man­ner, which includes all due Reverence to all those instruments which God and the Church have given us for our direction and conduct: and another thing, to rely on our own prudence, to wrest the Scri­pture to our own sense (as the Council of Trent Nemo pru­dentiae suae innixus S. Scripturam ad suos sen­sus contor­queat. Conc. Trid. Sess. 4. Decr. 2. speaks) which the Church of England first of all detests: [Article 20.] Every private person being here required to hear and obey the publick reason of our Church: Which being also clear and true, can allow the being searcht into; and for that purpose she desires but her Sons to open their own Eyes: Wherefore the sober use of our own faculties, ought not to be called a private Spirit; which judgeth according to the general notices of Truth and Good, and the common sense of Mankind, and the judgment also of the Church: such a Spirit is the Can­dle of the Lord. Not an evil Spirit, nor a Spirit of Innovation, nor Dissention, nor a Spirit of Pride, nor Temptation: as many of the Church of Rome bla­zon it.

As for the growth of Schisms and He­resies, [Page 157] from the use of such a private judgment as the Church allows: (Which Objection was anciently made against the Christian Religion, as of old, by Celsus to Origen: (l. 3.) Unto which was an­swered, That where any thing was recei­ved which was very excellent, such dif­ferences were common; as among the Philosophers and Jews, so among Chri­stians: but) These now who make the Objection (generally those of the Ro­mish Communion) yet know, that though they carry as well as they can an outward shew of unity to their people. they have as great divisions as any are: And though indeed the corruption of good things is greatest by the abuse of ill men; This ill consequence through the Vice of some, ought not to take away the common right of all, no more, than the contentions which arise from the Laws, should be thought to render them dangerous to be proclaimed. The Chri­stian Religion of it self is sufficient to keep all from error or vice, if all men would comply with its wholsome and pacific Decrees (as Arnobius Quòd si omnes om­nino salu­taribus e­jus pacifi­cis (que) decre­tis aurem vellent ac­commodare paulisper, & non fa­stu & supercilio Luminis suis potius sensibus quàm illius Comminationibus crederent, universus jamdudum orbis mitiora in opera conversis usibus ferri, tranquillitate mollissimâ degeret, & in Concordiam salutarem in­corruptis foederum sanctionibus conveniret. Arnobius l. 1. long since [Page 158] hath delivered:) And the Church in ob­servance hereof, doth procure her own Peace as much as may be, in that all are bound not to publish their private sense to the detriment of publick Peace, and by her Censures hath a power of repres­sing publick Dissenters; and in case of doubt arising, our Church wisely sends the parties so doubting to their Superi­ours Preface concerning the Ser­vice of the Church..

And whereas Gods true Religion is but one, the profession of which (Article 19.) and no other (Article 18.) is abso­lutely necessary to the being of Gods Church, and therein to our Salvation: Blessed be God, in our Church there is abundant care taken of Gods Holy Reli­gion, both by the Laws of the Kingdom and Church, for the instruction and go­vernment of its members unto edification and peace: and every one may be satis­fied in his Conscience and Judgment, of the Religion he professeth. Yet, This re­serves him not a right of liberty in Religion; but only supposeth that he hath a right of try­ing, examining, and using his best judgment, in order to the satisfaction of his Conscience: which right, if he duly useth, it will cer­tainly fix him in the true Religion; whe­ther that Religion be professed by his Prince, [Page 159] or Nation, or no: [ [...]] Prove or try all things; Hold fast that which is good: saith the Apostle, 1 Thess. 5. 21. Here is a right to try, examine, and judge, but no right or liberty in Religion: This tryal is only in order to the holding fast that which is good D^r J. Beaumonts Observati­ons upon the Apo­logy, 1665. As the Royal Coyn, no one can refuse, every one may examine, and try the same, before he receives it: So every Christian keeping himself within the bounds of due obedience and submission to his lawful Superiours, hath a judgment of Discretion: He may apply the rule of Holy Scripture, for his own private instruction, comfort, edification and direction, and for the framing of his Life and belief accord­ingly: The Pastors of the Church—have more than this, a judgment of direction, to expound and interpret the Scriptures to others, and out of them to instruct the ig­norant, &c. The Chief Pastors—have yet a higher judgment of Jurisdiction to pre­scribe, to enjoin, to constitute, to reform, to censure, to condemn, to bind, to loose ju­dicially, authoritatively in their respective charges Bishop Bramhall's Answer to M. Mili­teira, p. 72..

Thus the danger of using a private judgment, is prevented. If it be further Objected, 2. That such a permission is vain, because of the impossibility in the [Page 160] vulgar to make use of it: We Answer: That such a meer ineptitude doth not take away ones right Ʋt ratus sit actus pauciora requiruntur quàm ut recta sit actio. Grotius de Imperio. pag. 111..

Beside, our Gracious God requires of none otherwise than according to that ability which he hath given. Wherefore the Moderation of our Church imitates the grace of God herein; which requires nothing necessarily but what is so clearly propounded as to leave all inexcusable: and therefore those that have skill to look to themselves in the common business of Life, may discern as much as is required: Those who have not use of their abilities (the Idiotae) the Moderation of the Church leaves to the mercy of God, and the care of their Governours, so far as they are capable; for as Origen argues, when Celsus objected to the Christians, that they did ( [...] Origen c. Celsum l. 1. believe without any reason or examination: The contrary thereunto Origen shews at large: Yet of the vulgar, he saith, indeed it is im­possible that all people should attain to the reasons of all Doctrines. How can he get wisdom who is diligent to give the Kine Fodder, &c. (Eccles. 38. 26.)

Wherefore (saith Origen) what more com­pendious [Page 161] way could be contrived to relieve the poor multitude, than the plain doctrine of Jesus; for this we find by experience, that they that before wallowed in Vice, thereby now are delivered: but why should the Stoicks and Platonists quarrel at Christians for be­lieving, when all of them believe those they apply themselves to, in the Sect they judge most excellent?

§. 10. So great being the Moderation of our Church; because (never the less, as the temper of men generally now is among us, since these licentious times es­pecially have corrupted them) the most are very captious of what hath the fem­blance of priviledge (and such also are most apt to neglect their duty) It is very great justice and equity, that all be convinced of the due submission we also owe to the Church, in reference to this matter: The sum of which duty, I shall lay down in such brief Propositions as are agreeable to an easy reason to infer from the comparing of relations.

1. All good Christians who love the Church of God, and its Peace, will for Truth and Conscience sake, hearken to the Church, and those set over them, on purpose to guide and [Page 162] direct them: especially in case of doubt.

2. Such will well weigh the moments of reasons which the Church offers, and be ready with all due regard to entertain what the Church resolves: and readily also approve of those resolutions, unless it appear manifestly, that such determi­nations contradict the word of God, and the sense of the Universal Church; which no good man will unadvisedly con­ceive, much less seek occasions for ex­ception.

3. In a doubtful and equal Case, such will encline to what is publickly deter­min'd: because of the relation of superi­ority between the Church and its Mem­bers: and because of the many great ad­vantages they know the Church hath in its judgment above themselves; because also the better any are, and the more humble and sincere, the more they are prepared to suspect and distrust their own judgments, and not to lean unto their own understandings.

4. If in any case it should happen that such should differently opine or judge, however such will afford a practical submission in many Cases which they may and ought; the liberty of their [Page 163] own thoughts remaining, which is suffi­cient, if they cannot but dissent. Modest and pious persons will upon many occasi­ons have their Faith to themselves, and reserve their different apprehensions in a continent silence, which is to be wise un­to sobriety.

5. If before they come to know the judgment of the Church, they should go about to divulge their sense in speak­ing or writing, such will do it with sub­mission to the Church, and to those to whom is committed the care of censure. If there should happen such a lawful and necessary occasion which they cannot avoid, to declare their apprehension dif­ferent from the Church; If the dissenter errs, and cannot submit with consent, he must e'ne bear patiently the inconveni­ence of his error: which, if in a less prin­cipal matter, on this side Heresy and Schism, such an infirmity Aliter sapere quam se res habet, humana tentatio est. S. Aug. de Bapt. l. 2., and tempta­tion incident to humane nature happen Qualiter pro hoc ipso falsae opinionis errore in die judicii puniendi sunt, nullus potest scire nisi judex. Salvianus de gubern. Dei, c. 11. §. 4.:

They that would retain their integrity, must preserve,

1. An entire Charity to others.

2. A reverent respect to the Church, [Page 164] and as much as is possible an inviolable Communion therewith.

3. Such ought to endeavour to com­ply in other points more diligently.

4. Such ought to profess their dissent from the Church with great reluctancy and sorrow.

5. They must be very willing to own their error when they are convinced thereof. In the mean while they are bound to lay it aside.

Whereby retaining inviolable Commu­nion with the Church, such already be­ing in preparation of mind disposed to re­nounce their error when they know it to be such, are in a hopeful and ready way to be reduced.

Lastly, If the dissenter from the Church err not, but the Church doth manifest­ly enjoin unjust conditions of its Com­munion; whoever they are who from the word of God Catholickly interpreted, and the use of their own reasons come into the profession of the true Faith and Christian Doctrine, If they are divided from that part of the Church which is un­just in its conditions of union, (they them­selves not being the cause of the Division) they in very deed (notwithstanding) are united mean while to the Church Catho­lick.

[Page 165] I conclude this Chapter with that in the Answer to the Bishop of Condom. (Part. 6. p. [...].) Error as Vice, is for the most part in extreams; we owe respect, teachableness and submission unto all them whom God sets over us to instruct us; this is not contested: But this is no reason, to change this submission into voluntary blind­ness, which is rather a Spirit of servi­tude.

CHAP. VII. Of the Moderation of our Church in what relates to the worship of God.

§. 1. Our Prayers are not mingled with con­troversy. §. 2. They are framed accord­ing to a most grave and serious manner, with moderate variety, and proper length. §. 3. In the zeal of Reformation our Church did not cast off what was good in it self. §. 4. In all our Churches there are the same Rules. §. 5. Common Pray­ers for the vulgar required in English. To Ministers and Scholars a just and mo­derate liberty allowed. §. 6. The obliga­tion of the Church leaves the method of private Devotions to a general liberty. §. 7. Of the Moderation of the Church, in appointing her hours and times of Prayer. §. 8. In her use and judgment of Sermons. §. 9. In what is required of people with reference to their Parish Church. §. 10. The excellent Modera­tion of the Church in her Orders for the reverent reading of Divine Service, and Consecrating the Sacraments in such a voice as may be heard. §. 11. In her [Page 167] Form and use of Catechizing. §. 12. The interest of inward and outward worship, are both secured according to an excellent Moderation in our Church. §. 13. The Moderation of the Church in what re­lates to Oaths.

§. 1. IN treating of the Moderation of our Church, in what relates to the Divine Worship; I first speak of Prayer (because the matter of the Sacraments is handled by it self, Ch. 10.) In our pub­lick Prayers, our Churches Moderation is apparent, in that it never intended to intermingle matters of doubtful Contro­versy; but hath sufficiently provided for the simplicity of the plainest, and the de­votion of the most intelligent: Thus our Bishops according to great Moderation also, justified our Church in their debate with the Presbyterian Brethren.

The Church hath been careful to put no­thing into the Liturgy, but what is either evidently the word of God, or what hath been generally received in the Catholick Church; neither of which can be called pri­vate opinion: and if the contrary can be proved, we wish it out of the Liturgy. Yet, because as (Bishop Taylor saith) they could not Prophesie; they put in some things [Page 168] which since have been called into que­stion Exorti sunt in Angliâ, mo­rosi, scrupu­losi & de­licatuli nimium (ne superstitiosos planè dicam) homines, quibus Ecclesiae suae hactenus usurpata Liturgia, visa est multis abroganda, &c. Ludo. Capellus de Liturg. by persons whose interest was highly concerned to find fault with some­thing Quaedam sunt quae rapi possunt ab inquietis in materiam contentionis. Bucer. de Liturgiâ Anglic..

§. 2. Our Prayers are framed, both ac­cording to a grave, modest, and serious manner; every one of them being mode­rately short, and all together not immo­derately long; and so, more accommo­date to render Devotion more earnest and intent: and properly intermitted by other parts of Divine Service, that by a mode­rate variety, the Devotions of Christians may be both entertained and advanta­ged. And to stir up Devotion in Chri­stian people, they bear in our Church a moderate part in the publick Prayers and Praises: for (as M^r Baxter well notes Christian Direct. p. 856.) It was the decay of zeal in the people, that first shut out the Responses: The use of the tongue keepeth awake the mind, and stirreth up Gods Graces in his Servants: and so much doth the edification of the people give measure to the appointments of our Church, that the parts of Divine Service are to be used in the accustomed place of [Page 169] the Church, Chappel, or Chancel; Or in such place as the Bishop of the Diocess, or Ec­clesiastical Canon 14▪ Ordinary of the place shall think meet for the largeness or straitness of the same, so as the people may most be edifyed.

§. 3. The Moderation of the Church is always to be admired, That in the heat of Reformation, when the Essays were first had for the refining our Liturgy from Romish corruption and innovation; our Church was not so transported with zeal, but that it retained what was pious and profitable among the Prayers in use: And whereas generally oppositions are most fierce at first, and in process of time they become moderate; the excellent temper of our Church was such, it was most moderate at first: which wisdom and mercy of God, in tempering the Spirits of the first Reformers, can never be e­nough taken notice of: Wherefore the use of some Collects and passages in our Liturgy, which before were had in the Romish Communion; is so far from be­ing a real argument against our Church, that it is a proper proof of our Churches just Reformation, that it maintained its freedom from prejudice and passion, in the midst of its zeal. If some parts of [Page 170] the Prayers themselves, and Liturgy, have been drawn into matter of debate; it is no more than what all words and wri­tings are liable to, when they meet with those who are concern'd to be displeas'd: But the exceptions against them being such, that (I speak my Conscience in what I know) the most probable means to re­concile any to a just apprehension of our Liturgy, and to confirm them in the same, is well to consider the feeble weakness of the exceptions which are used against it: Which King James noted long since; How mighty and vehement informations against the Common Prayer, were supported with weak and slender proofs! But (saith the King King James's Proclama­tion for Uniformi­ty, 1603.) we were nice, or rather jealous, that the publick Form thereof should be free, not only from blame, but from suspicion; so as neither the common adversary should take advantage, nor the troublesome at home ca­vil; between which two sorts of Adver­saries, the Moderation of the Church hath always been tryed.

So that all these things considered, Arch­bishop Cranmer Archbi­shop Cran­mer's Let­ter. had very good reason to declare, that he with some others, he should chuse, would (by Gods Grace) take upon him to defend not only the Common-Prayers of the Church, the Ministration of [Page 171] Sacraments, and other Rites and Ceremo­nies; but also the Doctrine and Religion set out by King Edw. VI. to be more pure, and according to Gods word, than any other used in England these thousand Years, &c.

§. 4. In all the Churches of this King­dom, Cathedral and Parochial, the Church now hath moderately appointed the same Rules and Cautions, and the same use a­mong us every where, and those few in number, plain and easy to be understood; The Pre­face to the Common-Prayer Book. Whereas the Rubricks and Orders of the Church of Rome, are so innumerable, in­tricate, and various, that scarce an Ap­prentiship may suffice to learn the pra­ctice of them; which, whether it suit with the simplicity of the Christian Gos­pel, may without difficulty be judged. Among us an easy Calendar is prefixt, with few Canons and Prescriptions, and those very intelligible: wherein according to an excellent Moderation the People have their parts for excitation sake, and to unite their affections: (although no where in what is properly ministerial.)

§. 5. The Moderation of our Church is sufficiently known to the whole World, in requiring our Common Prayers to be in the vulgar tongue, for the general be­nefit [Page 172] of all; According to our 24. Article. It is a thing plainly repugnant to the word of God, and the Custom of the Primitive Church; to have publick Prayer in the Church, or to administer the Sacraments in a tongue not understood of the people. Which Article is further confirmed and proved in the Homilies, especially in that of Com­mon-Prayer and Sacraments: from the nature and end of Prayer: Resolving al­so: As for the time since Christ, till that usurped power of Rome begun to spread it self, and to enforce all the Nations of Europe to have the Romish Language in admiration, it appeareth by the consent of the most anci­ent and learned Writers, there was no strange tongue used in the Congregation of Christians.

Yet for the same reason that common people should have their Prayers in Eng­lish among us; those who have been edu­cated in sufficient learning, are allowed to use them in another tongue: as in Ʋni­versities and Colleges. The use of the Latin Form of Prayers is also commended to the Ministers of the Church of England, by Queen Elizabeth's Letters, Dated A­pril 6. 1560 Bishop Sparrow's Collecti­on, and al­so the first Rubrick before the Preface of Ceremo­nies.. In all which, the Mode­ration of our Church doth comply (as the Queens Letters doth express it) with [Page 173] the necessity of those who do not understand other tongues, and the desire of those who de.

§. 6. Notwithstanding, the Church hath provided most excellent Prayers, for the use of private devotion upon all general occasions, and what is readily and pro­perly applicable to more occasions parti­cular: yet the Moderation of the Church hath not thought fit any where, to bind all who are of her Communion to the use of her Common Prayers in private Fa­milies or Closets.

The Rubrick which enjoins, All Priests and Deacons, to say daily the Morning and Evening Prayer, either privately or openly, is set down with great Moderation.

Not being let by sickness, or some other urgent cause.

In the Family, or in Visitation of the sick, if the particular condition of the one or the other do require it; and in private, and in the Closet, It is not supposed by our Church, but that every one may ask their own wants in what form of words he shall think fit D^r Ham­monds Pract. Cat. of Prayer.. The Consideration of which Liberty in­dulged by the Church, caused I suppose another excellent Writer D^r Pa­tricks De­vout Chri­stian, Pre­face. thus also to express himself: It is possible also, that some may judge this whole work to be but a need­less [Page 174] labour, since they have the Book of Com­mon Prayers at hand, which they can use at home as well as at the Church. With these per­sons I shall not contend, but only deliver my opinion freely about this matter: which is, that the reverence due to that Book, will be best preserved, by employing it only in the publick Divine Service, or in the private, where there is a Priest to officiate: How­ever, the design of it is not to furnish the people with Prayers for all those particular occasions, wherein devout Souls would make their requests known to God; and the con­stant opinions of pious Divines, in this and other Churches, we see by their Writings hath been, that other Books of Prayers are neces­sary for the flock of Christ, beside their pub­lick Liturgy. Though in the choice of such Prayers as are so accommodate to the occasions of humane Life, and such Cases as are incidental to the spiritual needs and circumstances of Christian peo­ple, there hath been sometimes wished, some further advice and recommendation made common by Authority.

The 55. Canon thus directs, That before all Sermons, Lectures, and Homilies, Preach­ers and Ministers shall move the people to join with them in this Form, or to this ef­fect: as briefly as conveniently they may [in [Page 175] hunc aut similem modum.] The Title in the Latine Canons is, Precationis formula à concionatoribus in Concionum suarum in­gressu imitanda: In the English Canons, the Title is, A Form of Prayer to be used by Preachers before their Sermon.

From all which I only note, That the Moderation of the Church is certain and undoubted: But the disagreeing variety in practice consequent thereon; whether it be so convenient, it remains for Superi­ours to judge.

§. 7. Although some of the ancient Christians used the distinction of Hours of Prayer, which at first was thought or­derly and useful, as a voluntary task; and determining of the Christian Liberty of those, who profess Gods Service is perfect freedom: Yet our Church consi­dering the common employment of most, and the natural infirmities of all, hath ap­pointed and required only a daily Sacri­fice of Morning and Evening Service (as of constant observance) not excluding, but inviting other voluntary oblations of a sincere Devotion to God according to our leisure and opportunity: But our Church doth no where countenance the novelties of those that put any trust in the [Page 176] bare recital only of a few Prayers D^r Cosins of the an­tient times of Prayer., or place any vertue in the Bedroll, or certain number of them at such and such hours; notwith­standing many of the said Prayers are also directed otherwise than Prayers should be.

§. 8. Although according to the judg­ment of the Church, and in truth, the entire worship of God is complete in the Divine Service of the Church (even as among the Jews; Sacrifices, Prayers, and Thanksgivings, made up the entire noti­on of Divine Worship; so under the Gospel, the Sacrifices of Prayer and Thanksgiving, do absolutely compleat the worship of God:) yet our Church judg­eth according to an excellent temper of the use and necessity of Sermons, acknow­ledging their great use as occasion requires, to convince, reprove, to excite and com­fort Christian people: Let Archbishop Laud be heard for once by those who have doubted his judgment in this mat­ter 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 [Page 177] 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 M^r Hooker saith) the Prayers of the Church should be slighted, neglected, or mangled 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 [Page 178] 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 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 Quid illi qui non sustineant audire ere­ctis animis & cupidis tam breves eas (que) 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 [Page 179] Sermons too 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 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 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 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 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: [Page 180] 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 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 [Page 181] 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 [...]. Euseb. Hist. l. 4. used hard words and thundring noises in their Conventi­cles to cause astonishment in the people: Nihil tam facile quàm 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 M^r Hooker well notes 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 made between a Preaching, and a non-Preaching Minister Canon 46, 67. Preface to the Homi­lies.; who, though he be not so profoundly learned as others (of which learned sort blessed be God we have some good abundance,) yet if he be blameless in his Life, and faithful in his Office, and observant of the appointments [Page 182] of the Church, by the grace of God, there are so many helps ready provided by the wisdom of the Church among us, That a not-Preaching Minister may perform a Ministerial Office, both for the necessary edification of the people, and the just sa­tisfaction of the Church, more than many Preaching Ministers, of whose discretion, and wise order, the Church cannot be so well secured. Hear we Archbishop Whit­gift: Answer to the Ad­mon. 1572. I am fully perswaded, That he com­eth nearer the mind of the Apostle, who or­derly preacheth once a Month, than some who are back-biters at other Mens Tables, and run up and down, seldom or never stu­dying, though they preach twice a day.

For though no Church doth more pro­mote and encourage the proficiency of her Sons in all useful literature, yet the Church thinks it not reason to reject the Ministry of a not-preaching Minister, o­therwise reasonably qualified (Can. 34.) where it is necessary; especially, when as the Church declares, the Sacraments are effectually administred by them that have not the gift of Preaching (Artic. 26.) The care of the Church is also to be taken no­tice of; in requiring those who are bene­ficed to procure at least a Sermon to the people once a Month Can. 46, 47.: And especially, [Page 183] there being wholsome Homilies for the other Days; the Church hath done her part in providing for the spiritual suste­nance of her Children, both for their ne­cessity and entertainment: and those who can Preach, as (Blessed be God) there are many, think it their duty to do the same, frequently and constantly.

§. 9. The order of the Church is also, That none neglect their own Parish Church: and with great reason to avoid unspeakable confusion: Yet even in Stat. 1. R. Eliz. c. 2. 32 E­liz. c. 1. Q. Elizabeth's Injunctions, 1559. §. 33. the Precept is exprest with this indulgence, Except it be by the occasion of some extra­ordinary Sermon in some Parish of the same Town: and in the Articles for enquiry, in the first Year of her Reign; one was, Whether you know any that in contempt of their own Parish Church, do resort to any other Church: So in the Homily The Ho­mily of the right use of the Church., 'tis said, That to the said House or Temple of God, at all times, by common order ap­pointed, are all people that be Godly indeed, bound with all diligence to resort; unless by sickness, or other most urgent causes, they be letted therefrom: So willing was always our Church, and the Constitution of the Kingdom, to allow all reasonable Liberty, [Page 184] provided it might not be abused: No Man (saith the Bishop of London-Derry, in his Vindication) was ever punisht for in­structing his own Family, but it may be for holding unlawful Conventicles; or for in­structing them in Seditious, Schismatical, or Heretical Principles: Nor for going to the next Parish to hear a Sermon: thousands did it daily, and never suffered for it: But it may be for neglecting, or deserting his Parish Church Quis (que) in suâ Paro­chiâ sacris coetibus ad­ [...] & ibi Christi Ceremoniis vacet, Sacramenta (que) omnia percipiat, ut qui haec sacere [...]ligal, Excommunicetur. Eucer. de Eccs. Angl. Censura, c. 3., and gadding up and down after Non-Conformists, and strange unknown Forms of serving God.

§. 10. Because (as Bucer observed) too many did not in the reading or reciting the Divine Service, use that devout, re­verent, and intelligible manner as was fit; The special care of the Church hath always been very great of this: as ap­pears from the admonition to all Ministers Ecclesiastical, in the beginning of the se­cond Part of the Homilies; and in Queen Elizabeth's Injunctions, 1559. and in the several Articles for enquiry: by all which all care is taken, Vi. Li­brum quo­rundam Canonum, 1571. That all Ministers, and Readers of publick Prayers, Chapters, and Homilies, shall be charged to read leisurely, [Page 185] plainly, and distinctly 39 Arti­cle 35.; and the Rubrick requires the Minister, to read the Lessons standing, and turning himself so as he may best be heard of all such as are present.

Which Precepts contain as much as the general Missal Liquet omnino re­quiri ut Ministri Ecclesiarum has preces, Psalmos & conciones recitent summâ gravitate, & religione, disertè quo (que) & per­spicué. Bucer. de Ordin. Eccl. Anglic. c. 1. Canatur & legatur drticulatim explanatè & reverendo gestu ad aedificationem orantis interea laici. Wicelii Meth. concor. c. 17. Rubricks, which require the Priest to read neither too precipitantly fast, nor too morosely slow; with a voice mean and grave, fit to excite Devotion, and which is accommodate to the Hearers.

But whereas in the Mass, the Roman­ists are enjoin'd a secret and private whis­pering; In our Church it is otherwise Ordered for the common benefit: which Order our Homily of the Common-Prayer and Sacraments defends, from divers te­stimonies of Scriptures and Doctors, and the Constitution of Justinian Justin. Novel. Con­stit. 23., who lived 527 Years after Christ, which is this.

We Command that all Bishops and Priests do celebrate the Holy Oblation, and the Prayers in Holy Baptism, not speaking low, but with a clear or loud voice, which may be heard of the people, that thereby the minds of the hearers may be stirred up with great Devotion, in uttering the Prayers of [Page 186] the Lord God, for so that Holy Apostle teach­eth in his first Epistle to the Corinthians, c. 14. Therefore for these causes it is conve­nient, that among other Prayers, those things also which are spoken in the holy Oblation, be uttered and spoken (of the most religious Priests, unto our Lord Jesus Christ our God, with the Holy Ghost) with a loud voice. Which is, as our Homily takes notice, a plain Decree of Justinian, for Praying and Administring of Sacraments in a known tongue, contrary to the opinion of them that would have ignorance make devotion.

To this head of right reading the Di­vine Service, belongs the Order of our Church to use the Divine Service in pub­lick, as Order hath prescribed Non trans­cu [...]ndo [...] Synco­pando Syn. Ling. 14 4. Can. 14.: not chop­ping and changing, adding and plucking away Second Part of the Homily for Whit-sunday., as the Homily speaks of the Ro­manists intermingling their own Tradi­tions.

Yet though the Church doth not allow her Clergy to mangle her Offices; yet, where need is, remissions are allow'd; as in the Office of private Baptism, Com­munion of the sick, and the like.

And if any Liberties left to the pru­dence and discretion of the Ministers, be a proper instance of the Moderation of [Page 187] the Church, many might be given which are allowed (with which, such may be contented:) as in some cases where some present resolution and practice is requi­red; in other matters of less concern, where an indifferent variety is allowed: but more instances there are of what is left to the discretion of the Ordinary See the Preface concern­ing the Service of the Church, Canon 53. Second Rubrick before the Pre­face of the Ceremonies. Admon. to Min. Eccles. before the second Part of the Homilies. Sundry Rubricks..

§. 11. Having spoken of the Modera­tion and Wisdom of the Church in what relates to Sermons: because Catechising Canon 59. 1603. Lib. quor. Canonum. 1571. is an useful sort of Preaching, I cannot but note the Moderation of the Church, in framing such a Form of Catechism, as the ancient Fathers S. Aug. de Catechi­zandis ru­dibus. S. Ambros. de iis qui S. Mysteriis initiantur. commended. So full and comprehensive is the Exposition of the foundations of our Religion, and yet without those curious questions which are not needful to trouble the green heads of those who are to be Catechised; how­ever, which are not to be set forth as fun­damental. This was the excellent judg­ment of King James Confe­rence at Hampton-Court., who approved of one uniform Catechism, in the fewest and plainest affirmative terms that may be, all curious and deep questions being avoided: not like the ignorant Catechisms in Scot­land, [Page 188] set out by every one who was the Son of a good Man. Thus the judicious Pax Ec­clesiae, p. 54. Bi­shop Sanderson, for the Peace of the Church, and to preserve Unity and Cha­rity; his third direction is, That Catechisms should not be farced with School points and private tenets, but contain only clear and undoubted Truths. Whereas the Church of Rome, and many other Sects, have stuft their Catechisms with some of their pri­vate opinions; even so much, that some­times their Catechisms are not only to contain the sums of Christianity, but they are the distinctive notes of their party, in maintaining which, some of them place so great a part of Religion; and there­fore no wonder, if according to their great wisdom in other things, they ena­mel their Catechisms with what is to them so pretious.

I shall only here add, what D^r Ham­mond saith, of this our Church Cate­chism Vindica­tion of the ancient Li­turgy of the Church of England, §. 40.: If we would all keep our selves within that Moderation, and propose no larger Catalogue of Articles to be believed by all than the Apostles Creed, as 'tis explain'd in our Catechism, and lay greater weight up­on the Vow of Baptism, and all the Com­mands of God, as they are explain'd by Christ, and only add the Explication and [Page 189] use of the Sacraments, in those commodious and most intelligible expressions (and none other) which are there set down; I should be confident there would be less hating and damning one another, more Piety and Cha­rity, and so true Christianity among Christi­ans and Protestants, than hitherto hath been met with.

§. 12. This Chapter ought not to be dismissed before we take notice, how the interest both of the inward and outward worship of God, is according to a just Moderation secured in our Church.

For 1. In all the Instructions and Pre­cepts of the Church, Her designs and intent appear very sincere to promote the worship of God according to his Will: Wherefore our Church makes none else partakers of the Divine Worship; as neither Saints nor Angels, nor the Blessed Virgin.

The Ceremonies (as will be further shewed) are not held by our Church as any part of the Divine Worship: but only outward signs and helps of Devo­tion. Our Church lays also greatest stress upon the inward affection and intention of the mind, as the most necessary and principal part of the Divine Worship; [Page 190] as that which only can render all outward expressions of our Honour of God ac­ceptable: Because in the affection of the Heart is the consummation of all moral goodness Actus ex­terior nihil addit boni­tatis aut malitiae actui inte­riori nisi per acci­dens. D. Tho. 1. 2 [...]. q. 20. Art. 4.; especially in the worship of God; For the best Being is to be served with the most excellent operations of our best Faculties; Therefore God, who is the most Excellent, most Infinite, and most pure Spirit, must be worshipped in Spirit and in Truth; in due regard to which just consideration, all the Offices of our Church are framed, so as to pro­mote chiefly a due sense of God, and of the Divine Attributes; a Heavenly and spiritual disposition of Mind, a real and unaffected Piety, a sincere and hearty Devotion: For (as the Homily saith Of Holy Scripture, first Part.) Without a single eye, pure intent, and good mind; nothing is allowed for good before God. But notwithstanding, the in­ward worship of the Heart is held most necessary and principal; in our Church is instantly required the outward wor­ship of God also: as in all acts of out­ward as well as inward obedience (in many of which, the affection cannot be sincere, without the outward exercise of such acts, when they can be performed) as in consecrating also a just portion of [Page 191] our time and Estates to the honour of God, the humble service of our bodies, reverend gestures and behaviour, which are but proper and fit to encrease in our selves and others the inward honour of God also: In respect to both these parts of worship, those who duly honour God, may be fitly denominated devout persons. But the probable reason why many who call themselves Saints, do disdain the name of Devout, is, because the Attribute of Devotion seems to intimate also the out­ward reverent behaviour of body, as the necessary Companion of the inward in­tegrity of the mind; which outward re­verence such judge too meanly of.

Lastly, In our Church, the worship of God is supposed to proceed, not so much from a principle of fear and dread, as of love and thankfulness: Whereas some in a way to overthrow all Religion, have given out, That the fear of God is only the dread men have of some un­known, arbitrary, and uncontroulable power: Such a fear, they suppose the only motive to the worship of God; the only foundation and bond of Justice: An Experiment taken up to keep men obedi­ent to Laws. The Moderation of our Church governs it self very justly in this [Page 192] matter, accounting the due fear of the Soveraignty and power of God, very use­ful to the good as well as the bad, to make all heedful and careful in their du­ty: Therefore in the Office of Commina­tion, as in many other places also, the threats of God against impenitent Sinners, are by our Church denounced: Yet the first and the chief reason of our worship of God, is frequently owned (in the Of­fices of our Church) and supposed to be a sense of the Infinite Divine Excellencies, and his constant bounty and benefits, and gracious goodness to mankind, especially in our Lord Jesus 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 [Page 193] 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 39^th 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 [Page 194] 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 S^t 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 S^t Augustine notes Jurabant saepissimè nullo (que) 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 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 [Page 195] 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, [Page 196] That his Oath have these three con­ditions; Homily against Perjury. which also are mentioned in the 39^th 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 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) 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 [Page 197] 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 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 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 [Page 198] and others 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 Artifice of the Romanists hath had great effect on our Sectaries, in their obstinate refusing the said Oath of Supremacy, whereby they are become the more prepared for the Papacy. And that we may see how the Romanists and the Sectaries are united in their first Principles, and how both be­come more obstinate even the more Mo­deration is used to either; Their refusing together the Oath of Allegiance is too un­doubted a testimony.

Yea, Of the Moderation of his Maje­sties Government, and the immoderate obstinacy of the governing part of the Romish Clergy, The History of Father Walsh concerning the Loyal Formulary in Ireland, 1666. will be an eternal Monu­ment; which sheweth at large with what art and industry the desire of the more peaceable Romanists was opposed (even from the Roman Cardinals and other their Superiours) to give his Majesty but the security of their Allegiance, in a brief and very moderate Form.

2. The Oath against Simony Injunct. Q. Eliz. §. 26. Canon. 40. 1603. Nemo gradum sacerdotii venalitate pretii mercetur, quantum quis (que) me­retur, non quantum dare sufficit aestimetur. Cod. Tir. de Episco. & Cleric. doth ju­stify the integrity of our Church, and the Laws in that behalf, and that all the en­deavour [Page 199] possible is used to prevent all guilt of Simony in the Clergy.

3. The Oath of Canonical obedience is offered unto all with that most moderate and just clause, [In all things lawful and honest:] which Canonical obedience is no other than is sworn in other Reformed Churches, as appears by the Form set down by D. D. Durell Of Re­formed Churches, p. 10..

4. In the Oath of continual residence in a Vicaridge, half the clause is for the Mo­derating the Oath: unless it shall be o­therwise dispensed by the Diocesan.

Many object earnestly against the Oath which the Church-Wardens are oblig'd to take: Whereas such are to consider, the nature and end of their Office cannot well be procured but by obliging them in that matter. 2. Such may consider, their Pre­sentments are of matters governed by their Superiours: in which they are but to make Presentment according to enquiries before them; in making of which, they may be directed by the Minister.

Of other Oaths, thus the Homily against Perjury: When Judges require Oaths of the people, for declaration or opening of the truth, or for execution of Justice: Also when men make faithful promises, with call­ing to witness of the name of God; to keep [Page 200] Covenants, honest Promises, Statutes, Laws, and good Customs; as Christian Princes do in their Conclusions of Peace, and pri­vate persons promise their fidelity in Matri­mony, &c. And all men when they do swear to keep common Laws, and local Statutes, and good Customs, for due order. When Subjects do swear to be true and faithful to their King; and when Judges, Magistrates, and Officers, swear truly to execute their Offices, &c. All these manner of swearing, for causes necessary and honest, be lawful. By lawful Oaths common Laws are kept in­violate, Justice indifferently ministred, harmless persons are defended, mutual So­ciety, amity, good order, is kept continually in all Communal [...]ies, &c.

Lastly, Of the Ceremony in taking Oaths, with laying hands on the Bible, or Testament, and Swearing by the Contents of it, and kissing the Book: we may hear what Tindal On 5. S. Matth. p. 208. well saith, When thou swearest by the Holy Gospel or Bible, the meaning is, that God if thou ly, shall not ful­fil unto thee the promise of mercy therein writ­ten; but contrariwise, to bring upon thee all the Curses, Plagues, and Threatnings, therein threatned to the disobedient and evil-doers. And by these Ceremonies the Civil Law tells us, an Oath is held more inviolable T [...]ctis sa­cr [...]sanctis Evangeliis. L. [...]em non novam. §. Pat [...]. de judi [...]iis. See our Ancient Statute, 51 H [...]nr. 3..

CHAP. VIII. Of the Moderation of the Church in re­lation to Ceremonies.

§. 1. In the Ceremonies of our Church which are very few, and those of great antiquity, simplicity, clear signification and use; our Church avoids either sort of superstition. §. 2. They have constantly been declared to be in themselves indifferent and alter­able: but in that our Church avoids va­riableness, is a further proof of its Mo­deration. §. 3. They are professed by the Church to be no part of Religion, much less the chief; nor to have any supernatural effect belonging to them. §. 4. Abundant care is taken to give plain and frequent reasons and interpretations of what in this nature is enjoined to prevent mistakes. §. 5. The Moderation of our Church even in point of Ceremonies compar'd with those who have raised so great a dust in this Controversy. §. 6. Many innocent Rites and usages our Church never went about to introduce, and why. §. 7. The Obligation of our Church in this matter is very mild. §. 8. The Moderation of [Page 202] our Church in her appointment of Vest­ments. §. 9. The Benedictions of our Church are according to great Piety and Wisdom ordered. §. 10. The Moderation of our Church in her appointments of Gestures. §. 11. Of the respect which is held due to places and things distinguished to Gods Service; our Church judgeth and practi­seth according to an excellent Modera­tion.

§. 1. AS in the foregoing Chapter I have not thought it necessary to stay the Reader by presenting to his con­sideration, the many proofs of the law­fulness, antiquity, and advantages of Li­turgy in general; or by arguing the ex­cellence and usefulness of our publick Forms of Prayer in particular; because any such labour hath been sufficiently sa­ved, from the copious and unanswerable performances of so many learned and ju­dicious men of our Communion, who have largely vindicated, and also have gi­ven the particular reasons of our Institu­tions:

So in this Chapter of the Ceremonies of our Church, which are only the Ec­clesiastical Institutions for order and de­cency, I hold it (for the same reasons [Page 203] mentioned) unnecessary, by many Argu­ments to defend the lawful use or esta­blishment of Ecclesiastical Rites, since the same have been abundantly proved: both from the liberty allowed to the Jewish Church; and also from what is warranted by the Apostolical Doctrine and practice; and is defended from the practice and judgment of the Primitive Church, and other Protestant Churches: and cannot (without very evil Consequences, as are destructive to the interest of Religion) be denied any Christian Church.

All which, and much more, for the Vindication of our Church, hath been fully and judiciously evinced, particu­larly by my Excellent Friend M^r Falkner (in his Libertas Ecclesiastica.) To whose solid defence also of our other Ecclesi­astical appointments, and becoming ge­stures in the Service of God; and also the Holy-Dayes and Festivals of our Church, as agreeable to Holy Scripture and reason, I take leave to refer the Reader; and I presume it may satisfy my design, and sufficiently justify our Church, if unto what hath been so amply and ir­reproveably performed, I add the just instances and proof of our Churches Mo­deration.

[Page 204] The Ceremonies of our Church are but very few, and those of great anti­quity, simplicity, decency and clear sig­nification, hardly to be wrested to the prejudice of inward piety: wherefore they are neither unprofitable, nor burden­some (of which they are charged in the Preface to the Directory.) Our Church avoiding extreams on one hand of the Church of Rome Concil. Trid. Sess. 7. Can. 13., whose Ceremonies are so cumbersome for their number Quia ad aures ipso­rum totius sermè orbis justissimae querelae per­venerint de moderandâ & corri­gendâ one­rosâ multi­tudine quo­rundam ri­tuum. Chemnit. Examen. ib. p. 34., that they make no end of commanding and forbidding, till they come to the other extremity of moroseness: of which hu­mour, S^t Austin S. Aug. Ep. 118. in express words com­plains: Religion which God in his mercy hath made free with few and clear. Sacra­ments, is made more burdensome than ever was the Jewish. Wherefore our Church is most careful, lest by any excess of Cere­monies, Religion should be any wise ob­scured, and by outward and sensible things, the minds of people should be di­verted to the neglect of what is inward and spiritual. Therefore our Church in its Preface of Ceremonies, why some be abo­lished, complains, That the excessive num­ber of Ceremonies was so great, and many of them so dark, that they did more confound and darken, than declare and [Page 205] set forth Christs benefits unto us. On the other hand, our Church avoids that other kind of superstition, of those that consider not the frame of men, nor the use and experience of having some Rites, for comeliness and edification V. Pref. to the Li­turgy.; and for exciting Piety and Devotion, in the publick worship of God. Let me for the sake of those who rather will accept such a truth from M^r Perkins Reform­ed Catho­lick 7. §. of Tradi­tions., repeat his words. We hold, that the Church of God hath power to prescribe Ordinances, Rules, or Traditions, touching time and place of Gods worship, and touching order and comliness to be used in the same; and in this regard, Paul, 1 Cor. 11. 2. commendeth the Church of Co­rinth for keeping his Traditions; and Acts 15. 29. the Council at Jerusalem decreed, that the Churches of the Gentiles should ab­stain from blood and from things strangled: this Decree is termed a Tradition: and this kind of Traditions, whether made by gene­ral or particular Synods, we have a care to maintain and observe; these Caveats being re­membred Ritus pau­ci numero, sine sumptu, minimè graves. Grot. in Cassand. Artic. 15. : 1. That they prescribe nothing childish or absurd to be done. 2. That they be not imposed as any part of Gods worship. 3. That they be severed from superstition or opinion of merit: Lastly, That the Church of God be not burdened with the multitude [Page 206] of them. And indeed a worthy instance of the prudent Moderation of the Church of England is, that in her reformation from Rome, she hath delivered her self from such an Endless Europae Speculum. p. 3. multitude of Super­stitions and Ceremonies, enough to take up a great part of a mans life to gaze on and per­use; a huge sort of which are so childish and unsavoury, that as they argue great silliness and rawness in their inventors, so can they naturally bring no other than disgrace and contempt to those exercises of Religion where­in they are stirring. Yet after the fashion of a modest and prudent Matron, though our Church doth not appear tawdry drest, with too great a variety of ill pla­ced cost, yet doth she endeavour always to appear discreet and comely in her at­tire: On purpose retaining some Rites, in respect to the practice of the antient Church: and to vindicate her self from the imputation of moroseness; and not to side with the other extreme of those who in the exercise of their Religion, af­fect carelessness and neglect of any good Form. The Church of England doth re­tain some Ceremonies in her Offices, there­by also to vindicate real Christian Liber­ty: namely, the publick liberty of Gods Church; one part of which (as Bucer in [Page 207] the beginning of the Reformation well noted) is for the Church to chuse its own Rites, and also to vindicate the Liberty of private Christians, who by the Orders of the Church have their choice directed for their own edification, and the better order of Divine things. For Diversity of Ceremonies in divers Churches do serve to testify the Christian Liberty, and doth great­ly conduce to teach the true judgment of Ce­remonies, namely, that all men by this di­versity may understand, That those things which are not delivered in Holy Scripture, are not necessary to Salvation, but may be altered as the time and circumstance of edi­fication doth require Sprint's Necessity of Confor­mity in case of De­privation. p. 115. It a Forbesi­us in Ireni­co. l. 1. c. 7. Harmon. Confess. p 194.. Which reason of them though it hath been frequently re­peated, yet hath not sufficiently been ta­ken notice of by those who pretend to be such Assertors of Christian Liberty, who fall foul into another servile and unquiet sort of Superstition.

Yet when we consider the horrid, stiff superstition of such Precisians whom the Moderation of the Church of England in point of Ceremonies doth affright, We cannot think them so moped, but others appear to have run into a greater excess of madness: when we behold the ex­ceeding number of Ceremonies and ob­servances, [Page 208] which the Roman Rubricks appoint in their Rituals, Missals, and Pontifical, &c. We may bless our selves, who within the Communion of our Church, are freed from such a bondage, more grievous than the Jewish: especial­ly, since their Rites (many of which are so ridiculous and trifling Vi. Pontificale Rom. de Ecclesiae Dedicatione. p. 237. Vi. Rituale Rom. in absol­vendo excommunicatum jam mortuum, &c.) Quando primò Clericis barbae tondentur, dici debet Pontifice sedente cum mi­trâ, Antiphona, Sicut Ros Hermon, &c. Pontificale, p. 550. are not only approved, but required by the Council of Trent, under the pain of Ana­thema Conc. Trid. Sess. 7. Can. 13. : and that for surer notice repeated in the first page of their Ritual. Where­fore as Plutarch well saith of Religion, it hath its place be­tween contempt of divine things on one hand, and su­perstition on the other: So the Modera­tion of our Church is excellently tem­pered to keep Christians from Enthusiasm in one extreme, and from what some call Rituality on the other D. H. Mori Ethic. c. 5. p. 105.: Of our Churches care in this last particular, Bishop Taylor thus endeavours to satisfie some Conscien­ces, There is reason, saith he, to celebrate and honour the wisdom and prudence of the Church of England, which hath in all her Offices retained but one Ritual or Ceremony, that is not of Divine Ordinance, or Aposto­lical [Page 209] practice, and that is the Cross in Bap­tism, which though it be a significant Cere­mony, and of no other use, yet as it is a compliance with the practice of all ancient Churches, so it is very innocent in it self, and being one and alone, is in no regard trou­blesome. I said, she hath only one Ceremony of her own appointment; For the Ring in Marriage is the symbol of a civil and religious contract; It is a pledge and custom of the Nation, not of the Religion: And other cir­cumstances of her worship, are but determi­nations of time and place, and manner of a duty. They serve for other purposes, beside signification, for order and decency, for which there is an Apostolical Precept, and a natural reason; and an evident necessity, or a great convenience Ductor Dub. l. [...]. c. 4. R. 20.. Neither is any Ce­remony used in our Church by any beside the Minister.

§. 2. The constant Moderation of the Church from the beginning of the Refor­mation Instit. of a Christi­an man, p. 46., hath always faithfully declared its Rites and particular Forms of Wor­ship to be such things as are in their own nature indifferent and mutable, that they might be limited or revoked: Every par­ticular national Church hath authority to ordain, change and abolish Ceremonies. (Ar­ticle [Page 210] of Religion 34.) It may be lawful for just causes, to alter, change, or mitigate, or recede from Ecclesiastical Decrees: saith the Homily of Fasting: Much more to the same purpose. The Church declares, in the 20 Article, and in the Preface of the Ceremonies; and in the Homilies, es­pecially in the beginning of the last Pre­face added to the Common Prayer-Book, 1662. It hath been the wisdom of the Church of England, ever since her first com­piling of her publick Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and too much ea­siness in admitting variation from it. In the same Preface it is added, In which review we have endeavoured to observe the like Mo­deration as we find to have been used in like Cases in former times.

As this is an unquestionable proof of the Churches Moderation: So give me leave to make it a good instance also thereof, in that on the other hand, she doth wisely avoid the other extreme of variableness, being not given to change, but upon good reason thereunto moving: because of the many inconveniencies that ensue upon frequent unadvised mutati­ons. So often as any private persons wil­lingly and purposely recede from the ap­pointments [Page 211] of the Church; the 34^th Ar­ticle provides for their open rebuke.

Neither are we ignorant (saith King James, in his Proclamation for Uniformi­ty) of the inconveniencies that do arise in Government, by admitting innovation in things once setled by mature deliberation: and how necessary it is to use constancy in the upholding of the publick determinations of States; for that such is the unquietness and unstedfastness of some dispositions, af­fecting every year new forms of things, as, if they should be followed in their inconstancy, would make all actions of States ridiculous and contemptible. And if authority should upon all wrong apprehensions of parties make new usages; nothing in the out­ward worship of God would continue, no not the very Sacraments Illud au­tem penitu [...] infixum esse oportet, nec tutum esse, nec ad sovendam concordiam utile, temerè de­sciscere ab iis quae Majorum autoritate tradita sunt, quae (que) longo saeculorum usu consensu (que) confirmata: nec quicquam omnino novandum est, nisi hue aut cogat necessitas aut insignls invi [...]et utilitas. Erasmus de amabili Ec­cl. Concordiâ..

§. 3. The Moderation of the Church further appears, in that our Rites are no where made any part of Religion or Worship; but only used in subserviency to Religion, and without them the Reli­gion and worship of God is acknow­ledged [Page 212] entire: This is manifest from what hath been declared before of their indifferent and mutable nature: And to prevent all just occasion of exception, the Church of England doth publickly declare, that her Constitutions concern­ing indifferent things, are made without any opinion of worship by them, or abso­lute necessity of them Theatricum Ceremonia­rum apparatum nimis rigi­dè & magnificè exaggerant Ceremoniarum Magistri & exactores, quasi sine illis nec veritas nec dignitas nec efficaci a Sacramentorum con­sistat. Chemnitii Examen. Can. 13. Sess. 7. Conc. Trid. King Edw. 6. Injuncti­ons 1547. : yea all are admonisht to consi­der, that God is not appeased by them, much less is his grace by them merited, or satisfacti­on made for sins. In the 2^d year of King Edw. 6. In the Articles of Archbishop Cran­mer; it is enquired, whether the Ministers have declared un­to the people the true use of Ceremonies; That they be no workers of Salvation, but only outward signs and tokens (not mystical, but of clear signification: not Sacramental, but naturally and properly fit) to put us in remembrance of things of higher perfection: Then it was also declared, That the Ceremonies are not super­stitiously to be abused, as thereby to drive away Devils, &c. or by putting trust and confidence for health and salvation in the same See Bi­shop Gau­den before Bishop Brownrigs Sermons, of the Ce­rem. in our Church..

[Page 213] Thus our Church is (God be thanked) far from any such impious Tyranny and Ʋsur­pation over mens Consciences, which the Pha­risees of old did, and the Church of Rome at this day doth exercise, equalling, if not pre­ferring her Constitutions to the Laws of God: having declared her self by solemn protesta­tion, enough to satisfie any ingenuous, im­partial judgment, That by requiring obedi­ence to these Ceremonial Constitutions, she hath no other purpose than to reduce all her Children to an orderly Conformity in the outward worship of God: so far is the Church from seeking to draw any opinion, either of divine necessity upon the Constitution, or of effectual holiness upon the Ceremony Bi [...]hop Sandersons judgment in one View, p. 99. V. Bishop Morton Ep. to the Non-Conf..

§. 4. So great is the Moderation of our Church, that lest any should lose the be­nefit of her Communion, or continue uneasy in their own scruples, she hath condescended to expound such Injuncti­ons as could be foreseen to have any ob­jection Super his aliqua mo­deratio ad­hibenda est pro Consci­entiarum sedatione, e­tiam mul­titudini er­rantium piè condescen­dendo ali­qua decla­ratio facienda. Petr. de Aliaco, de reform. Eccl. Fascic. R. Expet.. In the end of the Office for the Holy Communion, lest Kneeling should by any persons, either through ignorance or malice, be misconstrued and depraved, It is declared, that thereby no Adoration is [Page 214] intended, or to be done, &c. (as there may be seen more at large.) To the same purpose is the 5. Rubrick after the Holy Communion, To take away all occasion of dissention or superstition.

In the 30^th Canon, the lawful use of the Cross in Baptism is copiously and ex­cellently explained See se­cond Ru­brick after publick Baptism. : For removing all scruple, and for sufficient caution against all Popish Superstition.

First, The Church of England, since the abolishing of Popery hath ever held and taught, and so doth hold and teach, that the sign of the Cross Nec nos p [...]det Cruci­fixi, sed in parte ubi pudori [...] sig­num est, sig­num Crucis habemus. S. Aug. in Psal. 30. S. Cypr. Ep. 56. used in Baptism, is no part of the substance of the Sacrament, neither doth add to the vertue or perfection of Baptism.

2. That the Infant baptized is by vertue of Baptism Crucis Ceremonia in baptismace reti [...]etur, & ex­plicatur (in Constitutioni­bus Londini, 1604.) [...]ot adhibitis cautionibus ut S. Sancti figni reverentia om­nino aboleri potius quam confirmari videatur. Thu­anus (Pontificius) ad an. 1604. (before it be signed with the sign of the Cross) re­ceived into the Congregation of Christs Flock, as a perfect member thereof, and not by any power ascribed to the sign of the Cross: And that no invisible grace or vertue is annexed to the sign: All Po­pish error and superstition being purged from the use of it, and reduced in the Church [Page 215] of England to the primary institution of it. For which reason also, lest any mysteri­ous operation should be thought imputed to the sign of the Cross, King James and King Charles I. and now King Charles II. have forborn the use of that sign at the Healing Alliance of Divine Offices, ch. 8. (though therewith it was used in the Reigns of King Edw. 6. and Queen Elizabeth) So great a Moderation and condescension have the Kings of England used (as well as the Church) for the healing of the minds as well as the bodies of their People.

In the 18^th Canon, with great wisdom and Moderation, is procured all decent, orderly, reverent, and attentive behavi­our in time of Divine Service Erunt ita (que) recti moderati (que) gestus qui possunt ser­vire purae Religioni Christi. Buceri Cens. c. 5. Canon 111.; where for kneeling at Confession, Supplication, and Prayers, standing up at the Belief, paying a due, lowly Reverence, when in time of Divine Service, the Lord Je­sus shall be mentioned Injunction Queen Elizabeth §. 52., are added the Reasons of the Canon, viz.

Testifying by these outward Ceremonies and Gestures, their inward humility, Chri­stian resolution, and due acknowledgment that the Lord Jesus Quae sanè Devotio plus affici­tur erg [...] no­men Jesu, quia nomen ipsum signi­ficat nobis nostram salutem. Arch. Spalat. l. 7. c. 12. §. 49. de Repub. Eccl. Christ, the true and eternal Son of God, is the only Saviour of [Page 216] the World, in whom alone, all the mercies and promises of God to mankind, for this Life, and the Life to come, are fully and wholly comprised, &c.

Hooker's Eccles. Pol. l. 5. [...] ▪ [...]0. Which harmless Ceremonies, as no man is constrained to use, so we know no reason any of them should withstand.

Against Infidels, Jews, and Arrians, who derogate from the honour of Jesus Christ, such Ceremonies are most profitable.

In the Canons, 1640. with all Mode­ration possible, the Church did declare it self concerning the scituation of the Holy Communion Table, lest any should esteem it otherwise than a figurative Altar See Dr. Cudworth of the true Notion of the Lords Supper., as thereon was had a Commemoration of that full, perfect, and sufficient Sacrifice, for the sins of the whole World: Wherefore in the Reign of Queen Elizabeth, accord­ing to the advice of Bucer, it was to be so placed, that the Minister might more conveniently be heard Q. Eliz. Injunction f [...]r Tables in the Church. [...]uceri cen­sura. Inter opera Angl. [...]. 457. : And because of Gods Majesty, the obeysance which was only recommended, had so great an allay of Moderation, that the Conclusion of the Canon is very memorable to our pur­pose. In the practice or omission of this Rite, we desire that the rule of Charity pre­scribed by the Apostle, may be observed, which is, That they which use this Rite, despise not [Page 217] them who use it not; and that they who use it not, condemn not those that use it Hîc igi­tur nullus alium diju­dicet: Ves­cens non in­sultet absti­nentibus, abstinentes non con­demnent vescentes. Erasm. de amabili Eccl. Con­cordiâ, p. 18.. The same words his Majesty King Charles II. inserted in one of his Royal Proclamati­ons. (So far was this from being to be counted one of the Ceremonies of the Church, as the Naked Truth calls it:) Of this bodily Reverence of God in his Church, the Government is so moderate, (God grant it be not loose there-while,) That no man is constrained, no man question'd, only religi­ously call'd upon, O come, let us worship, kneel, and fall down, before God our Maker Archbi­shop Lauds Speech in the Star-Chamber..

§. 5. So that in our Church, as our worship of God is suitable to solid and rational Devotion, so in the appoint­ments of our Church (which refer to the Administration of the same) our Church appears neither to affect vain gaieties, nor outward splendor, nor such luxuri­ant expressions, as are suited to feed the humours and boundless fancies of men: Retaining what is reverent and becoming, yet rejecting what is superstitious in sun­dry Consecrations, Benedictions, and Ex­orcisms, which are in use in the Roman Church: which mild and wise Modera­tion of our Church, renders their hu­mours [Page 218] more unaccountably foolish and obstinate, who are so peremptory in their Non-Conformity to the Orders of our Church: Since there is no Church in the World, which hath all its Offices and Sacraments so administred, conformably to the best Pre­cedents, in words understood, without any mixture of dangerous or superstitious en­croachments; and with that gravity, de­cency, and solemnity, which befits the service of God: as Dean Lingard (whom for love and honour to his memory, I name) in a Sermon of his before the King July 26. 1668..

Yet of these men who are so impatient of Ceremonies upon publick Order, I cannot but note what hath been often observed See Friendly Debate, p. 221. Of the many Ceremo­nies or­dained in the taking of the Co­venant, 1646., That many of them use two Ceremonies for one, after their own fancies; as not only their emphatick looks, antick actions, odd postures; but further they require of their Disciples some things of a Ceremonial nature, as special marks of admission into their parties: It is Re­ligion with many of them not to give the Title of Saint but to their own peo­ple: And many think no Prayer accepta­ble unless it be very long: especially be­fore Sermon: and that no Sermon nei­ther, except it be in the Pulpit. As Ari­stotle observed of the necessity of Laws [Page 219] in every Society; so the use of Ceremo­nies and Order, may be further proved at large; for that all Factions, how dif­ferent soever, do frame to themselves some peculiar modes and figures of pra­ctice, in which they are so strict (al­though in matter of their acknowledged liberty) that 'tis pity their observance is not better placed: Even the Quakers themselves, in what they (in abuse of the Laws) call Marriages, use Ceremonies of joining hands, and standing, while they also declare their consent mutually in a Form: and in many other practises of opposition; as meeting for what they call Marriage in the Afternoon: bury­ing their people in a cross manner; they are constant, and as formal (where they are Antipodes to Authority) as any Romanists can be in his Crosses and Incensings. So that if superstition Sensi enim dolens & gemens multas in­fir morum perturbatio­nes fieri per quorundam fratrum contentio­sam obsti­nationem & supersti­tiosam ti­miditatem. S. Aug. Ep. 118. be go­ing beyond measures, we may conclude, that none are so superstitious as those on either hand who oppose the Moderation of our Church. And really it is a very great justification of the Moderation of our Church, That our present Anti-Ceremo­nial Dissenters (though they have wan­ted no endeavours to the utmost of their wits and powers) hitherto have been able [Page 220] to make no other exceptions against our Church, and what is therein constituted; than what have been answered already, very often, and very fully; to the con­viction of the most learned, and the more ingenuous amongst themselves.

§. 6. But so far is the Church of Eng­land from multiplying Ceremonies, that we know there are many innocent usa­ges See Sprint's Necess. of Conform. p. 85. to 101. which have been in the Primitive Church, in sundry places, and at divers times, which our Church of England ne­ver went about to introduce, either by practice or command: as the holy Kiss, the use of the Veil; the threefold im­mersion, or use of the white garment in Baptism, and many others, which since our Church passeth by their use, we do not mention: which sheweth, that Order and Edification, gives bounds (as is meet) to the number and use of Ceremonies in our Church; which stops that objection in its career: Who shall determine their convenient number Interest of Eng­land, p. 89.? The Church hath received just rules, and our Church hath observed the same with just Moderation. And hereunto may be added, that as our Church hath not rejected all Rites and usages, meerly because they were in use [Page 221] in the Roman Church (no more than the Reformation of Hezekiah, or Josiah, re­jected all things received or imitated in the corrupt worship of the Ten Tribes:) So, many practices, which had pious and useful beginnings in the Church of Rome, and afterward were grievously corrupted, have not been admitted in our Church: partly, because she hath not been forward to multiply ritual observances; partly, that such occasions of corruption may not be invited, when by experience it hath been seen, how easily there hath come excess: Among what had useful be­ginnings cannot be number'd the old wayes of superstitious purgations, by Fire and Water Ordeals, and Combates, &c. which are all abolisht among us V. Rid­ley's View, &c. l. 1. c. 5. §. 5. Reform. leg. Eccl. de purg. c. 21▪.

§. 7. Concerning the Ceremonies ap­pointed in our Church, it must further be taken notice, That the obligation to them is very mild: for though the intent of the Church is doubtless to bind all to the preservation of regular order, yet (as the Institution of a Christian Man hath it P. 47.) Forasmuch as such things be of them­selves mean and indifferent, men may upon causes reasonable well omit the same, so that it be not in case of contempt or scan­dal [Page 222] V. Whit­gift Answ. to Admon. p. 29. V. Bishop Sanderson's judgment, &c. p. 19. And of the Church we have no reason to complain, for securing its own Orders against contempt, and for providing against scandal to those of her Commu­nion: especially, since her Rites them­selves are such as might deserve every where to be observed: But how far par­ticular persons have to do to moderate yet further the great Moderation of the Church, we leave it to all sober Consci­ences, and to our Superiours to judge; who also must judge of the true interest of the Church, how far popular excepti­on ought to influence any change: Uni­formity certainly is so excellent, that the certain purchase of it would be worth somewhat; but the truth is, our Gover­nours have to do with those, that are so unresolved of what they would have, that this makes their most cautious deli­beration necessary: Bishop Bramhal to M. Mili­tier. For as a learned Prelate observes, It is a rule in prudence, not to remove an ill custom, when it is well setled, unless it bring great prejudi­ces, and then it is better to give one account why we have taken it away, than to be always making excuses why we do it not. Needless alteration doth diminish the venerable esteem of Religion, and lessen the credit of antient truths. Break Ice in one place, and it will crack in more.

[Page 223] §. 8. It may be as proper in this place as any where, to annex the notice of our Churches Moderation in its appointments of Vestments Canon 24. 25. 58. 74. for Holy Ministrations; as being herein neither undecently deficient, nor immoderately extravagant. The Vestments in use, by order among us, be­ing very few, and those very modest and useful, for Ornament, distinction, and commonefaction; free from all supersti­tion and shew of luxury: of the same kind of those in use in the Reformed Churches D. D. Du­rel of Re­form. Ch. Sect. 2. §. 21, 22.. Neither are they in the Church of England Consecrated by any solemn Benediction, nor to any supernatural ef­fects; Hooker Eccl. Pol. l. 5. §. 29. As we think not our selves the ho­lier because we use them, so neither should others think us therefore unholy. In the Injunctions of Queen Elizabeth, 1559. §. 30. Canon. 74. (1603.) Etiam Episcopo­rum famuli in omni vestis ge­nere se mo­destè & compositè ornabunt. V. Libr. quorun­dam Cano­num, 1571. Her Majesty being desirous to have the Prelacy and Clergy of this Realm, to be had as well in outward reverence, as other­wise regarded for the worthiness of their Mi­nistry, that they may receive the honour and estimation due to the special Messengers of God, willeth and commandeth them to wear such habits, &c. Not thereby meaning (as 'tis added) to attribute any special ho­liness or worthiness to the said Garments, [Page 224] but as S^t Paul saith, Let all things be done decently: Wherefore in the third Part of the Homily of Idolatry, Our Church ex­cepts against that costly and manifold fur­niture of Vestments in the Church of Rome, as fetcht from the Jewish usage. (Hoopers ingenuous acknowledgment of his error about Vestments, see in D^r Durel Vindiciae S. Eccl. Angl. l. 16. p. 140., a MS. Letter.)

§. 9. The Benedictions of our Church are performed with great piety and wis­dom: Notwithstanding the contempt which many entertain the same with, hath been much encreased by the extravagant practices of the Church of Rome in their Benedictions.

1. To make way for their Exorcisms antecedent to their Benedictions they seem to suppose worse of Gods Creation than they need, as if the Devil had such in­terest and possession in the salt and water, and what else they commonly exorcise: Sometimes they are as prodigal of their Blessings as at other times of their Curses, imprinting thereby a servile and supersti­tious dread upon the minds of men, where­by they suck no small advantage.

2. By their multitude of Ceremonies they seem unavoidably to confound the [Page 225] People, and divert their minds from the true author and cause of blessing.

How many Crossings and sprinklings with Holy-Water, Incensings, Exorcisms, variety of actions of the Bishops and Priests, frequent shifting of Vestments, many utensils and materials do they make requisite?

Whereas the Church of England doth in a modest and solemn manner make use of that Commission it hath, to dispense by its Ministers the Divine Blessing in the name of God, because the less is blessed of the greater. (Heb. 7. 7.)

Being 1. Very careful to make her people plainly sensible from whom the Be­nediction by Prayer doth proceed: 2. Our Church doth carefully declare the Divine Promises as they are made, that the peo­ple may take more effectual care, to be duly qualifyed for the Divine Blessing. 3. Our Church doth not hold any Me­diator for the Divine Blessing, but what God hath appointed; neither Saint, nor Angel, but only Jesus Christ our Lord. 4. Our Church doth rightly suppose its Ministers have authority given them, to declare and pronounce the Divine Pro­mises of blessing, with the conditions of receiving the same: and that they have a [Page 226] special Commission given them to pray for Gods people and bless them: as the Priests under the Law had Commission to bless the people in the name of God, Numbers 6. 22. Deut. 10. 8. 1 Chron. 23. 13. Which practice had nothing Ceremo­nial in it, and peculiar to the Law. Where­fore Christ put his hands upon the little Children, and blessed them, S. Mat. 19. 13. and Commanded his Apostles and Mi­nisters to bless his people, S. Mat. 10. 13. S. Luke 10. 5. and without all contradi­ction, the less is blessed of the greater, Heb. 7. 7. Wherefore for the dignity of the Episcopal Office, the Church doth especially delegate that Power and Com­mission to her Bishops for Confirmation, with imposition of Hands, and in Ordina­tion of Ministers, &c. Neither do our Religious Kings in our Church, refuse the Benedictions of the Churches Ministers: either as Christians, or as Kings at their Coronations: Yea our Church indeed as­cribes more to Blessing and Prayer than the Church of Rome doth: for by Bles­sing and Prayer, our Church holds the Bread and Wine in the Holy Eucharist to be Consecrated, which the Roman Priests do not, till those words be pronounced. [Hoc est enim Corpus meum.]

[Page 227] And here I cannot but add what the Archbishop of Spalato truly observed, of the constant and ordinary blessing at Meals in England, according to pious and Christian practice. Blessings (saith he [...] Er [...]. S [...]a­re [...], [...] §. 2 [...].) and thanksgivings at the Tables of the No­bility, Gentry, Clergy, and Laity; at no time, and upon no occasion omitted; I ne­ver saw with such Religion and Piety per­formed as in England.

Yea among those of the Church of England, the laudable Christian Custom is maintained of Parents blessing their Children, and of Childrens humbly ask­ing their Parents blessing, whereby the authority of the Parent is maintained, and each are put in mind of their respe­ctive obligation: The same laudable cu­stom is used to our Bishops.

To which may be added, that the lau­dable Customs, commonly in use in our Church, as they are few which are gene­rally received, so are they such as are very suitable to this Moderation here commended: But the Church Canon 42. 36. 10 declares only such Customs to be laudable which are not contrary to the word of God, or the Prerogative Royal.

§. 10. As the wisdom of our Church [Page 228] doth account it a reasonable service to of­fer up our Bodies a holy and acceptable sacrifice in the worship of God: So she requires such reverend and becoming Ge­stures, as are proper to betoken the aw­ful thoughts of our minds. Wherefore at our Prayers we are injoined meekly to kneel upon our Knees; and at the Abso­lution also and repeating the Ten Com­mandements, and at receiving imposition of hands; because the same are accom­panied with Holy Prayers: and at our receiving the Holy Supper of our Lord, the same being the most suitable posture to testify and promote our Humility, our Thankfulness, and our Reverent Worship of God.

To express also our Joy and praise of God (as at the Psalms:) and to witness our stedfast, and resolved, and solemn pro­fession of our Faith (as at the Belief,) we use the posture of standing; and also at the Gospels; to express our outward Re­verence to the Holy Scriptures; especi­ally because they generally contain the actions and words of our Blessed Savi­our.

But in tender regard to the weakness and infirmity of many Christians, such is the Moderation of our Church; she al­loweth [Page 229] sitting at the longer Lessons and Sermons, and at the Epistles, in accom­modation to the reasonable ease of peo­ple, after their long kneeling before.

§. 11. Of that respect which is due to Churches and places, for the Divine Wor­ship and Service; our Church hath de­termined according to great Moderation and Truth: Keeping the middle way be­tween the pomp of superstitious tyranny, and the meanness of fantastick Anarchy [...]. §. 27. : More­over (saith the Homily) the Church or Temple is counted or called holy; yet not of it self, but because Gods people resorting thereunto, are holy, and exercise themselves in holy and heavenly things. Wherefore though our Church is most religiously careful, that the incommunicable honour due unto God, be attributed unto no Creature else; yet because the inward honour due to God, ought to express it self as well outwardly as it can; there­fore whatsoever is appropriate to the pe­culiar service of God, our Church re­quires should be used with such a diffe­rence and distinction, as may set forth our due and singular Reverence of God. It is easy to note how the extreme of supersti­tious curiosity hath crept into the Church of [Page 230] Rome; in so much, that it may well vye with the Jewish for multitude and niceness of observances: a just Volume would not contain the curious scruples of their nice ob­servances, in their Vestments, Consecrations, Sacramental Rites, and indeed in the whole carriage of their religious devotions: but surely I fear these are not more faulty in the one extreme, than many Christians are in the other, who place a kind of holiness in a slovenly neglect: Who are apt to higgle with the Almighty, and in a base niggardli­ness, pinch him in the allowances of his Ser­vice. Of Holy decency in the wor­ship of God. Bi­shop Hall in his Re­mains. Wise Christians sit down in the mean, now under the Gospel, avoiding a care­less and parsimonious neglect on the one side, and a superstitions slovenliness on the other: the painted looks and lascivious gaudiness of the Church upon the Hills, and the careless neglected dress of some Churches in the Vally. Far be it from me (saith [...]. 1. Disc. 2. M^r Mede) to be a Patron of Idolatry or Superstition in the least degree, yet I am afraid, lest we who have reformed the worship of God from that pollution (and blessed be his name there­fore) by bending the crooked stick too much the other way, have run too far into the contrary extreme. To observe the just mean in practice, is somewhat difficult, nevertheless, our Church in its rules doth [Page 231] no more favour Sacriledge than Idolatry: If the personal faults of any have caused a scandal on us for either, the Church la­ments the same: and that there may be the less publick temptation to Sacrilege, among us (as it hath been in other Nati­ons) the immoderate bounty of exorbi­tant Donations is limited, as by Statute of Mortmain, lest the secular state should become impoverished: Though that which was heretofore said of those things that were given, that they were in a dead hand, may more justly be said of those things that are taken away View of Civ. and Eccl. Law, Part. 3. c. 4. §. 1..

The Monuments of our Church are also full of instances of our Churches ob­serving the mean between superstition and profaneness: The horrible abuses (saith Hom. of repairing of Church­es. the Homily) and abominations, they that supply the room of Christ, have purged and cleansed the Church of England of, taking away all such fulsomness and filthiness, as through ignorance and blind devotion hath crept into the Church these many hun­dred years. The Homilies also condemn such sumptuousness as put people in peril of Idolatry: yet, They require all conveni­ent cleanness and ornament, where we cannot attain to an honourable magnifi­cence: For as the Homily saith: [Page 232] When Gods House is well adorned with pla­ces convenient to sit in Canon 83. 1603.; with the Pulpit for the Preacher, with the Lords Table Canon 82. for the Ministration of the Holy Supper; and the Font Canon 81. to Christen in also is kept clean, comely, and sweetly, the people are more comforted to resort thither, and tarry the whole time appointed them. Hom. of Idolatry, [...]. Part. Thus the 85. Canon provides, That the Church be well and sufficiently repaired, and so from time to time kept and maintained: that all things be in such orderly and decent sort, with­out dust or any thing that may be noisome or unseemly, as becometh the House of God: That there be a terrior of Glebe Lands, and other possessions belonging to the Church­es. Canon 87. That the Churches be not profaned. Canon 88. That the Bible and Common-Prayer Book, and the Book of Homilies, be had in every Church, &c. Can. 80.

Unto all this, I wish some would add the Consideration of what M^r Baxter hath writ.

Temples, Ʋtensils, &c. devoted & lawfully Christian Direct. p. 915. Qu. 170. separated by man, for holy uses, are holy as justly related to God by that lawful separa­tion. Ministers are more holy than Temples, Lands, Ʋtensils, as being nearlier related to holy things: and things separated by [Page 233] God, are more holy than those justly separa­ted by man: And so of Days, every thing should be reverenced according to the mea­sure of its Holiness: and this expressed by such signs, gestures, actions, as are fittest to honour God, to whom they are related: and so to be uncovered in Church, and use reverent carriage and gestures there, doth tend to preserve the due reverence to God and to his worship, 1 Cor. 16. 20.

CHAP. IX. Of the Moderation of our Church, with respect to Holy-Days, namely, both the Feasts and Fasts of the Church.

§. 1. The Feasts of the Church are few; and those for great reason chose: with care to avoid the excesses of the Romanists. §. 2. The further behaviour of the Church in her Feasts, most useful and prudent. §. 3. We celebrate the memory of Saints, but of none whose existence or sanctity is uncertain. §. 4. The excellent ends of our Churches honour to Saints, are set down. §. 5. That they are Festivally Commemorated, not out of opinion of worship, or merit, or absolute necessity thereof to Religion. §. 6. Our Church runs not into any excess, in any Prayer to Saints. §. 7. Nor with reference to Images. §. 8. Whether our Church in any of these practices, be justly charged of Popery, by those, who Canonize among themselves those who are of uncertain san­ctity. §. 9. The Moderation of our [Page 235] Church in its honour given to Angels. §. 10. And to the Blessed Virgin. §. 11. Our Church hath taken great care, that a special honour be had to the Lords Day; and that the Lords Day, nor any other Festival, be abused to Luxury and Impiety. §. 12. The Moderation of the Church, with reference to its Musick and Psalmody. §. 13. The Moderation of our appointed Fasts: The Lenten or Pa­schal Fast, how far Religious by the Pre­cept of the Church.

§ 1. COncerning Holy-Days in gene­ral, it may suffice here, only to repeat the words of our Bishops (in an­swer to the Presbyterian Brethren 1661. N. 6.) The observation of Saints days, is not of divine but Ecclesiastical Institution, and therefore it is not necessary that they should have any other ground in Scripture, than other Institutions of the same nature, so that they be agreeable to the Scripture in the general end, for the promoting of Piety: and the observation of them was ancient, as appears by the Rituals and Liturgies, and by the joint consent of Antiquity; and by the ancient Translation of the Bible, as the Syriack and Aethiopick, where the Lessons appointed for Holy-Days are noted, and set [Page 236] down; the former of which was made near the Apostles times. Besides, our Saviour himself kept a Feast of the Churches Institu­tion; viz. The Feast of Dedication, S. Jo. 12. 22. The choice end of these dayes being not Feasting, but the exercise of Holy Du­ties, they are fitter called Holy-Days than Festivals, and though they be all of like nature, it doth not follow that they are equal.

The exceeding number of Festivals in the Roman Church (that they have neither mean nor measure, in making new Holy-days, as M^r Latimer saith Sermon to the Convo­cation.) hath been the frequent complaint, not only of many Learned Protestants Vetus querela est de ni­mis magnâ festorum multi­tudin [...]. Chemn. Exam. Pars 4. p. 162., but also of very many of the Roman Commu­nion (as might be instanced:) Who have thought that the Salvation of men would have been better consulted, if there were fewer Solemnities and greater Devotion: alledging that of S^t Bernard Patriae est non exilii, frequentia haec gaudi­o [...]um; & numerositas festivita­tum Cives decet non exules. S. Bern. Ep. 174. : Such a number of Festivities, is fitter for Citizens, than for Exiles and Pilgrims: And Clemangius notes, that Moses appoin­ted but three great Solemnities; whereas at present the Romanists Quarta pars anni feratiunculis conteritur. Wicelius Meth. Conc. §. 19. Essrae­nis earum numerus. Centum gravam. 37. Turba festorum dierum de cau­sis non necessariis, &c. Erasin. de amab. Concor. observe more [Page 237] Festivals than ever the Scribes and Phari­sees did: neither had they any Feast for the Chair of Moses, as the other have for the Chair of S. Peter.

'Tis true, a French Writer (with the approbation of some Sorbon Doctors) and others of the same Communion have thought, that many of their Festivals might be dispenst with, by the Popes leave; or without it, according to the priviledges of the Gallican Church: but now as they write under correction of Su­periours, 'tis pretty to see in their pru­ning the luxuriant number of Feasts; what choice some Puritan Romanists of­fer at, in their Schemes of Reformation J Bapt. Thiers de fest. dier. Imminuti­one, c. 48. : For, the Feast of Circumcision they would blot out, because it falls on the first of January: (a day of Gentile superstition.) The Feast of our Lords being presented in the Temple, or of the Purification: be­cause C. 51. on that day the Gentiles honoured Mars or Pluto, called Februus: and the Feast of Epiphany they would have ex­punged, because on those days some chuse King and Queen: Yet how do they strain C. 49. at a Gnat, and swallow a Camel? for these glorious Reformers of the Calendar, will by no means have the Feast of the Assumption of the Blessed Virgin into Hea­ven, [Page 238] omitted Assumpti­onis cele­britatem servari par est. C. 52. p. 339.: And at this day the Roma­nists keep for a solemnity the Immaculate Conception of the Virgin Mary: By which, as S^t Austin speaks of some, they love to Canonize their own Apocryphal Errors: notwithstanding among the Feast-days to be deleted, the fore-mentioned Reformers have the confidence to reckon up All Saints days, and the Feast of S^t Michael, and the Holy Angels, and of all the Apo­stles, C. 53, 54, 55. except S. Peter, and S. Paul.

Whereas in the Church of England (as also in the Lutheran and other Re­formed Churches D. D. Du­rell, of Ref. Ch. Sect. 2. §. 23, 24. Chemnit. Exam. par. 4. p. 163.) after the reformati­on, a moderate number of Festivals were appointed V. The Act for abrogation of superfluous Holy-days. Bishop Spar. Collect. p. 225. King Edw. 6. Inj. 1547. Queen Eliz. Inj. §. 46. Festos dies Protestantes, Legum praescripto, utcun (que) tenent eosdem omnes quos antiquitus celebravit Ecclesia, satetur Sander. de Schism. Angl. p. 171., for the same reasons that the most sober Romanists have desired many of theirs might be rescinded.

§. 2. Another consideration which mo­derates the number of Festivals in our Church, is, several of them fall in with the Lords day: and indeed most of them have Relation to our Blessed Lord, and his Apostles: so that from the very design of the Festival, the hard-handed Artizan may learn the name and meaning of some [Page 239] Article of his Creed, (as Bishop Taylor speaks Pref. to Collection of Offices, §. 36.) and by such anniversary remem­brances of his Faith, may at once help his memory and devotion: both which among the Romanists are much over­charged with the exceeding number of Festivals; and also by them the mean man is much hindred from maintaining his Family, and paying his dues: In the poor Mans Almanack, the number of Fe­stivals on one side, encreasing the number of debts on the other, together confound his devotion and his estate: Whereas in our Calendar, the Festivals are set down with such choice, as Bishop Hall some­where hath noted, that the meaner sort by skill in their Almanack, may be taught their Christian Faith Festorum recurrens meditatio est veluti Catecheseos Christianae inculcatio, &c. Forbes. Irenic. l. 1. c. 7..

§. 3. As we cannot but account it a very scandalous reproach, which some of the Romanists have used, that Rich­worth Dialogue 3. Catholicks have some Saints, Protestants none; So they may know, we celebrate such whom the true Catholick Church always hath celebrated: and which are also Celebra­ted by many of the Reformed Churches V. Con­fess. Helvet. c. 24. Con­fess. Eccl. Bohem. & Morav. : Yea, and as we have had our Saints, so our Church hath had her Martyrs too, [Page 240] which are more than common Saints, who have been glorious Witnesses of the Mo­deration of our Church, and of the ex­treme rigours of our Churches Adversa­ries on either hand: In the Remembrance of whom (as Bishop Cozins Private Dev. p. 92. hath taken notice) Such is the wisdom and Modera­tion of our Church, she hath taken one so­lemn day of the year to magnify God for the generality of his Saints together, hereby avoiding the burden and unnecessary num­ber of Festival days: Neither is the me­mory of any Saint among us celebrated, of whose sanctity, much more, of whose existence, we are uncertain Of the Canoniza­tion of St. Thomas a Becket, V. Consid. of present Concernment, §. 9. V. C. Baron. in Martyrol. die 29. Decembr. S. Thom. Cantuar. Macte animo, macte virtute Anglicanorum nobilissime ac gloriosissime coetus, qui tam illustri militiae nomen dedisti, ac Sacramento sanguinem spospondisti: aemulor sanè vos Dei aemulatione, cum vos Martyrii Candidatos, ac nobi­lissimae purpurae Martyres aspicio. Quae verba dixit vir gravissimus non solùm de his qui temporibus Elizabethae, sed etiam de his qui suo etiam tempore sub Jacobo propter similem causam passi sunt. Suarii Def. l. 6. c. 11. De veris Anglicanis Martyribus: H. Garnetto, &c. V. Sander. de Schism. Angl. ad finem..

So far is our Church from allowing the Roman way of Apotheosis, whose Calen­dar affords a red Letter for some who have died for the blackest and foulest crimes.

Nor doth our Church obtrude upon those of her Communion, any Apocry­phal [Page 241] Legends Ludov. Viv. l. 2. de Caus. corrup. ar. V. de Fest. imminutione, c. 50. p. 32 [...]. or Fables of Saints: nor receives any false Revelations or Visions for the keeping new Festivals.

§. 4. The ends propounded in our Church, why we celebrate the memory of Saints, are most just and unexception­able, namely, that we may bless God for their gifts and graces, which have been eminent in them: which we magni­fy and celebrate, that we may more chear­fully be enlivened to imitate Divos ac Divas optim [...] coli imitando vitam illo­rum. Erasm. de amab. Ec­cl. Concor. [...]. S. Chrys. To. 5. p. 625. [...]. Euseb. Eccl. Hist. l. 4. c. 14. them, and breath after the glory they possess: there be­ing one general Assembly of the Church Militant on Earth, and Triumphant in Heaven: Wherefore we pray on All-Saints day, That God who hath knit together his Elect, in one communion and Fellowship in the mystical body of his Son Jesus Christ our Lord, would grant us grace, so to fol­low his Blessed Saints, in all vertuous and godly living, that we may come to those unspeakable joyes, &c. But we are not convinced of the necessity to ac­knowledge, that by the Solemnities of Saints we can procure interest in their [Page 242] merits: or are thereby helped by their Prayers.

§. 5. Many are the excesses which by the opinion of merits, the Church of Rome hath run into: This hath been the fund for the treasury of their Church; and hereon hath been framed the artifice of Indulgences: Wherefore though our Church hath the greatest honour for the Saints departed that need to be, yet doth she not think that the Saints on Earth ever merited for themselves, much less for others: according to the sense of the Ro­manists, which is, That Hom. of good Works, 3. Part. De thesauro Ec­clesiae superf [...]uentium satis­factionum B. Mariae, & ali­orum Sanctorum & dispen­satione per Ecclesiam, Vi. C. Bell. de Indulg. l. 1. c. 2, 3. their Lamps always run over, able to satisfy, not only for their own, but also for all other their Bene­factors, Brothers and Sisters of Religion: Keeping in divers places, Marts, or Markets of Merits, being full of holy Reliques and works of over-flowing abundance ready to be sold. Therefore we observe the wise Moderation of our Church in taking par­ticular care, that on our Saints dayes, all our Prayers be offered, in and through the Mediation of Christ our Lord, in whose merits only we place any hope: and our Homily concerning Faith saith; In the se­cond [Page 243] of the Ephesians, the meaning of the Apostle is, not to induce us to have any affi­ance, or to put any confidence in our works, as by the merit or deserving Deus pro­priè nulli debitor est nisi forsita [...] ex gratuito promisso, quanquam & hoc ipsum ut praestemus promissi conditionem, illius est munisi­centiae. Erasm. de amab. Eccl. Concor. of them, to purchase to our selves or others, remission of sin, for that were meer blasphemy against Gods mercy.

§. 6. Very many also have been the excesses of the Church of Rome in pray­ing to Saints departed; wherein, beside, that their doctrine relies on what is false and uncertain (namely that they so well know our particular conditions, and are ready at hand to hear our Prayers; Since V. Homily of Prayer. it is none of their office to attend us; neither have they any Commission from God to intercede for us, yet) the Ro­manists often pray solemnly to Saints, for what is only proper for God to bestow; and thereby attribute unto Creatures the incommunicable honour of the Creator V. Homi­ly of the peril of I­dolatry. Whereas our Church both practiseth and requires Prayer and Invocation unto God only: It no where applies the Lords Prayer, or the Psalms of David, unto the Virgin Mary, or any of the Saints: nor alloweth nuncupating of Vows, or [Page 244] offering Sacrifices to Saints, nor carrying about their Non video in multis quod sit discrimen inter eo­rum opinionem de Sanctis & id quod Gentiles puta­bant de Diis suis. Lud. Vives in S. Aug. de Civ. D. l. 8. c. 27. Images and Re­liques, with theatrical pomp, as if they were inhabited Shrines of the divine blessing and favour: giving temptati­on to the amused people, to exhibite to them religious honour, pecu­liarly due to the Essential Sanctity of God: the doing of which, the Saints themselves do most of all abhorr V. Ori­gen. c. Cels. p. 238. Eu­seb. l. 4. c. 14. Eccl. Hist. Reformed Catholick, §. 14. Con­clu. 2.. For as our Ho­mily of Prayer hath it: The Saints and Angels in Heaven, will not have us to do any honour unto them, which is due and proper unto God. If any man (saith M^r Perkins) can shew us the bodily relique of any true Saint, and prove it so to be, though we will not worship it, yet will we not de­spise it, but keep it as a Monument, if it may conveniently be done without of­fence.

§. 7. The special Moderation of our Church of England, with relation to the Images of Saints, is best exprest in the In­junctions of King Edw. 6. 1547. All Ec­clesiastical persons are to teach their Parishi­oners, that Images serve for no other pur­pose but to be a Remembrance, whereby men may be admonished of the Holy Lives and [Page 245] Conversations of them the said Images repre­sent Nos unam veneramur I­maginem quae est Imago in­visibilis & Omnipotentis Dei. S. Hieron. in Ezek. 16.. Where we see our Church is not for defacing of Images, so far as they are on­ly Historical Et quidem zelum, ne quid manu factum adorari possit, habuisse laudavimus, sed frangere easdem imagi­nes non debuisse judicamus: quatenus literarum nescii haberent unde scientiam hi­storiae colligerent, & popu­lus in picturae adoratione minimè peccarent. Gregor. Magnus l. 7. Ep. 109. Monuments, and instruments of remembrance and affection: but against the abuse of them. It follows in the Injunction, which Images, if any abuse for other intent, they commit Idolatry in the same, to the great danger of their Souls. So the Homily Homily of Idolatry. 2. Part. takes notice, how Image Worshippers (as all things that be amiss) have from a tolerable beginning, grown worse and worse, till at last they became intolerable Ad extre­mam vani­tatem quam Ethnici, &c. Cas­sander p. 175. : as is excellently set forth in the 14^th Ch. of Wisdom. The corruption of which Do­ctrines and practices in the Church of of Rome Concil. Trid. Sess. 25. is such, that they thereby give a great scandal to the Jews, and the Ma­hometans; and the same is very much ag­gravated by their expunging out of the Fathers, sundry passages which speak most plainly against such practices E. g. in S. Aug. de re. Rel. p. 743. Fro­ben. de­lend. Honorandi propter imitationem, non adorandi propter religionem. Ita in S. Athan. c. Arianos. delend. [...]. V. Ind. Expurg.. From all these instances we may observe, how steddily our Church doth mannage it self [Page 246] between defect and excess of honour to the Saints departed this Life in the Faith and fear of God. For the Celebration of Saints here, is not out of any opinion of worship of them, or merit by that Cele­bration, or any absolute necessity thereof to Religion, otherwise than that it is ex­ceeding comely that God should be ho­noured in his Saints Ʋt eorum necessariam salubrem (que) memoriam festivitas concelebrata custodiat. S. Aug. l. 32. c. Faust. c. 12..

I may add here also what hath been ob­served of the Modesty of our Church re­formed, Scintilla Altaris. That to avoid excess of Dedications (wherein others are too burthensome) she sometimes uniteth two of the Apostles at once in one Festivity; as S. Simon and Jude: S. Philip and James.

§. 8. The more immoderate is their re­proach, who brand our reformed Church for being guilty of Popery, only because the memory of the just among us is bles­sed Co [...]mus Martyres cultu dile­ctionis non servitutis. S. Aug. c. Faus. l. 22.. Notwithstanding those very excep­tors are really like the Romanists, Cano­nizing and Sainting one another for be­ing of some particular humour and facti­on: in this for one, that they will not keep a Festival, or remember an Apostle with honour. Indeed in the Church of Rome they have Canonized the worst of [Page 247] men, and let any one tell the difference, when many of those others Saint each other, and affect no other Title but of your Holiness. And here, let any equal and intelligent Christians judge, whether those who hold Communion with the Church of God (notwithstanding sundry infirmities and failings) ought not (and may not more properly, according to the stile of Scripture) to be called Saints, than those who separate from the outward Communion of Gods Church, although they usurp the name peculiarly to them­selves. And here we cannot but observe the Modesty of those in Communion with the Church of England (which is true Christian Moderation) They never were so forward to rush suddenly (as it were) into the Holy of Holies, in calling them­selves and one another absolute Saints: but rather (while they are in their way and Pilgrimage) chuse to be honoured with more modest titles: even as Pytha­goras in all Ages hath been commended for his Moderation, in laying aside the great name of Wife, and chose rather to be called a Lover of Wisdom.

§. 9. The same Moderation which our Church useth toward Saints; she obser­veth [Page 248] likewise with respect to the Holy An­gels: Yea, indeed great is the modesty and sober wisdom of our Church, in that it is no where excessively curious, nor po­sitive in determining of the nature, acti­ons, knowledge, number, Orders, or spe­cial Guardianship of Angels. Our Church doth not deny that there is a distinct Or­der of Angels, but no where takes upon her to show how those Orders are dispo­sed. But avoiding the extreme of those who are stupidly insensible of the conduct of Holy Angels, the Church of England doth glorify God for their Creation, for their admirable order and Ministry, and affection to us: we pray to God we may imitate their readiness and chearfulness in praising and serving him, and ministring daily for the good of others; yet our Church hath always held the Angels to be in the number of those who worship, and not of those who are worshipped: and for us to worship those who are them­selves worshippers, would be such a vo­luntary humility as is sinful; namely, to address our selves to such substitutes as God no where hath appointed to receive his peculiar honour [...]. Orig. c. Cels. l. 8. Ne (que) Invo­cationibus Angelicis, sed [...], purè & ma­nifestè Orationes dirigens ad Dominum qui omnia s [...]it. Iren. l. 2. c. 57.: which the Synod of Laodicea (A. D. 364.) calls Idolatry.

[Page 249] §. 10. The like Moderation doth our Church excellently well observe, in the honour she gives to the Ever Blessed Vir­gin Mary, so highly favoured of God, as to be the Mother of our Lord; whom our Church celebrates, and always humbly calls her Blessed: And as it is in the Institution of a Christian man, set forth by the Con­vocation, 1537. We may worthily say, she is the most blessed of all other Women Maria Mater Domini principatum inter Mulieres tenuit. S. Aug. Scrm. 136. Hanc ego Christi Matrem veneror—sed non illi Divae modò sed & Deae nomen tri­buens. R. Jac. Apol. pro Jur. Honor Reginae judi­cium diligit, Virgo Regia falso non eget honore. de B. V. Mariâ, S. Bernard. Ep. 174. : and we no where doubt but she is highly gra­ced in Heaven, as she recei­ved a most special priviledge upon Earth. But our Church doth no where believe, that she had an immaculate con­ception, which the Romanists celebrate with an Holy-day on purpose: Neither doth our Church believe, she was ever raised from the dead, and assumed into Heaven; which they solemnize with another Festival. Nei­ther did Erasmus Erasm. Ecclesiastes, l. 2. without cause admire how it came to pass they salute the Mo­ther of Christ with more Religion than they invoke Christ himself, or the Holy Spirit, calling her the Fountain of all Grace: and sundry expressions they use [Page 250] of the like affiance in the authority and merit of the Blessed Virgin, to succour, help, and save Sinners, as may be seen in the Rosary and Psalter, and specially Litanies to the Virgin Mary V. Consult. Cassandr. Art. 20. p. 140. Jube Fi­lio, &c. Cùm vix aliud in toto choro sit alienius à scripturis sanctis & quod cum Evangelio Christi at (que) doctrinâ Apostolicâ perdi­tiùs pugnet. Wicelius de abusu Eccl. p. 392.. In their form of auricular Con­fession, they are taught thus to begin, Manuale Confessionum, Cap. 10. p. 128. I Confess to the Om­nipotent God, to the Blessed Mary, always Virgin, &c. and when they enter into their Monasteries, they vow them­selves to God and the Blessed Virgin: and in all things they are so super­devout [...]. to the Virgin, that an Oath by her is accounted most sacred, and any of the Festivals may be sooner expunged than that of her Assumption into Heaven; and although they prohibite the Bible, yet they freely suffer sundry Books of De­votion to the Virgin Mary in the Mother tongue.

§. 11. Our Church hath taken great care, that a special honour be had to the Lords Day: and that neither the Lords Day, nor any other Festival, be abused to Luxury or impiety Haeccine solemnes dies decent quae alios non decent? Tertull. Ita Festa moderanda ut ne (que) nimia—ne (que) tam flagitiosè profanentur. Bucer. Censur. c. 26. : It appears from [Page 251] the Offices in our Liturgy, the Rubricks, Canons, Homilies, and Statutes of the Land, and Injunctions of our Kings since the Reformation, that there hath been a first and special care taken for the Holy Celebration of Sunday or Lords Day: wherein we are equal to any Church a­mong the Reformed Vi. D. Cracken­thorp De­fens. Eccl. Aug. c. 54.: The other Festi­vals being over-ruled, that in a Concur­rence of Offices they may not disturb its Solemnity: the very religious observati­on of which, is earnestly also perswaded in our Homilies: and especially in the 13. Canon (with which agree the Injun­ctions of K. Edw. 6. and Q. Eliz.) requi­ring, Coimus in coetum ut Deum quasi manu factâ pre­cationibus ambiamus, oran­tes coimus ad Divinarum literarum commemoratio­nem, fidem sanctis vocibus pascimus, spem erigimus, fi­duciam figimus, &c. Ter­tull. Apol. All manner of persons within this Church of England, that from henceforth they cele­brate and keep the Lords Day, commonly called Sunday, and other Holy-days, according to Gods holy will and pleasure, and the Orders of the Church of England prescribed in that behalf; that is, in hearing of the Word of God read and taught, in private and publick Prayers, in ac­knowledging their offences to God, and a­mendment of the same; in reconciling them­selves charitably to their neighbours, where displeasure hath been, in oftentimes receiving [Page 252] the Holy Communion of the body and blood of Christ, in visiting of the poor and sick, and using all good and sober Conversation. Much to the same purpose is largely in­sisted on in the Homily of place and time of Prayer.

All persons (saith the late Statute Car. 2. 29.) shall on every Lords Day apply themselves to the observation of the same, by exercising themselves in the duties of Piety and true Religion, publickly and privately; and no Tradesman shall do or exercise any worldly labour, &c. (Works of necessity and Cha­rity only excepted.) Cuncta­rum arti­um officia, venerabili die solis quiescant. l. 3. Cod. Tit. de Feriis. Which Statute of the Kingdom, seems to have taken its Rule of Moderation from our excellent Homi­lies, Which do reprove those who ride Jour­neys, buy and sell, and make all days alike: who profane such holy times by pride and other excesses: Albeit the same Homily de­clares, the Commandment of God doth not bind Christian people so straitly to ob­serve the utter Ceremonies of the Sabbath Day, as it was given to the Jews Audimus apud Bohe­mos exori­ri novum Judaeorum genus, Sab­batarios appellant, qui tantâ superstitione servant sabbatum, ut si quid eo die inciderit in c [...]lum nolint eximere. Erasm. de amab. Concord., as touching forbearing of work and labour in time of necessity: and so the Injunctions of King Edw. 6. and Queen Eliz. §. 20. conclude, Notwithstanding all Parsons, [Page 253] Vicars, and Curates, shall teach and declare unto their Parishioners, that they may with a safe and quiet Conscience, after Common-Prayer, in time of Harvest, labour upon the Holy and Festival Days, and save that thing which God hath sent: So by King Edw. 6. it was ordered, that the Lords of the Council should upon every Sun­day attend the publick affairs of the Realm: The Church also, and the Laws of the Kingdom, have taken the same wise care to set such Holy-Dayes in every term Taceat apparitio, advo­catio delitescat; nihil [...]o­dem die sibi vendicat scena theatralis. l. 3. Cod. Tit. de feriis. V. Act for ab­rogation of Holy-dayes, 1536. R. Hen 8. V. R. H. 8. Injunctions. Hist. of Reform. Collection of Re­cords, l. 3. p. 161. Legum conditores festos instituerunt dies ut ad hilaritatem ho­mines publicè cogerentur tanquam necessarium labo­ribus temperamentum. Sen. de Tranquill. c. 15., that beside the ordi­nary Vacations, there may be some days of respite from se­cular businesses, and contests of Law, for the exercises of Peace, Charity, and Devoti­on: So careful have our Laws in Church and King­dom been to avoid profane­ness on one hand, and on the other hand all sorts of super­stition: that is, either Heathen­ish or Jewish usages (as such.) For as the Homily of Prayer earnestly blames them, who abuse holy times and places with intolerable superstitions, as hath been in use in the Church of Rome; so on the other hand, it doth not coun­tenance [Page 254] those opinions which tend to establish among us such observances as were peculiar to the Jews. After the re­cital of the fourth Commandment in the Decalogue, our Church prays, That our hearts be inclin'd to keep that Law, therein rightly acknowledging a moral equity, that Christians should observe such a propor­tion of time as hath been the practice of the Church: in which time all impedi­ments to sacred and religious duties, pub­lick or private, are to be avoided ac­cording to the equity of the Divine Law, and the Precept of Gods Church.

The Moderation of our Church, in its judgment of the Lords Day, Bishop Bramhall hath observed, from the Homily of the Church, as concurrent with his own judgment Discourse of the Sab­bath, or Lords Day, p. 932.: 1. That the Homily de­nieth not the Lords Day the name of Sab­bath: That it finds no Law of the Sabbath, Gen. 23. That the Homily finds no seventh Day Sabbath before Moses his time: The Homily gives no power to the fourth Com­mandement, as it was given to the Jews, to oblige Christians, but only as it was, and so far as it was a Law of nature: The Homily makes the first day of the week to signify the Lords Day: The Homily makes the end of changing the Weekly Festival of the Church [Page 255] to have been in honour of Christs Resurrecti­on: The Homily derives the Lords Day down from the Ascension of Christ immedi­ately. But the Homily doth express, that p. 916. the fourth Commandment doth not bind Christians over-streightly; Not to the ex­ternal Ceremonies of the Sabbath; not to the rigorous part of it to forbear all work. As to the question, By what authority this change was made, I find no cause to doubt (saith the Bishop) but that it was made by the authority of Christ; that is, by di­vine authority. 'Tis true, we find no ex­press precept recorded in Holy Scripture for the setting a-part the first day of the Week for the service of God: Neither is it neces­sary, that there should be an express Precept for it founded in Holy Scripture, to prove it to be a divine right. The perpetual and uni­versal practice of the Catholick Church, inclu­ding all the Apostles themselves, is a sufficient proof of the divine right of it; that at least it was an Apostolical Institution and Ordi­nance, not temporary, but perpetual.

§. 12. With the Festivals it may not be improper to join the notice of the Mode­ration of our Church, in reference to her Musick and Psalmody; wherein the Con­stitution of our Church sheweth us the [Page 256] true temper of Religion, which as it is the most serious, so it is the most pleasant of all performances, and is most suited to the nature, temper, and condition of man, in which joy and sorrow have a very interchangeable interest; therefore S. James saith, Is any afflicted, let him pray; is any merry, let him sing Psalms: (Jam. 3. 13.) Accordingly in our Church, Prayer and praise fill up the measures of Divine Worship; and can there be any performance more pleasant, than to join with, and imitate the Heavenly Host in the high praises of God? Neither doth our Church judge it enough for us to make melody in our hearts to the Lord, but doth require us to serve God also with our Omnes af­fectus spiri­tûs nostri pro sua di­versitate habent pro­prios modos in voce & cantu, quo­rum occultâ familiari­tate exci­tantur. S. Aug. Con­fess. 10. c. 33. Voices and our hearing, and our affections raised by Psalms, and Hymns, and Doxologies, and mutual incitements to praise God, and by musical instruments also, where they may be had, that we may set forth the praises of God with all our faculties; and in the most eleva­ted manner we are capable.

In our Church is proposed to us great variety, in which we may entertain our chearful Devotion: for Psalms, we have the divinely inspired Psalms of David, from whence every one, according to [Page 257] their condition, may be furnished with most excellent Forms of praise and joy in God, according to their several circum­stances.

For Hymns [...], S. Jo. 17. of Praise, we have select Forms taken out of Holy Scripture, or in use in the ancient Church; in the variety of which (with Doxologies also and Hal­lelujahs) we are entertained and delighted: We have also in laudable use, many ex­cellent spiritual Songs Carmen (que) Christo quasi Deo dicere se­cum invi­cem. Plin. secundus ad Traj. Ep. of more artificial composure Peculiares quaedam & magis artificiosae Can­tiones. Bez. in 5. Eph. 19. Ere Christianâ foret si in Ecclesiâ Cantiones ad populum intellectas ad usum pietatis permitterent Praesules: Wice­lius p. 21.; so that we may praise God according to the utmost of our abili­ties.

With these the Moderation of the Church doth not only call off her people from vain, obscene, and impious Songs, which do the Devils work in a sure and insensible manner, which is to debauch and vitiate the dispositions and natures of such as use them: but hereby we are furnisht also to speak to our selves, and to admonish one another (as the Apostle ex­horts) in Psalms, and Hymns, and spiritual Songs, singing with grace, making melody in our hearts to the Lord Eph. 5. 19. Col. 3. 16.. In which our [Page 258] Church, with the Apostle, doth chiefly endeavour to promote the grace and de­votion of the heart, which is most wor­thy to inspire our praise: The sincere ele­vation of the Spirit, being the life of all our Psalmody, even that half which makes the whole, without which the tongues of men and Angels (as without Charity) are like a sounding brass, or tinkling Cym­bal. Where this grace of the heart is uni­ted with the melody of the Voice, we may entertain our selves with that joy in God, which is the most refined sort of delight we can enjoy: We join with the Church Militant on Earth, and the Church Triumphant in Heaven: We make the best use of that gift of Speech which we have given us to interpret our thoughts by articulate voice, and stir up our own and others affections to set forth the high praises of the most Excellent Ma­jesty of God: whom it becomes us to serve not only with our nature, but our skill.

If we ought to praise God with melo­dy, then a grave and solemn Musick, which is useful to govern the melody, and also encrease it, may be useful to the praise and worship of God: and if per­sons love what is costly, as well as useful, [Page 259] in their private Houses, why should any envy themselves or others, some comely magnificence in the holy service of God? especially when such an instrument may make our affections as well as our singing, more regular and composed.

Neither is this help to melody ever the worse, because David us'd it in the Ho­ly Service of God: He praised God in the most excellent manner he could, upon Harp and Organ, and such Musical Instru­ments as were in use for the honour of God, and called upon others very earn­estly and instantly to praise God with the same: and it may be noted, that praising God by assistance of Instrumental Musick was more ancient than giving the Law in Sinai, more ancient Exod. 15. 20. than the Ceremo­nies of the Tabernacle or the Temple: Wherefore it is rather to be esteemed the effect of natural Religion, than any Ce­remonial Law of Moses; of which, the Musick David used was no part; and be­ing never appointed, was never abolish­ed; (according to the mistake of the Geneva Notes, and of many others from them, whereas they might have been taught otherwise from Calvin Psalmus sit in quo concinendo adhibetur Musicum aliquod In­strumentum p [...]ater linguam. Calvin. in Col. 3. 16. & in Cap. 6. Amos v. 5. himself, in his Comment upon Coloss. 3. 16. Where [Page 260] he expoundeth a Psalm to be that, in the singing of which, some Musical Instru­ment is used beside the tongue:) And in that David us'd the help of Instrumental Musick (although there was no express Command of God for so doing) much more among Christians Advers [...]s q [...]osdam [...]anaticos qui cantum Ecclesiasti­cum [...]o In­ti [...]hristiano [...]. Vorstius in Eph. 5. 19. (who are not required to look for particular Commands extraordinary) some things may be used as circumstances and helps in the worship of God, which are not required by any express Text of Scripture: So that from the example of David, we are neither bound up to a strict imitation of every thing he did; neither doth the Church neglect his Example, where the reason re­mains the same; but makes use of its Christian Liberty, as it judgeth most for edification and good order in the service of God Curandum est ut illa quo (que) Mu­sica sit dig­na templo Dei. Eras­mus de a­mab. Eccl. Concord.: where may be observed the Moderation of our Church, in that Mu­sick is used not as of necessity, but of choice: And though the Psalmody ap­pointed in our Church, is that which re­cites the divine praises as much as may be in the words of the inspired Psalmists; although [singing of Psalms in meter is no part of our Liturgy] yet great is the Moderation and condescension of our Church, in permitting an accommodation [Page 261] in this matter to the most imperfect: as indeed the whole use also of Musick is in condescension to the imperfection of our state, because our affections are more stir'd up by the same means as our voices and melody are assisted. The Modera­tion of our Church may be further obser­ved herein, in that 1. Nothing is ordered to be sung with instrumental Musick, but what is taken out of Holy Scripture Extra Psal nos V. T. ali­quid Poeticè compositum in Ecclesia ca [...]ere vetatur. Conc. Bracarens. Can. 30. : 2. All is sung in the Common language: 3. The Musick only governs and mo­derates the Song, and encreaseth the me­lody: 4. Our Musick and Singing is such as S. Austin commended at Alexandria, nearer pronouncing than singing: designed wholly for edification, consistent with gra­vity Ad gravitatem att [...]r. peratus cantus. Calv. In­stir. l. 3. §. 20. and Christian simplicity, answering the designs of Re­ligion; framed not only for delighting the Ear, but af­fecting the Heart Ʋt per ob [...]ectamenta au­rium animus in affectum pietatis ass [...]gat. S. Aug. Confess. 10., and rai­sing the Devotion: where­fore as it is in the 49. Injuncti­on of Queen Eliz. A modest and distinct Song is enjoin­ed Ita (que) operosam Musi [...]am quae figurata dicitur, inf [...]rri placet. V. Reform. Leg. Eccl. de Div. off. c. 5. V. Vossium de viribus ryth­mi., such that the sentence of the Hymn may be understood. And for Organs or other Instruments of [Page 262] Musick in Gods worship, they being a help, M^r Baxter's Christian Direct. p. 412. partly natural, partly artificial, to the exhi­larating the spirits, for the praise of God; I know no argument to prove them simply un­lawful, but what would prove a Cup of Wine unlawful, or the tune, and metre, and me­lody of singing unlawful.

And now we are discoursing of Melo­dy, the use of Bells Ʋbi pul­chriores & plures & magis so­norae etiam ad modos Musicos confectae Campanae quam in Anglià? Spal. con­tra Suarez. c. 2. §. 27. among us deserves our notice, since the Archbishop of Spa­lato hath taken particular observation, how choicely we are furnished in our Kingdom; for Assembling the Congrega­tion, for testimonies of publick joy, and for pious admonition of Christian peo­ple, to pray for such as are departing this life; but among us, they are not us'd with any superstitions Nec Cam­panas super­stitiosè pul­sari vel in vigiliâ a­nimarum, vel postridiè omnium Sanctorum qui dies non ita pridem geniis mortuo­rum sacer erat. Lib. quo Canonum, 1571.: What Cardinal Bellarmine C. Bell. Apologia. calls only Benediction of Bells, is not after that manner as might make it be thought they are Christ­ned Cen­tum gravam. 51..

§. 13. Having observed the Moderati­on of the Church in its Feasts, the same also is very true of its Fasts: The keep­ing up of the Festivals and Fasts in the Greek Church, hath been observed as a [Page 263] chief means of preserving the Christian Religion from sinking among them De Eccl. Gr. statu ho­dierno, p. 10. L. Canon. 72. 1603.: Our Church is nei­ther so remiss as not to give any Counsel or Command for Fasting, nor suffers any (not Ministers) to appoint solemn Fasts without authority In observantiis afflicti­vis videtur providendum de aliquâ Moderatione. Pet. de Aliaco in fasc. re. exp. Jejunium Ecclesiae non de­buit abrogari, licebit mode­rari. Wicelius in viâ Re­giâ, p. 374., nei­ther is she immoderate in what she injoins, but observes its due measures as are most conducing to assist Meditation, Prayer, and the ex­ercise of Repentance, and works of Piety. With Fasting we join Alms, and the Commemoration of what Christ hath done and suffered for us: And as among the Jews it was usual for them voluntarily to fast on that day yearly they buried their Parents; so in the Christian Church, on the time that the Bridegroom was ta­ken away, before the Paschal Festivity, the Custom hath been to fast more or less. Some few times beside are appointed as opportunities to call off the mind from the blandishments of sense: Mortification and temperance we are enjoin'd by our Christianity; and further, it appears to all most reasonable, that there should be some seasons proper for Fasting and Mourning, which private persons may [Page 264] appoint to themselves Tantum tibi jejuni­orum mo­dum impo­ne quantum f [...]re pot [...]s [...]s si [...]t tibi pu­ra, casta, simplicia, moderata & non su­perstitiosa jejunia. S. Hier. de vitâ cler. ad Nepo­tian.; much more the publick authority of the Church, for the common good of all. In which appointed Fasts, let us well observe, that the Pre­cepts of the Church make no difference of meats, but require such an abstinence as may best subdue the flesh to the Spirit. There are three ends of Fasting (saith the Homily) To chastise the flesh: That the Spirit may be more fervent to Prayer: and that our Fast may be a witness with us be­fore God of our humble submission to His Ma­jesty: So that the difference of meats which we observe, is accidental to the Commands of the Church, and not at all directly intended in it, but left to every ones Christian Liberty and choice P [...] tem­poribus & causis uni­ [...]scu [...] [...]s (que) non pro im­perio novae Dis [...]ipline. Tert. adv. Psych. Cap. 2., so long as the purposes of Religion be­fore-mentioned be observed, and the Commands of Governours: Thus the Moderation of the Church leaves us here as she finds us in our Christian Liberty.

But we are to consider, that it is part of the Christian liberty of publick Go­vernours, in Cases left by God indifferent, therein to Command, especially for pub­lick good: So that it is the Law of the Kingdom only which streightens and confines our liberty from meats at some particular times. While therefore it is the [Page 265] Law of the Kingdom, people must have a care of charging the Church with a su­perstitious difference of meats, because the Church of Rome usurps that power: The Statute indeed of Queen Eliz. pro­vides concerning observing Lent, and al­so that Lent be not counted a Religious Fast: that is, by the Statute, None are to affirm, that any eating of fish, or forbearing of flesh, is of any necessity for saving the soul of man, or that it is the service of God, otherwise than as other politick Laws are: for as the Homily Homily of Fasting. further expounds it: The Laws of Princes are not made to put holiness in one kind of meat or drink more than another, but are grounded meerly on policy: All subjects therefore are bound in Conscience to keep these Laws: Conscience, I say, not of the thing which is in its own nature indifferent, but of our obedience we owe to Gods Minister. According to which sense also must the Laws be under­stood, which respect the Wednesday Fast (called by some the Jejunium Cecilianum Quòd pu­tetur Ceci­lii esse in­ventum. De Schism. Angl. p. 172.) If any person should affirm it to be impos'd, with an intention to bind the Conscience, he should be punished like a spreader of false news; that is, to burden the Conscience with a superstitious difference of meats: or as of necessity, to bind the Conscience by [Page 266] any Law equivalent to the eternal word of God: which are the words of the Ad­vertisement of Queen Elizabeth, in her or­der of Ceremonies, 1554.

Thus in the Visitation Articles of King Edw. 6. The manner and kind of fasting in Lent, and other days in the year, is but a meer positive Law, and therefore all per­sons having just cause of sickness [...], Can. Ap. 69. or other necessity, or being licensed by the Kings Ma­jesty, may moderately eat all kinds of meats without grudge or scruple of Conscience.

So careful is our Church according to the practice of the ancient Church, that the Fasts be observed with all just and equitable Moderation, lest any fall into an excess of abstinence [...]. S. Basil. M. [...]. : But there is not one word in all the Liturgy, of the choice of meats.

Neither is this positive Law of the Kingdom the worse, but the better, be­cause it may be obey'd upon a political account; and also secondly, may be ren­dred useful to the spiritual ends of Fast­ing, namely, to bring the body under subjection to the spirit Ʋt car­nalis appe­titus meli­us compesce­retur, &c. quarè uni­versa Eccle­sia in hanc jejunii An­ti-Pascha­lis formam citò consen­tit. D. Be­verigius: de jej. qua­drag. l. 3. c. 9., which may justly make a Fast, a Religious Fast, as it ought to be; and thirdly, Upon a natural rea­son also; the Fast of Lent happens lucki­ly at such a time of year, namely in Spring, [Page 267] when most Constitutions may allow a greater Moderation in diet for health's sake: So we have been taught: But in the morning Lectures against Popery (Serm. 25. p. 119.) is asserted, that the Physici­ans have unanimously taught, we ought least of all to fast in Spring, but to eat more largely, and that flesh, and abstain from fish; from whence would be infer'd, that those who are for a Spring Fast, are not only An­ti-Christian, but Anti-Physician; and the note of remark there is, It became the man of Perdition, not only to destroy our Souls but our bodies also: I leave it unde­cided, whose skill is greatest in this mat­ter, those Physicians, or this Divine: S^t Chrysostom in his Sermon of Fasting saith, If we exactly search the matter, we shall find, that it is the mother of health, and of the good habit of the body, and saith he, if thou believest not my words, ask the Sons of the Physicians about it [...].; and for the time of the year, S. Austin In quâ e­nim parte anni con­gruentiùs observatio quadrage-simae consti­tuatu? Ad Januar. Ep. 119. asketh, In what part of the year more congruously can the observation of Lent be observed? And the ancient Therapeutae are memorable for their fasting in Spring, not only for the health of their Souls, but their Bodies. The rest let the Physicians speak.

I only add, that the practice of the [Page 268] Church, in reference to Ember and Roga­tion Weeks, is very pious and useful, and attended with great Moderation: For the putting people in mind of the stated times of Ordination, that by Fasting and Prayer we may all beseech God for his Benediction on all that are to be or­dained to his Ministery, is without ex­ception.

So the Rogation Week is not appoin­ted to cherish any superstitious fear of Prodigies, or inauspicious accidents ap­proaching, but carefully to promote the designs of Piety, Justice, and Charity, in a way far from superstition. For although some kinds of Processions were put down: Yet Perambulations and Circuits of the Pa­rish Q. Eliz. Inj. 18, 19. V. Homi­lies for Ro­gation Week. are retained, and at their return they are required to make their Prayers, and to give God thanks for his benefits: and whereas in their other Processions in time of Popery, they used to sing unto many of their Saints, Ora pro nobis: ever since the Injunctions of 1541. V. Col­lec. of Re­cords, Hist. of Ref. l. 3. p. 181. the suffrages which were advised, were rather, Spare us good Lord, Good Lord deliver us.

Since therefore the Wise man saith, There is a time to weep and a time to laugh, Eccles. 3. 4. Since the Festivals and Fasts in our Church, are enjoin'd for such ex­cellent [Page 269] ends, as promoting the service of Qu. Eliz. Injunc. §. 20. Can. 13. God and religious exercises, and modera­ted also with all respect, to the conditi­ons, necessities, and occasions of hu­mane nature and life, with all cautions against excesses in practice or opinion; it is heartily to be wished, that all sober and wise Christians would be more care­ful of their observance: that we may not lose all good order in this great cor­ruption of the Age, in which so many in­considerate people are regardless of holy times: and the Romanists frequently ob­ject, that many Protestants are never sa­tisfied, till their reformations end in a quite opposite extreme. It is heartily al­so to be wished, that those who in their judgments do well allow such appoint­ments, were not so indifferent in their observance: Happy is he that condemneth not himself in the thing which he alloweth, Rom. 14. 22. And what God said unto Moses and Aaron, ought to be imprinted on all our minds: because the reason of the command abides: Speak unto Aaron and his Sons, that they profane not my holy Name, in those things which they hallow un­to me: I am the Lord.

But as for those who will not Fast nor Feast with us, If I may use the words of [Page 270] our Saviour (S. Luke 7. 31.) Whereunto shall I liken the men of this Generation? They are like unto Children sitting in the market place.

For as when John the Baptist (accord­ing to the infinite wisdom of God so or­dering it) appeared in all mortification and self-denial, as was most fit to prepare the way of the Lord: humble in his ha­bit and behaviour, very abstemious and sparing in his diet and course of Life: that he might bring off the Jews from expecting a pompous Messias, which they, newly opprest by the Tyranny of the Roman power, were hugely inclined to promise themselves: and after him our Blessed Lord came more sociable and publick in his Conversation, to recom­mend his Doctrine and example more ad­vantagiously unto all: Yet the men of that Generation, the Scribes and Phari­sees on one hand, and the gentile Philoso­phers on the other, would neither con­form themselves nor comply with either dispensation; refusing to enter into the Temple, by the gate of the Bridegroom, or by the gate of the Mourners; and instead of Piping or Dancing with their Fellows, as each reason of the time re­quired; they rather fill'd the Market [Page 271] place with loud complaints, or with their own disorders: and instead of accepting of the greatest wisdom, in accommoda­tion to themselves; they highly censu­red, one while John the Baptist for his mortification (as v. 33.) another while our Blessed Lord for his Freedom (v. 34.) wherefore our Saviour compares them to Children, peevish Children; tossing to and fro, and never well, full nor fasting. So of the same restless and unsatisfied humour, are the common excepters a­gainst the appointments of our Church.

One while, if we observe the Rules of the Church, in our abstinence and retire­ments, and imitate John Baptists severity, thereby to prepare the way of the Lord: At other Seasons, if we imitate our Blessed Saviour in his blameless liberty, (albeit with such Moderation and Reli­gion as the Church requires): Yet both the Church for enjoining, and her Sons for observing those Injunctions cannot escape the dint of their keenest censures. But wisdom is justified of her Children.

CHAP. X. Of the Moderation of the Church in re­ference to the Holy Sacraments.

§. 1. The Moderation of our Church raiseth no strife about words relating thereunto. §. 2. 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, [Page 273] §. 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 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 Homily of Com. Pr. and Sacram.) may in general accep­tion be attributed to any thing [Page 268] [...] [Page 269] [...] [Page 270] [...] [Page 271] [...] [Page 272] [...] [Page 273] [...] [Page 274] whereby a holy thing is signified: thus (as Chilingworth 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 In Liturgiâ Anglicanâ habemus quidem Sacrificii nomen, offerendi verbum, etiam hostiae mentionem, sed nihil magis adversatur Missatico sacrificio quàm 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, 'tis 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 [Page 275] 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 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 4^th 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 [Page 276] 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 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 [Page 277] 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 Concil. Trid. Sess. 7. Can. 8., but the Explanations of several come to no less.

[Page 278] In our Church, although the due qua­lification of the receiver be required, and the Authority of him who admini­sters: yet the effect of the Sacraments is not made to rely upon the present inten­tion C. Tr. Sess. 7. Can. 11. of the Minister, or his own inhe­rent worthiness: The Sacraments being effectual by virtue of Christs Institution and promise, though they are ministred by evil men Article of Rel. 26..

More particularly in reference to the Sacrament of Holy Baptism.

§. 1. The Moderation of our Church judgeth nothing to be of the Essence of that Sacrament, but the invariable form of Baptism: Neither the sign of the Cross (Canon 30.) nor any words, Pray­ers, or usages: nor the intention of the Minister: neither is the Consecration of Water used in our Church as of necessity, but in reverence to the Sacrament.

§. 2. Such is the Moderation of our Church, it doth not censure, nor pass any judgment on the condition of Infants who die unbaptized; however their con­dition be worse: so in our Subscription for Ʋniversity Preachers at Cambidge, We testify that we will not enter into judgment of such as die without Baptism, when it can­not conveniently be used: for according to [Page 279] the good pleasure of God, his extraordi­nary help is often found, when the help of man doth fail: (and the great danger justly supposed by us, is upon the con­tempt of Gods Ordinance, and Holy In­stitution: but when the failure is of un­avoidable necessity, our Church charita­bly teacheth us to refer such to the sure mercies of God:) Bishop Bramhals Discourse of Persons dying be­fore Bap­tism, fol. p. 981. which makes more strongly against the Romish Limbus Infan­tum.

But of Infants who are baptized, and die before the Commission of actual sin, our Church doth pass a judgment of Charity for the comfort of Christian Parents, and for the due honour of the Divine Sacra­ments, which is this: Articl. 27. Rubrick after Bapt. Ch. Cat. Homily of Salv. 1 Part. Libertas Ecclesiasti­ca, l. 1. ch. 5. It is certain by Gods word that Children which are baptized be­fore they commit actual sin are undoubtedly saved.

§. 3. Our Church according to great Moderation and care doth caution that dipping or immersion, be very discreetly and warily performed: and because of the Clime, our Church doth admit of pouring or sprinkling water upon the Child. (See the Rubrick immediately be­fore Baptism) And although publick Bap­tism be expresly required where it can be had, yet in case of necessity, our Church [Page 280] doth moderately admit of private Bap­tism Canon. 69. 1603., in any decent place and time Sedulò le­gibus Eccl. provisum est, ut quo­vis tempore & loco ba­ptizandi infantes es­set fa [...]ultas. Rex Jac. ad C. P.: for which there is a special Office: Requi­ring nevertheless, that people be admo­nished, that it be not done but upon great cause and necessity compelling: and that it is expedient that the Child be brought to the Church: whereas the Di­rectory did forbid very uncharitably all private Baptisms: notwithstanding most of its followers now adays, admit only private Baptisms. Nor can I see (saith Bishop Sparrow Rationa­le, p. 302.) what can be reasonably objected against this tender and motherly love of the Church to her Children, who chuseth rather to omit solemnities than ha­zard Souls. Which indulgence of her cannot be interpreted any irreverence or contempt of that venerable Sacrament, but a yielding to a just necessity.

Yea, such is the Moderation of our Church, as she hath made sundry altera­tions in accommodation to the time, so she hath when occasion required, made some additions in its Offices: particularly, because of the growth of Anabaptism, through the prevailing licentiousness of the times, our Church V. Pre­face to the Liturgy, and the Office of Bapti [...]m, &c. hath compiled a peculiar Office for Baptizing such as are of riper years, which is also useful for the [Page 281] baptizing of Natives in our Plantations, and others converted to the Faith. Where­in the care of the Church is also to be no­ted in requiring Sponsors, whom the Of­fice calls their chosen Witnesses, who are to call upon the persons baptized, to use all di­ligence to be rightly instructed, &c. So that no burden lyeth upon the Sureties, but what may be reasonably complyed with: Neither is the use of Sureties, nor their promise in the name of the persons bapti­zed, made by our Church any necessary condition of Baptism.

§. 4. In our Church, those who are not secular persons, are not forbid to be God-fathers (as in the Church of Rome V. Ritua­le Ro. de Bapt.) nor are any susceptors supposed to con­tract any affinity, as that such an under­taking should hinder marriage between the Sponsors and the persons baptized (if otherwise it be lawful.)

§. 5. Although in our first Rubricks, in Case of necessity, great liberty was al­lowed for baptizing, when a Minister could not be at hand: yet the said Per­mission, D^r Abbot in his Prelections 1598. V. Arch­bishop Whitgift, c. T. C. tract. 9. c. 3. assures us, was only in accommodation to the time; and that the Governours of the Church did design from the first, the reformation thereof by little and little: [Page 282] which right administration of this Sacra­ment is at length vindicated to the Mini­sters of Gods Church: without that wondrous number of Ceremonies (in Ex­orcism, Exsufflation, use of salt spittle, inunction, &c.) in the Church of Rome re­quired; unless in danger of dying, and then the Church of Rome allows any Wo­man, or Lay Person, or Heathen, or He­retic, to baptize the Infant (in some ca­ses before it be born Si Infans ex utero ca­put emiserit baptiz [...]tur in capite. V. Rituale Ro. de Bapt.) from all which in­stances may be observed the just Mode­ration of our Church between the ex­treme Sects of the Papists and the Ana­baptists.

In reference to the Holy Sacrament of the Eucharist.

§. 1. The Moderation of the Church ap­pears, in that the same is reverently cele­brated in both kinds, both according to the ancient practice of the Church for 1300. years, and according to the express command of our Lord to his Disciples, Matt. 26. 27. Drink ye all of this Cup, &c. 1 Cor. 10. 17. V. Vulg. Transl. although (with a Proviso to the contrary notwithstanding Licèt Chri­stus Domi­nus sub u­trâ (que) specie &c. Hoc non obstante. Syn. Con­stantiense, Can. 13.) the Church of Rome remands the Cup from the Laity.

Now for a specimen and admirable sam­ple of the Moderation of the Roman Church: (At the instance of some Prin­ces [Page 283] for the Concession of the Cup): the Council of Trent sets forth a Test, which is called the conditions on which the use of the Cup is granted V. Conc. Trid. Sess. 22. V. Chemn. Ex­am. de con­cess. Cal., namely, That such as would Communicate in both kinds, do in all other matters, referring to that Sacrament, and all the other five Sacraments, (also in every thing referring to Faith, and Doctrine, and Rites) agree in heart and confession of mouth with all things received in the Roman Church, and all the decrees of that Council made or to be made: exhi­biting all duty to the Pope as the universal Bishop of the Church, &c. Such gainful and advantageous bargains will they be sure to make for themselves, and the keeping up their usurpations, before they will al­low any concession, or mitigate any ex­treme rigour, in their most unwarrant­able practises, or they will not fail to an­nex such conditions as shall render their concessions ineffectual.

§. 2. The Doctrine of Transubstantia­tion, which the Church of Rome receives as an Article of Faith, absolutely and simply necessary to Salvation, and pro­pounds it to be received by all under a terrible Anathema Conc. Trid. Sess. 13. Can. 2., is by our Church plainly denied, as contrary both to Holy [Page 284] Scriptures, and all testimonies of vene­rable antiquity; and as a doctrine liable to grievous consequences V. Hist. Transubst. à Jo. Du­nelmensi. : which judg­ment of our Church may appear to them that peruse our Articles (28, 29.) Order of Communion, Rubricks, Homilies; seve­ral Statutes of the Land: particularly the late Statute, wherein is provided, that all that are in office, do declare, that they do believe, that there is not any Transub­stantiation in the Sacrament of the Lords Supper, or in the Elements of Bread and Wine; at or after the Consecration thereof by any person whatsoever: yet such is the accurate Moderation of the Church of England, in avoiding one error, it runs not into other extremes; for in the Office of the Holy Communion, in the Church Ca­techism, in the Apology for the Church of England, is asserted, the real presence Archbi­shop Ʋsh­er's Serm. 18 Febr. 1620. of Christ in the Sacrament, according to Scripture, and the judgment Patres de­hortantur à quaestione [...] ▪ Hâc piâ Moderatio­ne si Rex & Eccl. Angl. utuntur, quae invidia? R. Jac. ad C. Per. of the Church of God: but the particular mode and manner thereof (any other­wise than that it is spiritual, mystical, and sacramental) the Church of Eng­land, according to the same Rule and practice of the Catholick Church, doth not too curiously pry into or search. (See Ch. 5. §. 6.)

[Page 285] §. 3. As the Church of England doth earnestly and passionately invite, and ex­postulates with those of her Communion to frequent the Holy Sacrament: as in the exhortations before the Holy Communion; in the Conclusion of the Homily of the place and time of Prayer: and in Q. Eliz. Articles for Doctrine and Preaching, all Ministers are required to excite the peo­ple to often and devout receiving the Holy Communion V. Librum quorundam Canonum 1571. Jam vero singulis mensibus coenam ce­lebrari maximè nobis pla­ceret. Calvin. Ep. p. 452.; and in Colleges and Collegiate Church­es, the Holy Communion is required to be administred every Sunday, unless there be reasonable cause to the con­trary V. Rubr. 4. after H. C. Canon. 23. V. Rubr. 8. after H. C. Canon. 21. 1003. Rubr. 8. after H. C.: and on the first or se­cond Sunday of every month: So also the Church of England doth lay its general Command, according to great Moderation, in requiring every one thrice at least every year to Com­municate Qui in nataii D. Pas­chate & Pentecosle non Com­municant, Catholici non cre­dantur. Conc. Agath. Can. 18.: well tempering her Injunction, in accommodati­on to the necessity of the Age, between the earnest practice of devotion which was in the Primitive Church Quando Domini nostri adhuc calebat cruor, & fer­vebat recens in credentibus fides. S. Hieron. ad De­metr. Ep. 8. (when they commonly Communica­ted [Page 286] at least every Lords Day and Festi­val:) and between the remissness of the Church of Rome Dolemus tantam Chri­stianorum incuriam ut semel tantùm in anno sumant, &c. Concil. Rhem. 1583., which ex­presly requires all of her Com­munion, to celebrate but once every Year In Pentecoste rarior est Communio; & ideo for­tasse Concilium Tridentinum hoc tempore nuptias solennes fieri permisit. C. Bellarm. de Matrim. Sacram. l. 1. c. 31., and the follow­ers of the Directory, who for many years together lamenta­bly neglected the administra­tion and participation of the Eucharist V. Coena q. [...]. V. S. Eccl. Angl. Vindic. c. 3. as (beside our own memory) M^r Prin often testi­fies: and the History of the Times soon after the Reformation, tell us of some who from adoring the Ele­ments fell to contemn them, wherefore there issued out a Proclamation Fuller's Eccl. His. P. 387. con­cerning the irreverent talking of the Sa­crament.

§. 4. As our Church offers the Holy Eucharist only to those who have given due testimony of their knowledge and Christian belief, in having been confirm­ed by the Bishop V. Rubr. after Con­firm. In­junctions of King Edw. 6. Canon 29.: So it requires that none be admitted Godfathers or Godmo­thers, at Christening or Confirmation, but such as have received the Holy Commu­nion. Yet because S. Paul remits every particular Christian to a Self-examination, [Page 287] without any order, either to Minister or Lay-Elder, to exclude any from the Holy Communion, upon their Examination: therefore the Moderation of our Church is such, it doth not depress adult Christi­ans below the order of persons first to be Catechiz'd, requiring them to such rigid Examinations as have been sometime used (like the auricular Confessions of the Romanists:) among which Examiners of the adult Professors, the being of a party hath been too often the note of prepara­tion for their Church Communion: Nei­ther doth our most moderate Church, judge any uncapable of the Sacraments, whom she judgeth not unworthy of her Communion Homily of the Sa­crament.: We must take heed, saith the Homily, lest of the Memory it be made a Sacrifice: lest of a Communion it be made a private eating. Wherefore as the re­demption of our Lord is offered to all that do not wilfully reject so great grace, so is the Holy Communion in our Church, to all that are not unfit to receive it: And such as are, the Church is not want­ing to admonish and forewarn V. Ex­horta. and Admon. before the H. C.; and takes all due care to provide against their intrusion: (as the general corruption of mankind now doth admit) according to the Rubrick and Canon Canon 26., concerning [Page 288] Notorious Offenders: On which Bishop Andrews his note was, Our Law will not suffer the Minister to judge any man a noto­rious offender, but him who is so convinced by some legal sentence.

§. 5. Our Church of England doth not admit any private Masses Conc. Trid. Sess. 22. Can. 8. 39 Artic. 31. Hom. of Sacr., which in the Church of Rome are multiply'd, without Com­municants, out of which they suck no small advantage Minuatur ingens turba quotidiè missantium prop­ter saginandum aqualiculum duntaxat. Wicelii Meth. Concord. c. 5.; whereas our Church in great Moderation appoints the Sa­craments to be freely administred, with­out any charge for their ministration, and also at every Celebration there is required a convenient number of Communicants 2^d Rubr. after H. C. Rubr. be­fore Com. for sick. Last Rubr. after H. Com. for the sick., as in the Communion for the sick 2^d Rubr. after the H. C. for the sick. Canon 71. 1603., there are always to be three or two at the least; except in case of contagion: And in case that those who sincerely desire to Com­municate are lawfully hindred; the Mo­deration and wisdom of our Church hath prescribed a most pious instruction for the sick person, such as may at once most ex­ceedingly satisfy and comfort.

CHAP. XI. Of the Moderation of the Church in re­ference to other Rites and Usages.

§. 1. The Moderation of the Church in its Judgment and use of Confirmation.

§. 2. Concerning Matrimony, allowing her Clergy to marry: affording opportunity of voluntary celibacy in our Ʋniversities, according to a commendable moderation. Ʋndue degrees of Marriages, and some particular Times forbid, &c.

§. 3. In reference to Holy Orders. 1. The Moderation of the Church in her Conse­crating Ministers. 2. In taking care to have them be as they ought to be, both before and after Ordination, with good effect. 3. Yet if not so great as is de­sired, why the Church ought not to be ac­cused. 4. In retaining such Orders of Ministers in the Church as are Primi­tive. 5. The Moderate Judgment of the Church concerning such as have been ordain'd in the Church of Rome, and elsewhere. 6. Our Church endeavours to preserve all due regard to what-ever is consecrated to God. 7. The Power of [Page 290] the Keys asserted in our Church with due moderation.

§. 4. Of Penance. 1. The Moderation of our Church, between those who sleight Penance, and those who explain it ex­travagantly. 2. The Confession of our Church which is required, is suitable to the design of Repentance. 3. The Seal of Confession in our Church is as sacred as it ought to be. 4. The use of Exter­nal Penance in our Church, according to due Moderation. 5. The use of Ab­solution in our Church maintained ac­cording to a just temper.

§. 5. For Visitation of the Sick. 1. The worthy care of the Church therein, and some Instances of its Moderation refer­ring thereunto. 2. Our Churches care for preparing those who are of her Com­munion for Death, without extreme Ʋnction in use in the Church of Rome. 3. Many Instances of the Moderation of the Church, referring to the Burial of the Dead.

§. 1. OUr Church in its judgment and use of Confirmation, holds a just Moderation, between those who reject the use of it, and others who make it a proper Conc. Tri. Sess. 7. Can. 1. de Confir. Sacrament: It being [Page 291] received as a holy and useful Rite per­petually expedient, tho not of necessity to V. Instit. of a Chri­stian Man. Salvation: With which our Church doth not join Chrism or Unction; as in Baptism also we use not Oil, (there be­ing no mention of either in Scripture, or in Primitive Antiquity for such pur­poses).

Neither is the baptized Person brought Hic mos fuit ut Christia­norum pu­ert-coram Episcopo sisterentur Calvin. Inst. l. 4. c. 19 § 4. Laudo: & restitu­tam in purum u­sum ve­lim. ib. V. Bez. in Hebr. c. 6. to Confirmation, till every such a one be of competent years of understanding, solemnly to take upon him the obligati­on entred into in Baptism; which being duly performed, the Bishop doth impose his Hands on every of them, with Prayer and Blessing: Which is the order of our Church, for the honour and dignity of Episcopacy, according to primitive and ancient Qui in Ecclesiis baptizan­tur praeposito Ecclesiae offeruntur. S. Cypr. ad Jovin. practice: Altho such is the mo­deration of our Church, that its Presby­ters are taken into some society with the Bishop generally in those Ministeries.

Neither is any in our Professio baptizatorum infantium per suscepto­res facta, in puberibus unà congregatis solemni ritis renovetur. VVicelii Meth. Concord. c. 4. Canon. 60. & 61. 1603. Church to be admitted to the Holy Communion un­til such time as they are confirmed, or be ready and desirous to be confirmed: [Page 292] So wisely moderate is our Church to ac­cept of a true preparation, and sincere desire of Confirmation, when in some cases it cannot be had, either through the lamentable neglect of those who ought to Si in hoc E [...]iscoporum negligentia peccatum est hactenus, negligentia damnetur, n [...]n id quod per se bonum est. VVice­lii Meth. Concord. c. 8. per­form it, or those who should desire it be performed: It was a discipline of the Hel­vetians to forbid the Bannes of Marriage to such as could not give a good account of their Catechism: which soon made all who had a mind to Mar­riage, to be very diligent in learning their Lessons by heart: And by a Canon of a Conc. Bituricens. 1584. Council in France, None were to be admitted to the Eucha­rist or Nec enim alia ad­versus foediss. ignoranti­am via restabat, nisi Maritalis tori sit is in subsidium Vocaretur. Hammondus de Confirm. c. 2. §. 11. Matrimony, but such who had been Con­firmed: The same, if well lookt into, is indeed a Ca­non also of our A Book of certain Ca­nons. 1571. English Church. Especially they shall warn young Folks, not only Men, but also Women, that it is provided by the Laws, That none of them may either receive the Holy Communion, or be married, or undertake for a Child in Baptism, except they before have learned [Page 293] the Principles of Christian Religion, and can fitly and aptly answer to all the parts of the Catechism.

Neither is this Rite among us dege­nerated into a practice of meer Gain and Covetousness, as Spalatensis com­plain'd of the Church of De Rep. Eccl. l. 5. c. 12. Rome: (where Confirmation with Chrism is made such a Sacrament as they think confers a greater Grace than the true Sacrament of V. Chem. Exam. de Confirm. p. 69. Baptism:) But the Mo­deration of the Church hath restored the Ancient Primitive Rite of Imposition of Hands, which for many hundred years hath been extruded from the Romish Confirma­tion by other superstitious Libertas Eccles. l. 2. c. 4. §. 3. Ceremonies.

§. 2. The Moderation of the Church of England, in what relates to Marriage, chiefly appears in that it esteems Matri­mony honourable in Dei Or­dinatio­nem nulla lex huma­na, nullum votum. po­test tollere. Conf. Aug. all; and particu­larly also in Priests and Ministers of the Church: and to make Vows of perpe­tual Virginity, our Church doth right­ly judg there is no Obligation: Our 32 Article thus declares; Bishops, Priests, and Deacons are not commanded by God's Law, either to vow the state of single Life, or to abstain from Marriage; therefore it is lawful also for them, as for all other [Page 294] Christian Men to marry at their own dis­cretion, as they shall judg the same to serve better to Godliness. To the same purpose is the Injunction of Q. Elizah. 1559. In all which our Church follow­eth the Judgment and Pra­ctice of the Apostles Christus Apostolos non Virgines eleg [...]t nisi uni­cum Joannem. Spalatens. l. 2. c. 10. who were most of them married Men, as S. Ignatius [...]. S. Ign. Ep. ad Philad. and S. Chrysostom S. Chrys. Hom. in Tit. (a) [...] Can. 5. Apost. V. Zoran. & Balsam. and other of the Ancients deliver: And also the Apostolical (a) Ca­nons, and sundry General Councils of greatest Au­thority. Very many of the Roman Communion also having largely confessed the same. Tho the contrary was introduced by the worst of Popes, (Hildebrand Hoc Insuave jugum nostris imponere Christus Nolu [...]: ist [...]d onus quod adhuc quam—plurima monstrae Fecit, ab a [...]daei dicunt pietate repertum. Mantuan l. 1.) thereby to secure the world­ly Interest of the Roman See, as if, for the good of the Church, Man could be wiser than God: Where­fore nothing hath been more lamentably notorious than the horrid impurities and tumults Quare ex nimis rigidà exactione, &c. gravissima scandala. Cassand. de Caelib. S [...]rd. which the dif­ferent imposition hath cau­sed [Page 295] in sundry places, particularly in this Realm, (in and soon after the times of Anselm Arch-Bishop of Canterbury.)

And to make the Moderation of our Church the more confessed in this Mat­ter; It is manifest that what was anci­ently commendable in the Monastic S. Augustini tempore Monasteria [...]rant libera Collegia: postea corruptà disciplinâ ubi (que) addita sunt vota caeterae (que) impiae. Opiniones. Conf. August. Life, may con­veniently be practised, by such a voluntary and useful celibacy as may be enjoyed in either of our famous Ʋniversities in this Kingdom.

§. 2. The degrees of forbidden Mar­riages are determin'd by the Ecclesiasti­cal Laws of England according to an Excellent V. Arti­cles of Q. Eliz. 1564 V. Libr. quoque Canonum. Can. 99. 1603. Moderation: As appears from the Table of Matthew Lord Arch-Bishop of Canterbury 1563. confirmed by sundry Statutes and Acts of Parlia­ment, and by the 99 Canon 1603. com­manded to be set up in our Churches. Wherein the forbidden degrees are in­terpreted according to such just Rules as are common to both Sexes equally.

2. The same effect (for making any degrees unlawful) is attributed to Affi­nity as to Consanguinity: because the Husband and Wife are one flesh, Gen. 2. 24.

[Page 296] Neither is any degree forbid by our Canon, but what was forbid in the 18th and 20th Chapters of Leviticus, by the Law of God: either in express terms, or (which is all one) by divers neces­sary Consequences, from Likeness, Pa­rity, or Majority of Reason: The same was provided by that Clause of the Sta­tute, 32. Hen. 8. cap. 38. which is chiefly insisted on by way of Excepti­on. Viz.

That no reservation or prohibition, God's Law except, shall trouble or impeach any Marriage without the Levitical Degrees: Which plainly imports, that all Marria­ges within the Levitical Degrees, shall be troubled and V. Table of Incestu­ous Mar­riages. Printed 1677/8. impeached, tho there were no exception against them by any other Law of God.

Even within these degrees of incestu­ous Marriages, the Bishop of Rome takes upon him to dispense, to the great en­largement of his Authority and V. Re­form. Leg. Eccl. de gradibus in Matri. prohib. c. 3. &c. 7. Reve­nue: and to make way for his Dispen­sations, he remits where God hath con­fin'd, and binds up where God hath en­larged, making such Spiritual Cogna­tions V. Cen­tum gra­vamina Germ. to the hinderance of Marriage, as have no foundation in Holy Scripture or Reason: as between the Susceptors in [Page 297] Baptism and Confirmation, and the Per­sons they answer for: Not to aggravate the severity of the Canon in the Council of Conc. Trid. Sess. Can. 7. Neque n. usque adeo debet integra persona crimine alieno pr [...]mi. Trent, toward the Innocent Person after divorce in case of Reform. Log. Eccl. de Adulteriis & Divortiis, c. 5. Adultery.

§. 3. The prohibited Times of Marri­age are also with much liberty declared: and the Dispensations also from the ge­neral Rule, are with great Moderation allow'd: There is also a particular Ca­non, whereby a Moderation of those Licenses is provided, and the Celebrati­on of Matrimony is indulged, without the three dayes publishing of Can 62, 63, & 101. 1603. Has cau­tionis le­ges non improba­mus. Al­tare Da­masc p. 88 the Bannes.

§. 4. Matrimony, tho it be owned a Rite, in which the Civil Societies of Men are naturally interested; yet because it is for the supply of the Church, as well as for enlarging the Civil Polities of Men, the solemnity of Marriage is only to be performed by the Ministers of God's Church Ipsum conjugium be­nedictione sacerdotali sanctificari oporteat. S. Ambros. Ep. 70. (among us) both for the more ve­nerable Solemnity, and for the blessing of the Church, as hath been [Page 298] the constant practice of the Church, and of Sponsus & sponsa cum benedicendi sunt a sacer­dote offerantur in Eccle­siâ. Conc. Carthag. 4. c. 13. Christian Kingdoms: and L'estrange (in the Alliance of Divine Offices) highly extols the admirable Piety and Wisdom of our Church in appoin­ting the Wife to be received from the hand of the Priest. The Minister (saith the Rubric) receiving the Woman at her Fathers or Friends hand, shall cause, &c. which excellent mode he thinks proper to signify how a good Wife is from the Lord. In all Reformed Churches (saith D. Du­rell Sect. 2. §. 57.) Matrimony is celebrated in the pub­lic Congregation, and by the Minister.

§. 3. In reference to Holy Orders, our Church observes an excellent Modera­tion.

1. Our Church always maintains a separate visible Order of Men, as not only comly and convenient, but neces­sary for the Function of the Ministry. It is not lawful (saith the 32 Article) for any Man to take upon him the Office of public preaching, or ministring the Sacraments in the Congregation, before he be lawfully called and sent to execute the same, &c.

2. We must take notice of the excel­lent [Page 299] design of our Church (which is in a high measure attained) to have such Persons ordered and separated for that Office, who are duly qualified for their Learning, Piety, and sound Doctrine: The excellent design, and extraordinary care of the Church, appears in her wise and prudent Canons in that behalf, and the strict enquities and admonitions of the Church, of which her Ordinals most particularly give an account. Af­ter their Ordination also, Of the Exem­plary behaviour of the Clergy, our Church hath taken all the care that may be: see we for instance that excellent Canon.

No Ecclesiastical Person shall at any Canon. 75. time, other than for their honest necessities, resort to any Taverns or Ale-houses, neither shall they board or lodg in any such places: Furthermore, they shall not give them­selves to any base or servile labour, or to drinking or riot, spending their time idly by day or by night, playing at Dice, Cards, or Tables, or any other unlawful Game; but at all times convenient they shall hear or read somewhat of Holy Scriptures, or shall occupy themselves with some other honest study or exercise, always doing the things which appertain to honesty, and endeavou­ring [Page 300] to profit the Church of God, having always in mind, that they ought to excel all others in purity of Life, and should be ex­amples to the People to live well and Christi­anly, under pain of Ecclesiasti­cal Censures to be inflicted with Quomodo inquiritur in excessus & defectus Mi­nistrorum Verbi. V. de Polit. Eccl. Anglic. c. 6. p. 322. severity, according to the qua­lity of their Offences, whether it be to suspension, deprivation, deposition, or other greater censures, as is the demerit. To the same purpose have been sundry Articles, and Injunctions, and Laws of the Land, and Rules of the Church V. Librum 9. Cano­num: V. Articulos pro clero. Canon. 33, 34, 35. 1603. 39 Article 26. ve­ry express. At the Ordi­nation of Ministers, 'tis as­ked them, Whether they will be diligent to frame and fashion themselves and their Families according to the Do­ctrine of Christ, and to make both them­selves and them, as much as in them lieth, wholsom Examples and Spectacles to the Flock of Christ. Lastly; All Promoti­ons of the Church are distributed so equally, that any Son of a Layman in the Kingdom otherwise fitted, is capa­ble of the highest Eminence in the Church. In her Canons, restraint is made of Plurality of Benefices, (Canon V. Articu­los proclero. 41.) with indulgence only in cases ex­traordinary; [Page 301] requiring * also conveni­ent V. Bishop Sparrows Collecti­ons. residence and hospitality, and every one's discharge of their Functions. In case of lawful absence, that a just and conscientious supply be provided: Al­ways letting the People see, that they do not seek their own Profit, Promotion, or Advantage, more than the profit of the V. K. Ed. 6. Injuncti­on. Souls they have under their Cure, or the Glory of God.

Of the Effects of these Orders, if any enquire: Beside the judgments of other Churches, (that the Clergy may not be the only Judges in this case) such may consider what the great Verulam hath witnessed; That scarce any Church since the Primitive Times, hath yielded in like manner of years, a greater number of fa­mous Writers, excellent Preachers, grave Governours, and the most and chiefest of them of holy and good Life. And the fa­mous University of Oxford, in answer to the Petition of the N. C. 1603. replied:

To stop the Mouths of those that traduce us for a dumb Idol-Ministry, There are at this day more Learne [...] Men in this King­dom, than are to be found in all Europe: Which must not be imputed for Vanity, since the Apostle, when his Ministry was re­proached, defended his godly boasting. [Page 302] Which premised, Bishop Hall may be allowed to speak for the Clergy of the Church of England; What Christian Church under Heaven (saith he) in so short a time, yielded so many glorious Lights of the Gospel, so many able and pre­valent Adversaries of Schism and Anti­christianism; so many eminent Authors of learned Works, which shall out-bid time it self? Let Envy grind her teeth, and eat her heart; The memory of these worthy Prelates shall ever be sweet and blessed.

3. If all this care of the Church hath not its absolute and entire effect, (which when it hath not, is much lamented) ac­cording to the sincere desire and intent of the Church: As also Nec hac Culpae est Chri­stiani nominis, si simula­tor religionis in vitio sit. S. Hier. Ep. 4. that the Laws of Christ have not that effect upon all Christians as they ought. Our Church in the mean while must be acquitted, while according to the con­dition of the things, she hath used her best care and endeavour; and if the practices of Men always cannot, her Laws must bear her out Delictum personae in detrimentum Ecclesia non debet redundare. Reg Ju.. Wherefore very reasona­ble was the Injunction of Queen Elizabeth, That for defaults which people find in Ecclesiastical [Page 303] Persons, They are not to detain their Dues, §. 15. 1559 to requite one wrong with another, but to call for reformation thereof at their Ordi­naries and other Superiors; who upon com­plaint, and due proof thereof, shall reform the same accordingly. Now of thou­sands who are apt to complain of the Clergy, how few take the right course to rectify any thing? If any are vitious among us, we protest against their pra­ctices, and are Advocates for none in what is evil; but leave them to answer for themselves before proper Judges.

Being sure it would be a happy World, if right Principles in the understanding, and a conformable practice could always go together: but it is an ordinary pra­ctice, whose Doctrine they cannot confute, their Life endeavour to bring into ha­tred Cum Vi­derint Do­ctrinam nostram non posse rectè ac­cusari, malu [...]run [...] in mores nostros in vehere. Apol. Eccl. Angl. § 53..

It may be added, According to an excellent Moderation are also the Ages appointed of them who are to enter in­to holy Orders V. Preface to the Ordinal. Canon 33. Artic. proclero..

§. 3. Our Church maintains and pre­serves those Orders of Ministers in the Church, (Bishops, Priests, Deacons) 39. Articl. 36. [Page 304] which are truly Primitive: without the additional Train which the Church of Rome makes necessary, (even seven kind of Orders suitable to their number of Sa­craments) and with much the like ne­cessity, that the followers of the Geneva Government appoint their Lay-Elders.

The power of Orders consisteth part­ly in preaching the Word, and other Offices of Public Worship, common to Bishops, with other Ministers; partly in ordaining Priests and Deacons, admit­ting them to particular Cures, and other things of that nature proper to them alone. The Power of Jurisdiction is either internal, in retaining and remitting sins (in the Hoc malè habet quos­dam immoderatiores, reddi jurisdectionem, re­stitui politiam Ecclesia­sticam. Ph. Melanct. ad Camera. Court of Conscience) com­mon to them also, (for the substance of the Authority, tho with some difference in the Degree) with other Of Episcopacy and Re­gal Power. Bishop San­derson, p. 33, 34. Ministers. Or External, for the outward Govern­ment of the Church in some parts thereof peculiar to them alone. The Government of the Church (ac­cording to these Orders) in its own Constitution, hath an excellent temper, between an Ecclesiastical Monarchy [Page 305] (which the Church of Rome asserts, in making it self the Mother and Mistress of other Churches, and its Bishop Su­preme Monarch over all the Bishops and Churches:) and between such Demo­cracy and Populacy as is held in the Independent and Presbyterian pari­ty. Reti [...]e­mu [...] ex sin­gulis regi­minibus exquisi­tam tem­peratu­ram. J. A. Co­menius Moravus de ord. Eccl. apud Bohemos.

In our Government by Bishops suc­ceeding the Apostles (which also was Aristocratical, they having all a fulness of Order and Power among themselves) Omnes Episcopi ejusdem meriti, ejusdem sacerdotii. S. Hier. ad Evagr. a succession of Pastours our Church doth not refuse, because derived for a time in the same Chanel with the Roman Bishops: After the same manner (saith Bishop Jewel) we are chosen, invested, confirmed, admitted: if they were de­ceived in any thing, we succeeded in their Place, not in their Error.

Of the real Moderation of our Epis­copacy, Mounsieur Amyrald may speak for us, because of many he may more readily be heard: ‘The Bishops of the Amyral­di Irenic. p. 196. Church of England, because they nei­ther acknowledg the Authority of the Roman Pontif, nor do they assume to themselves any right or power over the Consciences of Men, nor over the Truth of Christ, and in all other things [Page 306] they most earnestly maintain the same Doctrine with us against the Errors of the Papists, Cavendum ne Scyllae fu­gâ, in Carybdi incidamus: Neve rigor nimius & Va­tinianum in Episcopos o­dium, eò imprudentes a­digat ut veters Ecclesiae dicam scribanius. Sam. Bochart. Ep. 8. ad Episc. Winton. Anabaptists, Socinians, and others; We think there­fore in somethings they are to be born with, if there be any thing in that Or­der which doth not alto­gether suit to our Humour.’

§. 4. As our Church doth not approve of the Roman Tonsures, Rasures, Ʋnctions in the imitation of the Jews; so she hath cast out of its form of Ordination, all those superstitious Rites used in the Church of Rome. Neither hath any of her Consecrations Instit. of a Chri. Man. 1537., any thing that is of it self Superstitious, or Ʋngodly 39. Ar­ticles. 36..

Yet so moderate is our Church to­ward the Church of Rome, That, 1. It allows it to have not only the Essentials of a true Church, but of Ordination also.

2. Although it hath only the Ancient and Apostolical Rites of Imposition of Hands and Prayer; and accepts of the form of Ordination used by our Lord as most suitable, and best: Never­theless it doth not hold all those Ordi­nations [Page 307] void, which have been made in some other form of Words.

3. It imitates the Moderation of the whole Catholic Church, in being against the Rebaptizing of any, who have had the Essentials of Baptism: And also a­gainst the Re-ordination of those who keep the Essentials of Ordination; and of such Churches where Bishops cannot be had, we use all Moderation of Judg­ment Bishop Bramhal's Vindicat. p. 29, 31.. Yet where our Constitution requires Ordination by Bishops, it is at liberty not to make use of their Mini­stry, who peremptorily refuse the Or­dination of our Bishops: Non o­pus est Re­ [...]pub. Eocive qui parere nes­cit. M. Curius. Valer. Max. l. 6. c. 3. Ne (que) Ecclesia opus est iis qui spretis Episcopis suis, &c. V. Vindic. S. Eccl. Angl. c. 6. Or who would in a settled Church and King­dom, set up a Church Government in opposition to the Bishops who ordained them before.

§. 5. Our Church doth endeavour to preserve to its Bishops, Priests, and Dea­cons, all due Honour and regard sutable to their several Ministries and Orders: Having the right of a Revenue, which is for the most part a convenient provi­sion for its Clergy, above some others of the Reformation: Yet, not only be­low [Page 308] the Pompousness of the Roman Church, but much inferiour in propor­tion to the Provision God made the Priests and Levites among the Jews: As our Church observes an excellent Moderation in reference to things pecu­liarly devoted unto God, equally ab­horring Idols and Sacrilege: And what­soever is sanctified to the peculiar Service of God, our Church Orders should be used in a sutable manner: So in refe­rence to Persons consecrated to the ho­ly Service of God, a worthy care is ta­ken by the very constitution of our Go­vernment in Kingdom 1 R. Eliz. c. 2. 8 R. Eliz. c. 1. and Church, to secure their Office and Persons from such contempt as might render their Religious Performances more useless and unprofitable to the Church, and might discourage the worthy industry of those, who should devote themselves entirely to a Function so honourable in it self. King Edward the 6th, and Queen Eliza­beth, enjoyn'd, that Whereas many indis­creet Q Eliz. Injunction §. 28. Persons do at this Day uncharitably contemn and abuse Priest and Ministers of the Church, yet for as much as their Of­fice and Function is appointed of God: The King's Majesty willeth and chargeth all his loving Subjects, that they use them [Page 309] charitably and reverently for their Office and Administration sake, especially such as labour in setting forth God's holy Word. And for the more remarkableness of the Moderation of our entire Constitution, may be considered what Dr. Heylin makes out at large in his Treatise for undeceiving the People in point of Tithes, 1657. Never was any Clergy maintained with less Charge to the Sub­ject, than the established Clergy of the Church of England: No Man paying any thing of his own toward the Main­tenance of his Parish-Minister, but his Easter-Offering.

§. 6. Because our Church asserts to its Ministry all just Effect. (See Art. 33.) It makes the power of the Keys not on­ly Declarative and Doctrinal, but Au­thoritative, (of which more in the next Section of this Chapter).

Yet our Churchmen do not boast, as some of the Church of Rome do often, of a Power Ascendant over the awful Presence of God, and the glorified Bo­dy of Christ in Heaven, as if they made him corporally and immediately present in the Eucharist upon their secret pro­nouncing of Hoc est enim Corpus meum V. Mis­sale Rom..

[Page 310] Neither doth our Church of England ascribe to the power of Priests, the bringing Spirits out of Purgatory in their Suffrages for the Dead.

Nor doth our Church hold any true Propitiatory Sacrifice for Dead, or Li­ving, to be offered up in the Mass; be­cause that would derogate from the suf­ficiency of Christ's Priesthood: Nei­ther De Sa­cram. ord. can. 1. doth it define its Priesthood by the action only of such a Sacrifice, as doth the Council of Trent.

§. 4. Our Church behaves it most moderately between the two extremes of those who slight all due Penance, and of those who explain it differently from the true nature of it.

The Council of Trent declares it of necessity by Divine Right for every one of both Sexes, once a Year to confess to a Priest (as his Judge next to God) all and singular their Mortal Sins which they can possibly recollect, even the most secret with all their Circumstances, or else they had as good do nothing (as the Council saith Qui verò secus saciunt nihil Divinae bon [...]tati p [...]r Sacerdo [...]em remitten­dum propo [...]unt. Conc. Trid. de Confes. c. 5.) which Confession with Contrition and Satis­faction, are (with them) [Page 311] the matter of Penance; and the form is the word of Absolution from the Priest, which make up their entire Sacrament: Whereas our Anxietate Circumstan­tiarum & tortur [...] consci­entiarum sublata—Wi­cel. Method. Concord. c. 6. Church doth suppose the nature of true Penitence doth consist in true change Quam conscientiae car­nisicinam nemo modera­tus approbat. Cassander ad Artic. 11. 28 H. 8. of Mind, and effectual a­mendment of Life, which when it is sincere, there will be so much of the rest as In confessione sacerdota­li catholici quo (que) Mode­rationem aliquam postu­lant. Wicelius, in viâ Regia. p. 360. is useful. In the Convoca­tion, 1536, at the first dawn­ing of the Reformation, it was determined, That perfect Penance which Christ required, consisteth of three parts, Contrition, Confession, and Amendment of former Life, and a new obedient Reconciliation to the Laws and Will of God: The same is earnestly en­forced in our Homilies.

Bishop Bramhal very compendiously enumerated the Romanists abuses of Con­fession, In tricking it up in the Robes of a Sacrament; by obtruding a particular and plenary enumeration of all Sins to Man, as absolutely necessary to Salvation, by Di­vine Institution; by making it (with their Commutations) a remedy rather for the Confessor's Purse than the Confitent's Soul: [Page 312] As Chaucer observed, He knew how to impose an easie Penance, where he could look for a good Pittance; by making it a Picklock to know the secrets of States and Families: By absolving, before they enjoyn Ecclesiastical satisfaction; by reducing it to a customary Formality, as it were but the Pag. 975. fol. concluding an old Score to begin a new.

§. 2. Our Church doth declare the necessity of such a Confession as is useful to the purposes of true Repentance: That is, when Confession to the Minister of God may be useful for Spiritual Ad­vice, and for the quieting of any ones Conscience in order to a good Life, or happy Death: And particularly in or­der to the fruitful receiving the holy Communion V. Ex­hortation to the H. C.. In K. Edward 6. time, in the order of the Communion, the Ex­hortation was thus: And if there be any of you whose Conscience is troubled and grieved at any time, lacking Comfort and Counsel, let him come unto me, or to some other discreet and learned Priest taught in the Law of God, and confess his open Sin and Grief secretly, that he may receive such Ghostly Counsel, that his Conscience may be relieved Liberum [...] administrum habeat & ab illo levationem aegritudinis accipiat. Re­form. leg. E [...]cl. de div. Off. c. 7., and that of us as a Mi­nister [Page 313] of God and of his Church, he may receive Comfort and Absolution to the satis­faction of his Mind, and avoiding all scruple and doubtfulness: Requiring such as shall be satisfi'd with a general Confessi­on, not to be offended with them that do use, to their further satisfying, the auricular and secret Confession to the Priest; nor those also which think needful or convenient for the quietness of their own Consciences, particularly to open their sins unto God, and the general Confession to the Church: But in all these things to follow and keep the Rule of Charity, and every Man to be satisfi'd with his own Conscience, not judg­ing other Mens Minds or Acts, whereas he hath no warrant of God's Word for the same. So much the Spirit of Moderati­on did move in our Church, from the first of the Reformation, and was per­fected in what after was or­dered Absit repetendi Confes­sionem superstitio, absit anxietas enumerandi commissa & circumstan­tias. Erasm. de amab. Eccl. Concord. Homily of. Rep. 2. part.. If any Men do find themselves troubled (saith the Homily) they may repair to some godly learned Man, &c. ‘But it is against true Liberty, that any Man should be bound to the numbring of his Sins, as has been used heretofore in the time of Ignorance.’

[Page 314] In the mean while, how slanderously are we reported by the Romanists, in the Recantation some of them made for Anton. de Dom. §. 25. thus speaking of the Men of the Church of England? Amongst them scant ever saw I any Re­formation: For the most part, all care of Conscience is cast away: They are not (ex­cept some few) troubled with any scruples for Adulteries, Robberies, or Deceiving their Neighbours: For they have wickedly abolisht Auricular Confession.

Indeed such Auricular Confession as is in practice in the Roman Church Scire volunt se­creta do­mus at (que) inde ti­meri., the Church of England hath utterly reject­ed, it being devised to pry into the se­crets of Governments, and such private Circumstances of Actions, which to un­vail is neither the Interest of private Persons nor of Priests. It is more plain (Homily of Rep. 2. p. saith our Homily) that this Auricular Confession, hath not its warrant of God's Word, else it had not been lawful for Nec­tarius Bishop of Constantinople Sozo­men Eccl. Hist. l. 7. c. 16. upon just occasion to have put it down. Yet the same Homily earnestly commends to us, Confession of our Sins before God, and one to another for reconciliation of Of­fences, and to the Minister of God, for his Ghostly Counsel and Absolution, [Page 315] and publickly in case of publick Scan­dal.

§. 3. Whereunto may be added for the Honour of our Church's Moderati­on, that it observes the Seal of Confession, as sacredly as Reason or Religion can possibly permit, yet forbids not the dis­closure in case of Murder or Treason, but in those particulars, leaves us entire in our Obedience to the Common Laws of the Kingdom: Of which, see we what our Church delivers in its 113. Canon. If any Man confess his secret and hidden Sins to the Minister for the unburthening of his Conscience, and to re­ceive Spiritual Consolation, and ease of Mind from him: We do straightly charge and admonish the said Minister, that he do not at any time reveal and make known to any Person whatsoever any Crime or Of­fence so committed to his trust and secrecy Cujus rigidam necessi­tatem qud apud vos obti­net Eccl. Aug. mollien­dam putavit: Rem ip­sam ne (que) sustulit, &c. IS. Casaub. ad Frontod. p. 129., (except they be such Crimes, as by the Law of this Realm, his own Life may be called in question) under pain of Irregularity. For as H. Garnet (whom the Romanists will have a Martyr for their Sacrament of Confession) con­fessed [Page 316] himself, It is not fitting that the Lives of Princes should depend upon the private Nicety of any Man's Conscience V. Proceedings against the Traytors..

And yet Suarius Suarius de poen. disp. 33. §. 1. deter­mins, That in no case, for no end, though it was to save a whole Commonwealth from a great Evil, Temporal or Spiritual, may it be lawful to violate Confession. Ja. Binet I S. Ca­saub. ad Frontod. p. 140. went higher, It was better all Kings should pe­rish, than even once the Seal of Confession should be violated.

The Catholic Apologist goes higher yet, Pag. 426. The Sacrament of Confession is of such Reverence among us, that we cannot law­fully disclose a secret known by it, tho it were to save Christianity it self. Nay, the Apologie for Garnet Eud. Jo. Apol. pro Gar­netto p. 327., hath a notable fetch to bring in all the Gun-powder Conspirators as Martyrs, for saith he, It is the common opinion of Catholicks, That all who receive the Matter from the Con­fessor (by the consent of the Penitent) are bound by Religion of Secrecy. But what abuse of Confession is this, to hold those Martyrs, who confessed a Wic­kedness they were resolved to commit: And their Priests absolved them from a Treason, they were then sworn to un­dertake.

[Page 317] §. 4. The Discipline of our Church doth by no means exclude the use of External Penance: And in its judgment is more right than the Church of Rome. To inforce both inward and outward Penance, our Church hath a special Of­fice of Commination upon solemn occa­sion to be used. And for some scanda­lous Sins (when Notorious) solemn Penance is by a special Canon required, for the Humiliation and Compunction of the Sinner, for the Example of o­thers, and for the Edification of the Church V. Ar­tic. proclero.: The Commutation of which (for very good Reasons requiring) the Church hath taken care sometime to moderate: But the Commu­tations allowed by our Commutationem a. in­junctae poenitentiae nec Can­cellarius faciet nec Archi­diac. nec Officialis, nec Commissarius. Ea pote­stas multis gravibus de causis Episcopo soli re­servabitur. V. Libr. qu. Cano­num. 1571. Church are sincerely de­signed for the ends of Cha­rity and Religion, and the consideration of Piety, but are not taxed in a peniten­tiary Table, as it were to invite Men to sin. The De Polit. Eccl. Angl. c. 6. p. 328. godly Discipline of the Pri­mitive Church of open Pe­nance for the Conviction of V. Office of Commi­nation. Notorious Offenders, the Church of England wisheth may be re­stored [Page 318] again: But, The satisfaction that God requires of us (saith the Homily of Repentance) is that we cease from evil, and do good; and if we have done any Man wrong, to endeavour our selves to make him true amends to the uttermost of our power, following in this the example of Zacheus, &c.

Nevertheless the Penances in the Church of Rome, which there are called Satisfactions, and are counted Deletory of Sin, and Meritorious of Pardon, our Church doth account no otherwise than Superstitious.

§. 5. The Absolution of the Priest hath its due honour and use in our Church, altho it be made no part of any Sacra­ment of Penance. And that the Mo­deration of our Church may be more perceived, observe, 1. That our Church ascribeth not the power of Remission of Sin to any but to God only.

2. It constantly holds, That Faith and true Repentance, are the necessary con­ditions of receiving the benefit of Re­mission of Sin.

3. It asserts what is most true, that the Ministers of the Church have a special Power and Commission, which other [Page 319] Believers have not, authoritatively to declare this Absolution and Remission of Sin, for the benefit and consolation of true Penitency, which if duly dis­pensed, cannot but have a real effect from the very promise of Christ. (S. Jo. 20. 23.) Vid. S. Chrys. Hom. 5. in Esaiam.

4. This Penitence our Church makes not a new Sacrament (as doth the Church of Rome) but a means of re­turning to the Grace of God bestowed in Baptism: They which in act or deed sin after Baptism (saith our Homily) when they turn to God unfeignedly, they are like­wise washed by this Sacrifice from their Sins. Poeniten­tia nihil aliud est quam reditus ad promissionem gratiae Baptismi. Chemn. exam. de paenit. p. 199.

The rare temper and proportion, which the Church of England useth in Commensurating the Forms of Absolu­tion to the degrees of Preparation and Necessity, is to be observed, That at the beginning of Morning and Even­ing Prayer after a general Confession, the Form of Absolution is in general Declarative, and by way of Propositi­on: In the Office of Communion, it is by way of Intercession. In the Visitati­on [Page 320] of the Sick, when it is supposed and enjoyned that the Penitent shall disbur­then himself of the clamorous loads on his Conscience, the Church prescribes a Medicinal Form by way of delegate Au­thority: Therefore saith the Bishop of Down, It is the excellent Temper of the Church, so to prescribe her Forms of Ab­solution, as to shew them to be the results of the whole Priestly Office. All which Forms V. Bishop Sparrow's Rationale. p. 23. in Sence and Vertue are the same.

5. For Visitation of the Sick, such is the care of our Church that by its Ca­non, When any Person is dangerously Sick Can. 67. 1603. in any Parish, the Minister or Curate (ha­ving knowledg thereof) shall resort unto him or her (if the Disease be not known, or probably suspected to be Infectious) to in­struct and comfort them in their Distress, according to the Order of the Common-Prayer-Book (if he be no Preacher); or if he be a Preacher, then as he shall think most needful and convenient. And so in the Rubric it is said, The Minister may use that, or the like Exhortation. From both which passages (altho we are not gree­dy of Liberty) yet for good Rea­sons and the occasional Necessity of ac­commodating our addresses in that kind to the particular cases of Persons, we [Page 321] observe the Moderation of our Church, in complying accurately with all the Necessities of her People. And further we note from that Canon,

That altho in Prudence, and Kind­ness, and Christian Duty, the Minister may and ought in many cases to go of his own accord to visit his Charge espe­cially; yet we cannot say that the Church doth bind always her Minister thereunto, till he be certified: Accord­ing to the words of St. James (Chap. 5 ver. 14.) Is any sick among you? let him call for the Elders of the Church, &c. Yet because in a matter of such concern the Church would not have its Ministers use such a Capricio, as to stand upon their Niceties in so serious and momentous a Matter, nor the People so forgetful of their own Interest as to neglect their part therein, therefore (so punctual is our Church, and moderate according to Reason) the Canon only saith, The Mi­nister having knowledg thereof, shall resort, &c.

Excellent was the Injunction of King Edward the 6th, 1547. and Q. Elizabeth, §. 17. 1559. That the damnable vice of Despair may clearly be taken away, and firm belief and stedfast hope surely conceived [Page 322] of all their Parishioners being in any dan­ger, the Parsons, Vicars, and Curats, shall learn, and have in readiness, such com­fortable places and sentences of Scripture, as do set forth the Mercy and Goodness of Almighty God toward all penitent and be­lieving Persons, that they may at all times (when necessity requires) promptly com­fort their Flock with the lively Word of God, which is the only stay of Man's Con­science. Wherefore certainly it ought to be the special study of every Mini­ster of God to provide himself, that he may be ready and dexterous to assist such as desire a Spiritual Guide and Counsellor at so needful a time.

§. 2. The Order of the Church for the Visitation of the Sick, and prepa­ring those of her Communion for Death, is the same with that of the Church ever since the Primitive Times, which was Prayer and Absolution, and the Holy Viaticum of the Body and Blood of Christ, which we retain: And I pray C. 8. §. 5. (saith Spalatensis) what proper and pe­culiar effect can Extreme Ʋnction have on any faithful Man for the occasion of passing from this Mortal Life to a glorious Immor­tality, which may not be entirely obtained [Page 323] by Faith and Repentance, and the Holy Eucharist, and Alms, and Prayer, espe­cially the public Prayer and Absolution of the Church? These and no other the Ancient Fathers and Councils mention, as having the common and abiding Pro­mise of God, which extreme Unction hath not; and as it was used in and about the time that S. James speaks of Anoint­ing the Sick with Oyl in the Name of the Lord, was a miraculous Gift of healing, the Effect of which was their recovery, as it follows; and the Lord shall raise him up. Different from which also is the practice of the Church of Rome, never or rarely aneling any with exor­ces'd Oyl on the five Organs of their Senses, till they are past all hopes of recovery.

From which practice the People of this Nation was brought off by degrees: For in the first Book of King Edward the 6th, the Rubric was thus; If the sick Person desire to be Anointed, then shall the Priest anoint them on the Fore-head or Brest, only making the sign of the Cross, saying, As with this visible Oyl thy Body outwardly is Anointed, so God grant that thy Soul, &c. V. Al­liance of D. Offices▪ p. 182.

[Page 324] Unto which Ceremonies of Crism in Baptism and Extreme Ʋnction (as it was then here in Use) those repeated words of Calvin may appear particularly to refer, and not generally to other Con­stitutions among us: In the English Li­turgy (saith he) I see there hath been many tollerable tri­fles In Anglic. Liturgiâ qualem describitis multas video fuisse tolerabiles in eptias-his duobus verbis experimo non fuisse eam puritatem, &c. Ep. 200. Anglis Francofur. : Which two words, as conscious that they were very brigose and severe (if too generally taken, there­fore) he softens them in the next immediate words by an Apology; By which (saith he) I mean, there hath not been that Purity which might be wished. What he particularly meant, I suppose is exprest in another Epistle to the English Protector: There are o­ther things (saith he Sunt & alia non proin­de damnanda fortasse, sed tamen ejusmodi ut ex­cusari non possunt, viz. Crisma & Ʋnctionis Ce­remonia. Prot. Angl. Ep. 8 [...].) per­haps not presently to be con­demned, but yet of that sort. as cannot be excused, viz Crism in Baptism, and the Ceremony of Unction: Which only if he referr'd to, How often have his severer Followers been mistaken?

§. 3. In reference to the Burial of [Page 325] the Dead, the Moderation of the Church is such, it concerns it self but as far as Christian Religion doth.

Can. 48. 1603. De Donatistis qui Catho­licorum corpora sepel [...]ri verabant. V. Optat. Mile [...]. l. 6. 1. Confirming all Natu­ral and Civil Law herein: Providing that Christian Scpulture be Decent, Ho­nourable, and Religious, as Quibus constat quod se­mel in anno non susce [...]e­rint Sacramenta confes­sionis Eccles. Scpultura negatur. Rit. Rom. de Exeq. becomes a Church in which the Resurrection of the Bo­dy is asserted: Our Church well remembring that the Christian Religion did obtain by no means more than by the care the Pri­mitive Christians had of the Burial of their Dead.

Wherefore Julian [...]. Juliani Imp. ad Ar­saicum Pontif. Ep. 49., who was a great Bigot to Gen­tilism, in an Epistle to his Gentile High Priest, recom­mends the practice of the same things amongst them, by which the Christian Re­ligion got so much ground: Which was by the gravity of the Christians Deport­ment, by their kindness to Strangers, and by their care of Burial. And tho indeed the Ecclesiastical Solemnity by the use of the Liturgy is forbid at the Burial of such as die Unbaptized V. Ru­bric., or [Page 326] Excommunicated, or have laid violent Hands on themselves, the same is but in pursuance of the chief design of the Bu­rial Office, viz. The benefit of the Li­ving Ʋt hoc pacto à peccato re­trahan­tur. Grot. de jure b. c. 19., that all may avoid whatsoever may deprive them of such an honoura­ble sign of being esteemed to have died in Communion with the Church.

In our Church Christian Burial is not such a dumb shew, as is the practice of a shameful company of People in this Realm, who have Excommunicated themselves while they live, and there­fore it is the less matter tho they keep by themselves when they are Dead. In our Burial Office, Christian People may be at once Comforted and Admonished. And because the whole Church, Mili­tant and Triumphant, is united in one Society, under one Supreme Head; Be­cause also at Death the happiness of the best is but incomplete: Therefore in our Church, we beseech God of his great Goodness shortly to accomplish the number of his Elect, and to hasten his Kingdom, that we with all those, &c. may have our perfect Consummation and Bliss, &c. Here the Moderation of our Church stops, and leaves the Romanists in their extremes. Altho the Bodies of the [Page 327] Dead are often laid up in our Churches according to the Custom of the Coun­try, it is without any Superstition re­quired, or allowed: The Bodies and Coffins of the Dead are not sprinkled with Holy Water Parochus antequam Calaver efferatur illud aspergit aq [...] benedictâ. Rit. Ro. de exeq. (as if it was to keep the evil Spi­rits from interrupting the Worms). We attribute no effect to the Garments we are buried in, which those Friars do, who persuade People to die and be bu­ried in their Habits, for the redempti­on of their Souls out of Purgatory. There are not among us any Masses for the Dead, Vigils, Trentals, adoring the Bones of Saints, worshipping their Re­liques: Which (with the like) the Articles of K. Edward 6. call Blind De­votion: There is not consecrating and reconciling Church-Yards with so many Ceremonies and opinion of Efficacy and Necessity (as in the Church of Rome. V Form of Conse­cration of Churches. Bishop Sparr. Collect. 1675.)

The Bells which sound at Funerals among us, are not appointed for any Superstition Centum gravam. 50., or to drive away Spirits from the Grave: And because by Death all are made equal, therefore all have the [Page 328] same Office for Burial, All amongst us are deposited in the same general place of the Earth Redditur Terrae Cor­pus & ita locatum quasi operimento Matris obdu­situr. Cic. de leg. l. 2.: In o­ther Circumstances Respect and Distinction is permit­ted, according to the Cu­stom of the Country, and the condition of the Person deceased.

The Moderation of our Church is the same with that of the Christian Religion, as it also leaves all Nations to their pro­per Usages, and doth not oppose any Civil Laws, or indifferent Customs of this, or of any other Kingdom.

As it is observable, That God himself (tho he forbid the People of Israel Lev. 19. 28. Deut. 14. 1. to cut themselves, or make any baldness upon themselves for the Dead, or printing any Marks upon themselves, which were the practices of that Idolatrous Nation: Yet) in such ancient Customes they had those which were Innocent, refer­ring to the manner of their Burial, were permitted the same, notwithstand­ing they had them from the Egyptians and other Heathen Nations: Whereun­to even also the Burial of our Blessed Lord Jesus was Conformable, of which it is Recorded, John 19 4 [...]. They took the Body of Jesus and wound it in Linnen with the [Page 329] Spices, as the manner of the Jews is to Bury: Among whom (as hath been no­ted Bishop [...]earson on the Creed, notes on Expos. Art. 4.) there was a kind of Law, that they should use no other Grave-clothes. Not­withstanding it is all one —Tabésne Cadavera solvat, Aut rogus aut refert.—Capit omnia tellus Quae genuit, coelo tegitur qui non habit urnam. to our Bodies, whether they are deposited in Linnen or in Woollen, with Spices, or without, in the Earth, or in any other Element; whether we lie in S. Innocent's Church-yard, where the Bodies soon consume, or in the Sands of Egypt, where they last longer, or un­der the Moles of Adrianus. And if the Minds of some seem uneasie in relation to one way of Burial more than ano­ther, it convinceth us how great Ty­rants Custom and Imagination are; and perhaps in no Instance can it be confirm­ed more, than in the late alteration re­ferring to Burial: Concerning which, St. Austin's Comment might be of use: S. Aug. de Doct. Chr. l. 3. V. de ci­vita. Dei. l. 1. c. 13. The Evangelist (saith he) doth seem to me not in vain to have said, [As the man­ner of the Jews is to Bury] for so (un­less I am deceived) he admonisheth in such offices of Piety which are exhibited to the Dead, The Custom of every Nation is to be observed.

[Page 330] Wherefore our Church of England always leaves the Government of the Kingdom to have its Reasons to it self in what it appoints: Instructing her Sons also how little soever the Matters are, from thence to receive the greater honour of Obedience.

And because at so solemn a Provi­dence as is the death of our Friends, if some well-disposed Persons finding their Minds then more lifted up to the desires of Heaven, and become more mortifi­ed to the World, would take an oppor­tunity of seriously commemorating the Death of our Lord, who by Death o­vercame Death, and opened the Gate of Heaven unto all Believers.

Therefore there is a brief peculiar appointment for the Celebration of the Holy Supper of the Lord at Funerals Peculi­aria quae­dam in funeri­bus, &c. R. Eliz. V. Bishop Sparows Collecti­ons. appointed 1560, with a Collect, Epistle and Gospel, which bears a part of the Reformed Liturgy, which here is ta­ken notice of, as a proof how refined every part thereof is from Romish Su­perstition.

The like Instance of Inoffensive Mo­deration, may be the public Office ap­pointed by Q. Elizabeth, for the Com­memoration of Benefactors, which is used [Page 331] in our Colleges and Ʋniversities, which doth testify what worthy care we have of the memory of the deserving, tho deceased; and also doth shew how much purged these honourable Offices are from Superstition.

CHAP. XII. Of the Moderation of our Church, in what concerns the Power of the Church.

§. 1. The Moderation of our Church, owns the Power of the Church to be only Spi­ritual. §. 2. All other Power which Ecclesiastical Persons receive, is readily acknowledged entirely depending on the favour of our Kings. §. 3. The In­terests of the Kingdom and the Church, are excellently accommodated in our Con­stitutions, which is not done in other Models. §. 4. The pious Moderation of our King's preserving their own right­ful Supremacy, and leaving to the Church the exercise of their Spiritual Power, acknowledged by our Church. §. 5. The [Page 332] just Right of Kings shamefully invaded by other Sects pretending Divine Right: Concerning which Claim, the Modera­tion of our Church observed. §. 6. The dutiful Moderation of our Church in asserting Monarchy: The first Canon, 1640. justified. §. 7. All Interests of Humane Society, especially of Subjects Allegiance in our Church abundantly se­cured, which is not done by those in se­paration from her. §. 8. The Ordi­nances of our Church, are framed with great Mildness and Moderation. §. 9. The same compared with the mild Obli­gation which Cardinal Bellarmine pre­tends the Church of Rome lays upon those of her Communion. §. 10. Sun­dry Instances of our Church's great re­gard to Equity,

§. 1. THe Church of England always hath confessed, That the Power of the Church is only Spiritual, and Mi­nisterial (for the Head, the Authority, the Conversation of the Church is in Heaven): Hence it is that the Appoint­ments of the Church are not called Laws, but Canons, or Rules; by which the Moderation of the Church rather leads than compels: Yea, In matter of [Page 333] Canons, the Bishops and Clergy do but pro­pound such Constitutions as they think useful, and when they have done, send them to his Majesty, who perusing and approving them, puts Life into them, and of dead Propositi­ons makes them Canons; so are they the King's Canons, not the Clergies Bishop Hall's Re­mains. p. 430.. And the Inflictions Ecclesiastical, the Church her self doth not call Punishments but Censures; for Temporal Punishments are for Vengeance, Spiritual for Disci­pline Bishop Lany, on 1 Thess. 4. 11.: The Temporal Judg (except he be Supreme) in many things cannot par­don, the Ecclesiastical Judg cannot but pardon upon Repentance; as our Church doth express it self in the Canons, if the Offender revoke that his wicked Error. To this purpose St. Chryso­stom St. Chrys. Ho­mil. 4. in Isaiam. speaks, The King remits the guilt of Bodies, the Bishop remits the guilt of Sins; the Prince compels, the Bishop ex­horts; he governs by Necessity, but we by Counsel. So it is in the Injunction of King Edward the 6th, 1547. unto those who have the Cure of Souls: They ever gently and charitably Exhorting,—and in his Majesties Name strictly charging and Commanding, &c. So in the 3d. Ca­non, 1640. the sacred Synod earnestly intreats and exhorts the Reverend Judges, &c.

[Page 334] §. 2. As our Church doth lawfully assert her own Spiritual Power entire and inherent in the Church, so she hath always exercised her power in all Subor­dination to the Right of Princes V. In­stitution of a Chri­stian Man. p. 49. V. Ho­mily of O­bedience.: And constantly acknowledging, that what­soever Power beside Spiritual, the Church or its Church-Men have, she receives the same entirely from the favour of our Kings, wherefore our Bishops have ex­ercised no Jurisdiction (in foro Externo) within this Realm, but such as hath been granted unto them by the Successive Kings of England; Neither have challenged Non enim dominandi cupidine imperant sed Of­ficio consulendi nec prin­cipandi superbiâ sed pro­videndi misericerdia. S. Aug. de Civ. D. c. 14. any such Jurisdiction belonging to them by any inherent right or title in their Persons, or Callings, but only by ema­nation and derivation from the Royal Authority: Now the regular exercise of a derived Power is so far from de­stroying, or any way diminishing that Original Power from whence it is deri­ved, as that it rather confirmeth and establisheth the same Bishop Sanderson of Episc. not prejudic. to Re­gal Power.: Wherefore (the Institution of a Christian Man) calls The Power of Orders a Mo­derate Power, subject, determined and re­strained.

[Page 335] §. 3. As the Interests of the King­dom and Church are excellently accom­modated in our Constitution (of Civil and Ecclesiastical Laws) under one Su­preme Governour; so the Moderation of the Church hath tempered her self very justly between those pretences on one hand, who have insisted on their Pleas of Spiritual Right to the real dimi­nution of Soveraign Power: And those on the other hand, who resolve the ex­ercise of all the inward Power of the Church into the sole will and arbitrary power of the Civil Magistrates, accord­ing to Erastus, and the Leviathan-Au­thor, who thus delivers himself: The Monarch hath authority not only to Preach Pag. 297. (which perhaps no Man will deny) but also to Baptize and Administer the Sa­craments of the Lord's Supper, and to consecrate both Temples and Pastours to God's Service. Wherefore our 37 Ar­ticle declares: We give not our Princes V. Canon 1. 2, 36. V. Q Eliz. Admoni­tion. the Ministring either of God's Word, or of the Sacraments (which thing the In­junctions set forth by Elizabeth our Queen, do most plainly testifie) but that only Pre­rogative which we see to have been given al­ways to all godly Princes in Holy Scrip­tures by God himself, that is, that they rule [Page 336] all Estates and Degrees committed to their charge by God, whether they be Ecclesiasti­cal or Temporal. Which Article of our Church is agreeable also to the judgment of some Bishops concerning the King's Supre­macy, in the Raign of King Henry the 8th. Other places of Scripture declare the highness and excellency of Christian Prin­ces Authority and Power: The which of a truth is most high, for he hath Power and Charge generally over all, as well Bishops, as Priests, as other: The Bishops and Priests have charge over Souls within their own Cures; power to minister Sacraments, and to teach the Word of God: To the which Word of God Christian Princes knowledg themselves subject; and in case the Bishops be negligent, it is the Christi­an Princes office to see them do their duty. Which shew­eth Ex MSS. Dr. Stilling-fleet V. Collect. of Rec. Hist. of Reform. l. 3. p. 177. that Objection against the Oath of Supremacy is groundless, which sup­poseth that the King is therein made not more a Political than a Spi­ritual Head of the Church V. Camdens Eliz. p. 26. 39. Bishop Bramhal to M. Militier. p. 37. V. Instit. of Chri. Man. p. 50. : Which the Kings of Eng­land have constantly and openly disavowed to the whole World, renouncing [Page 337] all claim to such Power and Authority: Tho the regulating and ordering that Power in sundry Circumstances concern­ing the outward exercise thereof (in foro externo) the godly Kings of Eng­land have thought to belong to them as in the right of their Crown, and have accordingly made Laws concerning the same, even as they have done also con­cerning other Matters appertaining to the Religion and Worship of God.

§. 4. Which being well considered, we have great reason to observe and ex­tol the excellent and pious Moderation of our Kings of England, who never challenged to themselves the exercise of the pure Spiritual Power of the Church, but left it entirely to the Bishops, as the lawful Successors of the Apostles. Which more fully appears from the Proclama­tion, in the 13th Year of King Charles the First of blessed Memory, according to the Certificate of the Right Reve­rend Judges under their Hands, July 1. 1637. Wherein it was declared, That, Processes may issue out of the Ecclesiastical Courts in the name of the Bishops, &c. (The Censures also of the Church are confirmed by the Law of the Kingdom. 1 R. Ellz. c. 2.)

[Page 338] And the behaviour of the Church to the King, sheweth the same Exemplary Moderation: For the Ecclesiastical Cen­sures are with all due subordination to the Supreme Power secular used: Be­cause all external jurisdiction coercive is by Law declared, and by the Clergy ac­knowledged to be wholly and entirely de­rived from the King, as the sole fountain of all Authority of external jurisdiction, whe­ther Spiritual, or Temporal, within this Realm: In other Matters, tho the substance of the Power it self be immediately from God, and not from the King, (as those of Preaching, Ordaining, Absolving, &c.) Yet are they so subject to be inhibited, limi­ted, or otherwise regulated in the outward exercises of that Power by the Laws and Customs of the Land, as that the whole execution thereof still depends on the Regal Authority. Bishop Sanderson l. praedict. p. 32, 33. Altho then the Church know­eth it self to be a Society in its own na­ture distinct, (unto which the 19 Article most properly refers) yet (as very of­ten now it is the unspeakable happiness of the Church to be entertain'd within the Protection of Supreme Powers secu­lar, so) however the Church of Eng­land very justly declares for the Right of Kings to be preserved Inviolable, as [Page 339] well as the just Power of the Church, and the real Interest of the People: Yea, all these Interests with that of Re­ligion in the first place, our Church with great Moderation and Wisdom pre­serves entire and distinct: All which a­mong the Romanists and other Model­lers, are miserably confounded or de­stroyed.

§. 5. Other Sects among us do some way or other deny the King's Supremacy in Matters Ecclesiastical: either claiming a power of Jurisdiction over him, or plea­ding a privilege of Exemption from un­der him: The Papists do it both ways in their several Doctrines of the Pope's Supremacy, and of the exemption of the Clergy: The Presbyterians claiming to Ibid. p. 42, 43. their Consistories as full and absolute Spiritual Jurisdiction over Princes (with power even to Excommunicate them, if they shall see cause for it) as the Papists challenge to belong to the Pope: And the Independents exempting their Con­gregations from all Ecclesiastical subje­ction to them, in as ample a manner as the Papists do their Clergy: whereas the English Protestant Bishops and Re­gular Clergy, as becometh good Chri­stians [Page 340] and good Subjects, do neither pre­tend to any Jurisdiction over the Kings of England, nor withdraw their sub­jection from them, but acknowledg them to have Soveraign power over Can. 1. 1640. them, as well as over their other Sub­jects, and in all matters Ecclesiastical as well as Temporal: Which considerati­ons verifie what hath been often former­ly declared: Namely, That whereas now we are governed by Canon and Civil Laws, dispensed here by 26 Ordinaries, ea­sily responsible for any deviation from the Rule of Laws; conceive, should we be exposed to the meer Arbitrary Govern­ment of a numerous Presbytery, who together with their Ruling Elders, will arise to near forty thousand Church-Go­vernors among us, they with their ad­herents must needs bear so great a sway, that they will not easily be reducible, and not consistent with Monarchy.

And for the Title of Divine Right, those of the Episcopacy rather purpose­ly decline the mentioning of it, as a term subject to mis-construction: Or else so interpret it, as not of necessity to import any more than an Apostolical Institution: and is pleaded by them with more calmness and moderation, and [Page 341] with less derogation from Regal Digni­ty, than by any other of the three.

§. 6. As the most excellent form of Government in our Kingdom most gra­ciously and bountifully protects the Church, so the Church doth all she can to acknowledg the favour by asserting our Monarchy; which is but truly per­formed in Canon 1. 1640. if we through­ly consider the same. Since then there hath been spread abroad an Insinuation, that the said Canon did immoderately extol the Divine Right of Kings, as if no other Form but Monarchy could in other States be lawful, or of God's Or­dinance, because the Canon saith, The most High and sacred Order of Kings is of Divine Right: I may have leave to vindicate the same with all submission where it is due.

Where I conceive the words, the most High and sacred Order of Kings, may be justly and reasonably interpre­ted, First, and especially of Monarchies, and also of All those Supreme Powers un­der what Form or Name soever they are called, in such places as they are lawfully Constituted; Which, doubtless are, as the Canon proceeds, The Ordinance of God [Page 342] founded in the Primitive Laws of Na­ture; which Supreme Rulers are often exprest by the general Name of Kings: And because of the Pre-eminence and Excellence of Monarchy, above all other Forms, the Denomination of the Or­der of Supreme Powers may not impro­perly follow the more noble and excel­lent part: Especially in a Kingdom where that is our only lawful Form, it is properly and truly so affirmed, that the High and sacred Order of Kings is of Divine Right: as being or­dained of God Himself; which just in­terpretation of the Canon, is according to our Homily V. Ho­mily of O­bedience.: Take away Kings, Princes, Rulers and Magistrates, Judges, and such Estates of God's Order, and no Man shall ride or go by the way unrobbed:—Blessed be God that we in this Realm of England feel not the horrible Calamities which they undoubtedly suffer that lack this godly Order, &c. Which the same Homily expresseth by the Name of Kings or other Supreme Officers, that is, the Higher Powers, as ordained of God: And that the Canon means no other by the Denominations of Kings, may be fairly gathered out of the following words of the Canon wherein V. 39 Ar­ticles 37. (with [Page 343] excellent Moderation in opposition to the Usurpations of the Church of Rome, and other Sectaries) what is there set down is most true of all Rightful Su­preme Powers secular.

§. 7. The Moderation of our Church doth not favour any Doctrines or Pra­ctices which are prejudicial to the safety of Humane Society in general, or this or any other Rightful State or Kingdom in particular: It doth no where pre­tend to remit the Divine Laws, or di­spense with Oaths, or transfer the Right of Kingdoms, but leaves them without any imminution or change as it finds them Apol. Eccl. Anglic. §. 67.: But Homily of wilful Re­bellion. 5 part. p. 374. af­ter that ambition and desire of Dominion entred once into Ecclesiastical Ministers, and that the Bishop of Rome (being by the Order of God's Word, none other than the Bishop of that one See and Diocess, and never yet well able to govern the same) did by intollerable ambition challenge, not only to be the Head of all the Church di­spersed through the World, but also to be Lord of all the Kingdoms of the World, he became at once the Spoiler and Destroyer both of the Church, and of the Christian [Page 344] Empire, and all Christian Kingdoms, as an Ʋniversal Tyrant over all. In so much that Pag. 380. There is no Country in Chri­stendom which hath not been over-sprinkled with the blood of Subjects by rebellion a­gainst their natural Soveraigns, stirred up by the same Bishops of Rome: Pag. 383. Would to God we might only reade and hear out of the Histories of old, and not also see and feel these new and present Oppressions of Christians, rebellion of Subjects, &c. being procured in these our Days, as in times past, by the Bishop of Rome and its Mini­sters: Pag. 382. by the ministery of his disguised Chaplains creeping into Houses, &c. Pag. 361. What a Religion is this that such Men by such means would restore, may easily be judged.

Contrariwise, our Church of England requires all of its Communion, to give the King such security of their Allegiance and Fealty, as may be a sufficient secu­rity to his Government: Which security V. Ho­mily of Obed. part 2. is with great Moderation exacted in our Realm.

Nevertheless, Pope Ʋrban 8, in the Year 1626, by his Bull bearing date May 30. forbad all Roman Catholics to take the Oath of Allegiance: And since the happy Restauration of his Majesty, [Page 345] when several of his Subjects of the Pa­pal profession, offered by Oaths (wherein the Supremacy is wholly wav'd) to as­sure their Duty and Obedience: the Pope and his Agents look'd upon this Overture as an Apostacy from him, that is, from the Christian Faith, and persecu­ted all those who were concerned in the Proposal Diff. between the Church and Court of Rome. p. 30., of which see the Contro­versial Letters, and the late History of the Irish Affairs. Which most remarkable Story is a strange proof of the dange­rous influence on Kingdoms, which is to be expected from the propagation of the Roman Faith: and is also a great In­stance of the Moderation of our Go­vernments, and how ineffectual the same is on such.

§. 8. The Rules and Orders of our Church are mildly and moderately fra­med: Our Church being ever most re­mov'd from the guilt or humour of Do­mineering over the Consciences of a­ny: She teacheth and enforceth the Divine Commands, and useth her Liber­ty in those things which are left unde­termin'd, and are within her own just Compass; The Precepts of the Church, which are very few, are justly affirmed [Page 346] to bind by virtue of the Command of God; yet their Obligation (which is declared not to be Universal, only to her Sons, and that but so long as she judgeth expedient) is intended or re­mitted, as just reason of the Case re­quires.

No Councils Evangelical are any where made into Laws in our Church; or set up as a Fund for Merit and Supereroga­tion, but are left free for our further exercise and endeavour after Christian Perfection: Which because it cannot be thorowly attained in this imperfect state, therefore the Moderation of our Church no where pretends to this perfection ei­ther of Knowledg or of Grace: So K. James affirmed to the Cardinal; He never should boast of this Church as being perfectly without spot or wrinkle.

§. 9. For Illustration sake, if we would compare the moderation of our Laws, with the Laws of the Roman Church, we cannot better do it than by taking into Consideration a Chapter of Card. Bellarmine's C. Bel­larm. l. de Pontif. Ro. cap. de compara­tione Le­gum., wherein he useth very neat Sleights to elevate the heaviness and number of the Pontifical Laws, and to make them fewer and lighter than were [Page 347] the Ordinances among the Jews: For (saith he) the Laws absolutely impos'd upon all Christians by our Church, are scarce found any more than four: viz. To observe the Feasts of the Church: And the Fasts: and to Confess once a Year: and to Com­municate at Easter. Indeed the Men of that generation are so wise, that until any be a through Proselyte, there is all shew of Moderation that may be to en­tice them into their Communion: But first, what Bondage was there ever a­mong the Jews comparable to that one Obligation among the Romanists, to be­lieve the Church and Pope of Rome in­fallible? with the Consequences of that in practice, which are heavier than all the Jewish Observances set together. 2ly. On the Supposition that there were only those four general Precepts of the Church, we may consider how great Burdens any one of them singly do con­tain: 1. In that their Feasts are so ex­cessive in their number, and the obser­vation of them have so many Supersti­tions, (V. Ch. 9.). The same 2. is to be said of their Fasts. 3. In that Au­ricular Confession of all Mortal Sins, with all their Circumstances, is enjoyn'd as by Divine Right (V. Ch. 11.). 4. The [Page 348] slightest Precept of the four is the last, of Communicating at Easter: But con­sidering therewith the round belief of Transubstantiation, which all are requi­red to have, we may truly say with our Bishop Hall, Re­mains. p. 30. The Pope's little Finger is heavier than Moses's Loins.

But perhaps one reason why the Car­dinal saith, there are so few Precepts of the Church, is because he will say that many of the rest are Divine Commands, as Extreme Unction, &c.

The rest (saith he) of which the Tomes of Councils and Books of Canon Law are so full, are not Laws, but Admo­nitions only, or pious Institutions without obligation to Fault. However, there are great store of them, of a great Bulk: But it is strange that so many Canons of Councils, and other Laws enforced with Anathema, should have no intended ob­ligation to a Fault in case of Transgres­sion: Why were such Laws made, or why were such Anathemaes annexed? Or (saith he) They are Conditional Laws, as of Celibacy, in case any enter into sacred Orders, which are not to be accounted bur­densome, because the Law leaves them to their choice; as also in case of Vows.

How many and how strict observances [Page 349] are contained under such conditional Ob­ligations, is too well known to be large­ly insisted on. The Purifications, the choice of Meats among the Jews, had not all of them comparably so many Rites, and Orders, and Laws, as the Pontifical Oeconomy hath. But to make the Precepts of the Church show very light and easie indeed, The four Laws of the Church (saith Bellarmin) are rather a determination of the Divine Law, than any new Law; for by the Divine Law, we are bound to dedicate some time to the Worship of God; sometimes to Fast, to Confess, to Communicate. True indeed: But then the general Rules of Scripture, the edification of Christian People, the practice of the Primitive Church, the ends of Religious Actions themselves, ought to give measure to Laws, (as in the Church of England is practised) and not to let their Commands run out into such lavish extremity, where God hath left us at so large and safe freedom. Lastly, he saith, The Commands of the Church have a most moderate Obligation: for in their Fasts those who are Sick and Aged are accepted: And for Festivals, their observation also is dispensed with up­on a just Cause.

[Page 350] So that in conclusion the Church of Rome is the most moderate Governour that ever was, for there it is the easiest matter to get off from the strictest Precepts that are, if you have Money, but the Poor cannot be comforted Nota diligenter quod hujusmodi gratia & dis­pensationes non concedun­tur pauperibus, quia non sunt, & ideo non possunt consolari. Taxa. Cancel. Apostol.: So great is the moderation of the Church of Rome, so large are her Indulgences, whe­ther for Commission of Sin, or for Omission of Duty.

§. 10. Having mentioned the mild­ness of the Churche's Power, It is meet for the further shewing her Modera­tion, to note, That our Church in the Government of her Ecclesiastical Courts, in their manner of Process, Sentence, Appeals, doth make use of the Law of Equity: moderating even the practice of that also with all due Subordination to other Superiour Laws: According to Equity, our Church desires all its Laws may be inter­preted Benignius leges inter­pretandae sunt quo volun­tas earum conservetur. Capienda est occasio quae praebet benignius respon­sum.: She admits of a mitigation of a rigid Sen­tence: She doth sometimes dispense with her General Rules upon the exception of a particu­lar [Page 351] Case: Just reason requiring, she ad­mits a commutation of her Censures. When there is sufficient Cause, she is ready to abrogate any such Laws as are found inexpedient and inconvenient: The reason of her Laws ceasing, they are made to cease also: And to take cognizance of their desires who ask a relaxation of strict or rigid Law, there is a Court of Faculties constituted on pur­pose, to grant in many Cases (not re­pugnant to the Law of God Camden. Britan. p. 110.) a Dispen­sation of some Canons: And if the Ec­clesiastical Senate among the Disciplina­rians, might for the greater good of the Church dispence with a Rigid Law, why Altare Damasc. p. 85. may not the same be done in a Christian Kingdom by such Authority as the King and the Laws have constituted? And we count it a great Moderation in our Establishment, that there is amongst us a right of Appeal allowed in case of unjust Censure. And the Moderation of our Public Government hath been such, that Permissions which have been sometime known upon occasion, were never al­lowed to make void the Laws of the Kingdom or the Church.

It may be added that in the separati­on and division of Causes, which is made [Page 352] between our Ecclesiastical and Civil Courts, as excellent Proportions and Measures are observable, so instead of all is, that the Rules of Ecclesiastical Practice are with all reserve and subor­dination to the Laws of the Kingdom. For our Church useth no other volun­tary Jurisdiction than what is establish­ed or confirmed and limited by the Sta­tute or Municipal Law: For the execu­tion of which, and to correct the Ex­cesses and Defects which shall be found among the Ministers or People; and to promote Piety, Righteousness, and So­briety of Life and Conversation, there are among us frequent Visitations ap­pointed and practised by the Bishops and Arch-Deacons.

CHAP. XIII. Of the Moderation of the Church and Kingdom, referring to the Admini­stration of Public Laws towards Offenders.

§. 1. The occasion of that Mistake which is concerning the unlawfulness of Coer­cion in cases which concern Religion. §. 2. It may be very well consistent with the Moderation of the Church (besides her own Censures) to approve and some­times desire such Coercion. §. 3. The Ʋse thereof in many Cases relating to Religion, the undeniable Right of the Christian Magistrate. §. 4. Some of the chief Objections hereunto Answered. §. 5. Sundry proper Instances of the great Gentleness and most indulgent Care of our Church toward all its Members. §. 6. The Moderation of the Church and Kingdom not without their requi­site and just Bounds. §. 7. The Re­course which our Church desires may be made to the Secular Arm, is not but up­on [Page 354] urgent and good Occasion. §. 8. Our Government defended from unjust Cla­mours of Persecution, of the Romanists on one side, and the Separatists on the o­ther. §. 9. The Kings of England since the Reformation, and especially his pre­sent Majesty, Glorious Examples of this Moderation. The effect of this Mode­ration yet much desired and wanted.

§. 1. AS the nature of Moderation hath been Explained. (Ch. 1.) The most proper Instances thereof are such, as shew the Gentleness and Mild­ness of the Church, with reference to such Censures and Punishments as are used and approved by Her: Which is most necessary to be observed, because the most general (but groundless) Ob­jection against the Moderation of our Church hath been upon this Occasion: Which if we truly consider, ariseth ei­ther from a mistake in Judgment, that all Coercion in matter of Religion is un­lawful, or else from an Impression, which (on the Phancy and Affection of easie and soft Dispositions) hath been made, from the Complaints of several; to whom whatever looks like Penalty, is commonly irksome and very unpleasing, [Page 355] (especially if it happens that they are guilty of the same) wherefore they seem in haste to fly unto Religion as their Sanctuary against Punishment; as if God's Religion, and His Church had different Altars among us; therefore I doubt not but when the Prejudice a­gainst the former Mistake is taken off, Religion and the Church will appear to have the same Interest, and the Mo­deration of the Church may be fairly acknowledged.

§. 2. For the distinct understanding what is right in this Case, we may first Consider how far toward this Coercion, the Church can move of it self.

1. We cannot but acknowledg the Church as a Society established by our Lord Christ, and (which was necessary to the being of a Church) had Rulers therein appointed, with Authority and Power to effect the necessary Ends of Government: Which could not be with­out a power of Discipline, to Rebuke Article 33 and Censure, and Exclude from such a Society, those who will not observe its just Laws: Which proceeding was sui­table to the Apostolical Practice and Command with relation to Offenders; [Page 356] and agreable to what was practised a­mong the Jews in their Synagogues; the common Reasons of which are per­petually the same: Namely, that such a Community and Fellowship as the Church is, be maintained in Unity, Peace, and Purity (since without these no such Society can subsist) and that such Offenders may (if possible) be re­duced and amended; who are bound to submit to such Censures, by virtue of their own first Consent; which was the Condition of being admitted to partake of the Privileges of such a Communion. But in that general Contempt which is cast on Sacred things (through the grie­vous Corruption of the Age) since many are insensible of their Duty and Relation to the Church as Members; and also are apt to despise the Church and her Spiritual Discipline: Therefore the Church in a Christian Kingdom be­ing in other Circumstances than conside­red alone by it self, receiving thereby Defence in the exercise of its Power, so far, that many times the Christian Magistrate is pleased to add (to the Spi­ritual Censures of the Church, if need be) such outward and sensible Punish­ments, as may touch the Bodies, or Goods, [Page 357] or Temporal Interests of such Delin­quents: In such a case the Church hath reason to accept of such Defence, and to approve also and defend the same ci­vil Animadversions on Offenders, since they are very lawful and useful, and worthy a Christian Magistrate.

§. 3. He being appointed of God for the punishment of Evil-doers, and to execute Wrath on them: Since they on whom the Church rightly inflicts her Censures are Evil-doers, therefore such also the more they undervalue the Cen­sures of the Church, the more justly are they the subjects of the Civil Magi­strates Punishment.

And since Offences which affront the Majesty of Heaven are of the highest Nature, the more Religious a Magistrate is, the more care he will take to see such Punished. And since Christian Magi­strates owe that duty to God (from whom alone they receive their Pow­er and Soveraignty) they are therefore especially to take care of Religion; and Common Reason and Experience in­structs us, This cannot be done unless such Laws are guarded with Sanctions of Punishments; that so They may be [Page 358] indeed a Terror to those who will break the Peace and Order of the Church: Especially when the Peace of the Church hath so great an Influence on the Peace of the Public State, or Kingdom: Which, when it is Christian, the Religion of the Kingdom is the chief part of its Laws.

This is the use of no other Power than what the Kings of Israel and Judah had: And in Christian Kingdoms Cod. l. 1. Tit. 1. hath been used, ever since any Kings have become Christian, for the real good of the Church, whose Members with all thankful acknowledgment have ap­proved the same: As hath often appear­ed from sundry Testimonies of the An­cients, which need not be repeated, since the several Sects which oppose our Church, in this Matter make use of the same Power to the utmost, when they can come to it: As, Thorn­dike. For­bear. of Penal. ch. 29. The Independent Congregations in New-England, have not only Banished the Antinomians, and put Quakers to Death, but have imposed a Pe­nalty of Five Shillings a day upon all that come not to hear their Sermons.

And as the Synod of Dort said, There is no Order, no Peace in the Church, where it may not be lawful to the Church [Page 359] to judg of its own Members, and retain within due bounds their Licentious Hu­mours. Ʋt va­ga ingenia coerceat intra de­bitos li­mites.

We know God commended Abra­ham, because he would command his Chil­dren and his Houshold after him, to keep the Way of the Lord, (Gen. 18. 19.)

And People of different Persuasions, do not question but it is reasonable for Parents to correct their Children when they absent themselves from such Teach­ing as they order them, and when they refuse to reade, or hear what concerns Divine Matters, in the way they judge fitting: And shall not the Power of the Supreme Magistrate have the like effect for the good Order of the Church?

§. 4. But many Object. First, No­thing ought to be so voluntary as Reli­gion: And indeed Religion ought to be most free, even the choice of our Mind, otherwise it cannot be our reasonable and acceptable Service: But Penalties (say they) make that to be Servile, which ought to be most Free: To which may be Answered. That all Acts of Vertue are to be free likewise, and it is indeed more Noble to observe good Laws for the love of Goodness, than [Page 360] the fear of Punishment; But sometime Fear is the beginning of Wisdom, and if Men will not willingly observe such good Laws, the suffering Punishment is a less bondage than the slavery of Sin.

All Christian Duty ought to be free and voluntary, but if Men are voluntarily Vitious, Heretical, and Schismatical, the Christian Magistrate may Act religiously voluntarily to Punish them, even be­cause they wilfully do what is evil, when they might have freely Acted what was good: Which offence is the more ag­gravated in Matters of Religion, there­fore for any to make Religion their ex­cuse for irregular practices, is to turn Religion and the Church into a Sanctua­ry of Wickedness: Irreligion and He­resies have their sensual baits and temp­tations, which fear of punishment whol­somely prevents, and usefully takes a­way.

2. Others Object, That no Man can be compelled to believe; for Belief must follow the evidence of things to the Un­derstanding.

Tis true, The Rules of the Christi­an Church do not allow Force as a means to bring any to believe Sed nec Religionis est cogere Religio­nem, quaeisuscipi spon [...]e debet non vs. Tertul. ad Scapulam.: But those who [Page 361] have professed that they do believe, and thereby have become Members of the Christian Society within a Christian Kingdom, and so ought to be Obedient to the Laws and Orders thereof: If such by their speeches and behaviour say and do what tends to destroy that Society, and disturb its Peace and Order, when by the execution of good Laws, the pravity of their Minds, as it betrays it self by disorderly speeches and actions, is corrected; it may be a proper means to reduce such to a better Mind, which may be the more thereby prepared to entertain a sound belief: When specu­lative Errors become voluntary, they become sinful, and are springs of Vice; and therefore as the interest of the Pub­lic may be concerned, so they properly may come under the animadversion of Laws. Yet we may take notice that the case is quite different between either Infidels or weak Christians, and those who have been taught the Christian Religion:

Who call themselves Christians, and profess themselves of the Society of Be­lievers: Who presume of themselves, that they are far above the rank of Ig­norant or weak People: When these [Page 362] disturb the common Peace of the Church, and are in danger to infect others: When the same disorder in the Church hath a dangerous influence on the Peace of the Kingdom: Such from the Nature and Laws of Christian Society, deservedly come under the Censure of the Church, and the Punishment of the Civil Laws, especially in a Christian Kingdom. And it is a great Blessing if such can by any means be reduced: It is but what is ne­cessary, and what is a great work of Charity (as our Homily hath it.)

3. Others pretend they ought not to be punished while they follow their Con­science.

But (in answer) What if such a Conscience shall cast off all Subjection, must therefore all Execution of Laws be unlawful? (And they may so do, if they will, by the same Reason). Again, What if any call that, by the awful name of Conscience, which is their Pre­judice, their false Judgment of things, caused by the irregular inclination of their wills? Shall that excuse them from their manifest Christian Duty? When they ought to inform their Consciences right: And also (as of necessity) be obedient for Conscience sake: The Con­science [Page 363] therefore of any who are pu­nished for their Disobedience, cannot render that Punishment unjust, when the Laws themselves are good, and the execution of those Punishments upon them, are according to those Laws.

4. Many will say, That Counsels and gentle Instructions, are a surer and bet­ter way to prevail. And it is very true: and God forbid but they should be in their due place used: But if they will not prevail, they are left the more in­excusable, who notwithstanding are captious of exceptions against their Go­vernours, to justifie their own Schism. Others frequently appeal to experience of the inefficacy of Punishments to these ends; and that they rather confirm than root out the persuasions they strike at. And this also may be very true, when such Penalties are either executed very unconstantly, or in excess, either to a degree of Injustice or Cruelty: And when the due ends and measures of Punishments are not observed: whereas moderate and sober Punishments are justly thought proper, to awaken the minds of Offenders into due considera­tion and regard of their Duty: But none can ever reasonably think, that [Page 364] it will conduce to the peace of the World for any to do as they list. And whereas it is frequently objected: That the omissions of Forms and Ceremonies is more severely punished than greater Faults. How greater? (said Bishop Lany before the King.) Our Earthly Tri­bunals are not erected to anticipate the Day of Judgment, to try Men according to the proper measure of their Guilt, but for a par­ticular End and Ʋse; therefore in some cases such Omissions are pursued with more care and strictness, because they destroy the very end for which the Power is given the Church to punish, which is the preservation of Peace and Ʋnity.

§. 5. Wherefore now it remains for us to observe the excellent measures of the Moderation of our Church, in that Gentleness and Benignity, which is shewed in the Administration of her Laws.

1. Religion is no where allowed or desired to be more voluntary than a­mong us: And no where are any more required by their own choice, and free use of their own understandings, to take upon them the profession of their Religion.

[Page 365] 2. None by our Church were ever compelled to the Faith: When did ever our Church encourage any Christian King to send his Arms to compel any Pagans or Infidels to the Faith?

3. Let it be remembred: None in our Church are punished only for their Opinion: Even The Liberty of Prophesy­ing, saith, Opinion may accidentally dis­turb Sect. 16. Num. 4. the public Peace through the overactive­ness of the Person, and the confidence of their Belief, and the opinion of its appen­dant necessity, and therefore Toleration of differing Persuasions in these cases is to be considered upon Political Grounds, and is just to be admitted or denied as the Opini­ons or Tolerations of them may consist with the public and necessary ends of Govern­ment.

Let it also be remembred, that our Church and Laws do allow a Liberty of Conscience, and which is more, a Liberty of Practice, to such a degree as the Laws of the Kingdom and the Church judge safe for the Public Interest. 'Tis evident that they already allow a large and real Toleration, within such bounds as They have judged the Public Peace may be secured: which large Liberties all are not sensible of, who enjoy them, be­cause [Page 366] they compare not the effects of that Spirit of Meekness in our Church, with the Cuts of those Rods (and Axes too I may say) which have been pre­pared both by the Romish Communion, and by other Disciplinarians.

And by the few things which our Church hath determin'd, since there is so great a liberty left for Mutual Tole­ration, It is evident that the Divine Moderation of our Church considers the frame of Man; and the uncertainty, difficulty, and imperfection of Humane Knowledg, the weakness and variety of Humane Understandings: She alloweth much to the force of Prejudice, Edu­cation, and the power and artifice of Seducers: Our Church makes a great reserve of Dispensation to Persons of modest, humble, docible, and peaceful Spirits; and proportions its Censures to the degrees of Malice, and the Unchri­stian Temper which appears in Offen­ders; and chiefly designs securing Peace, and the true ends of Government, and the common interest of her Commu­nion.

4. All Christian care is used to in­form and instruct the Ignorant, and those who are in Error, with all Meek­ness [Page 367] and Patience: Blandâ pietate portan­di sunt, qui increpari pro suâ infirmitate non pos­sunt. Prosper de vitâ Contempl. c. 5. Coun­sels, Debates, Persuasions, Concessions, Indulgences, from time to time have been used, sufficient to justi­fie our Church, and leave her obstinate Adversaries the more Inex­cusable: The Infirm and Veluti pueris absin­thia tetra Cum dare conantur, pri [...] or as pocula circum. Lucret. l. 4. Weak our Church receives with an Apostolic Care: and earnestly provides, they be not led into doubtful Disputations. It doth not only pray that all such as have Erred and are Deceived, may be led into the Way of Truth, but requires her Mini­sters to use all private Conferences and means that may be, to reduce the Dis­senting Brother: Which Method at large is prescribed in the 3d Canon, 1640. for the suppressing the growth of Popery, and is also provided for in the 66 Canon, 1603. It is not my pur­pose (said King James Confer. at Hampt. Court.) and I dare say it is not the Bishops intent, presently and out of hand to enforce these things without Fatherly Admonitions, Conferences, V. Refor. Leg. Eccl. de jud. contr. har. c. 3. and Persuasions.

Wherefore the Rules of our Church require in the exercise of her Authori­ty, great Gravity, Temper, and Wari­ness: [Page 368] There being no Earthly Providence so likely to secure the Obedience of Children, as that of Parents not provoking them, and the difference being not great (and the danger equal) whether that be done by too great severity of Punishments, or levity of Commands, the one abating the Love, the other the Reverence due to the Parents Dr. Ham. of resolv. Contro­versies.. Our Church therefore maintains the Reverence due to her, by laying great­est stress on the weightest matters of the Law: and declares the keeping or omit­ting of a Ceremony in it self considered, is but a small thing (setting aside Wilful­ness and Contempt) Pref. of Cerem., and which might (in reason) gain Love to our Church, her Punishments are as mild as her Com­mands are reasonable.

5. The Punishments for any Errors, yea, Heresy it self, which by our Laws are allowed, or by our Church are ap­proved, are so moderate, as thereby may appear, their design is not Destruction, but Amendment and Edification: As our Church doth earnestly commend Gentleness, so it practiseth the same, for as our Church saith, Homi­ly of the state of Matrimo­ny. Honest Na­tures will sooner be retained in their Duties by gentle words than by extremity and se­verity, and frowardness is not mended [Page 369] with frowardness, but with softness: Where­fore the Institution of a Christian Man saith, The Bishops are not bound so pre­cisely, but they may attemper and forbear the Execution of their Jurisdiction, when by so doing the Cure of the Offenders, and the Tranquillity of the Church, may be fur­thered: Our Church being of the same Judgment with those Fathers of the Church, who when the Donatists were intolerable, they consented to some lesser Penalty, but constantly condemned taking away their Lives. Semper tamen Augu­stinus excipit supplicium Mortis, non quod illos hoc non mereri putaret, sed tùm quia hoc decere Ec­clesiae Mansuetudinem pu­taret. C. Bellarm. de Laicis, Tom. 2. l. 3. c. 21. At other times our Church mode­rates her Censures in pro­portion to the Offence, for the reducing the Transgres­sor; using a Medicinal Censure, before a Precisive: a less, to prevent a greater Excommunication Canon 48. 88. 109. 115.: This, she resorts to as the last Re­medy Monitio omnes ferè Censuras Ecclesiasticas pracedit. De Polit. Eccl. An­glic. p. 315.; and so also, that the Church hath her Bosom open to any who return and repent of their wicked Errors and Practices: and upon Repentance, our Church is more ready to Absolve than otherwise to [Page 370] Bind; and delights to give her Sons to God, but very unwillingly Form. Senten. Excom­munic. delivers them over to Satan Sic Epi­scopi affectus boni est—postremò quod sanari non potest, cum do­lore abscindere. S. Ambros. Offic. l. 2. c. 27..

Wherefore those who in the executi­on of the Church-Discipline, abuse the most excellent Temper of the Church in the Constitution of her Laws, under the pretence of Ecclesiastical Authority, ve­rily, they most of all deserve the Chur­ches Rod, and the dire point of her Anathema: Let it be considered (said Bishop Taylor Ductor Dub. l. 3. p. 259.) how great a reproach it is to Ecclesiastical Discipline, if it be made to minister to Covetousness, and to the need of Proctors and Advocates: The more shame for the over-easie denouncers of that Censure, that inflict it for every trivial commission, without consideration whether or no repented of; or that use this soveraign Recipe unadvisedly, for any other end than reforming of the Prophane Doctor Hammond of the Keys c. 5. §. 18.. Where this Discipline is duly exercised, if it hath not that effect as it might, and ought, much may be imputed to the immoderate refractoriness of the Recusants among us, who are so devoted to their Wills, that they have rendred our Discipline [Page 371] more useless than it would be: Yet sun­dry abuses referring hereunto, our Ca­nons have endeavoured to redress.

§. 6. But there is a Moderation in Moderation it self —Solertèr cavendum, ne dum moderatius custo­ditur virtus humilitatis, solvantur jura regiminis. S. Greg. M. pastor, cur. par. 2. c. 6.: Where­fore it is one great Com­mendation of the Modera­tion of the Church of Eng­land, and her Supreme Go­vernours, when the Case hath required, their Moderation hath been necessarily and conveniently go­verned, because of the danger thereof otherwise: For God used Samuel, as a Messenger against Eli, for his excess of Indulgence to his Sons, 1 Sam. 3. 13. And yet Samuel himself seems scarce free from the very same fault concerning his Sons, 1 Sam. 8. 3, 15. And this Indul­gence occasioned the change of the Ci­vil Government, as the former was the loss of the Priesthood Iram benignitas mitiget, benignita­tem zelus exacuat, & ita al­terum condiatur ex altero, ut nec immoderata ultio, plasquam oper­t [...]t affligat; nec iterum frangat rectitudinem Disciplinae remissio, Greg. M. l. 4. Epist. 55..

Moderation is confessed an excellent Vertue and much to be desired, but then it is in a subject capable of it, wherein [Page 372] there are extremes and excesses to be mo­derated, as certainly there is in all our passi­ons, there it is proper; Only this Caution Bishop Lany [...]n 1 Thess 4. 11. is to be observed in Lenity, that it be such as may win Men into the Church, not such as may secure and encourage them to stay without; Yet Lenity and Gentleness is so good a Vertue, that I am loth to cast Wa­ter upon it, or seem to temper it: But for Men of moderate Opinions, I am at a loss to know what they should be; for Mode­ration there cannot be but between Ex­tremes: Now what extremes are there of Opinions in a settled Church, unless the Church be one Extreme, and the Schis­matick another? And then, the Man of moderate Opinions is he that is part Church­man and part Schismatick.

—Possibly they may bestow that good word Moderation upon such as care little to observe the Law themselves, or to re­quire it of others: But if the Law it self be too rigorous, in God's Name let it be amended, and not left to the arbitrary power of others to do it, for that is known to be a remedy ten times worse than the disease.

Bishop Ward, Nov. 5. 1661. Praestat vivere ubi nihil licet, quàm ubi omnia. There is no Cruelty so great as that of Laxness of Government, nor any Tyranny in the World like the rage of Subjects let [Page 373] loose; and the little finger of Licentiousness is harder than the Loins of the severest Laws, and strictest Government.

§. 7. Yet our Church hath not recourse to the Secular Arm, but upon urgent and good occasion: When the Spiritual Power of the Church, cannot have all the effect which it ought, to keep Men in order for their own good, and the common peace of the Kingdom and the Church, the supreme political Gover­nour hath right to restrain and animad­vert on Hereticks and Schismaticks, that the Contagion may not spread as doth a Cancer, and that the disorder in the Church may not influence the distur­bance of the Kingdom: therefore when great Reason moves, the Church is glad when the Civil Power will be friend it so far as to defend and protect it in its Office, and sometime to render the same effectual, to enforce a common and public Order even by the Laws of the Land:

For, Institu. of a Chri­stian-man. p. 46. It is out of all doubt that the Bishops and Priests never had any Autho­rity by the Gospel to punish any Man by Corporal Punishments, and therefore they were oftentimes moved of necessity to require [Page 374] Christian Princes to interpose their Autho­rity, and by the same to reduce the Inobe­dient to the good Order of the Church.

§. 8. Wherefore it is not improper here to take notice of the wrong notion which the Romanists and other Separa­tists have entertain'd, not only of Mo­deration but of Persecution: As if every Spiritual Censure of the Church, or Punishment of the Magistrate, for the greatest inconformity and disorder and breach of the Peace of the Church, and the Ecclesiastical Orders of the King­dom, was Persecution: when indeed it is but defending the Faith, and the socie­ty of the Faithful, that is, the Church: Which is the noblest Privilege of Chri­stian Princes, and the most worthy exe­cution of their Power. Yet herein the immoderate Calumnies of our Adver­saries appear more grievous, that upon any execution of this Power, the Of­fenders instead of accusing themselves, and being reconciled to the Lenity of the Church, and the Preserver of its Laws, They accuse at one blow the whole frame of Government, of direful Persecution, as if they had erected some terrible Tribunal of Inquisitors, which [Page 375] our Church doth most of all abhor; and doth declare against punishing even Heretics (as such only) with Death, much less those who are falsely branded with that name (which is the cruelty of the Romish Inquisition): And the Moderation of our Church hath no o­ther Punishments but what are just and proper to convince such, and reduce them, and secure their own; but in­deed if Heretical and Erroneous Per­sons cause a Schism and Division, and make a breach upon the Churche's Peace; If the Christian Magistrate re­strain or punish such, they do but as in the Ancient Church the Christian Em­perours have done, as when St. Austin Insecta­mur vipo­testatis se­cularis Haereticos, non quia fidem de­seruerunt, sed quia illi Catholicos usque ad necem persequuntur. St. Aug. Ep. 50. was forc'd to call upon the Imperial Arm for defence of the Church, against those kind of Donatists call'd the Cir­cumcelliones.

1. The Romanists set up this cry of Persecution, and the other Separatists second the loud Clamour Quid juvant leges ae­quissimae, ubi dominantur Domini, dixissem Tyran­ni, legum administri & executores? Altar. Damas. P. 579.. Notwithstand­ing, Our Edicts and Statutes made for their restraint, are [Page 376] such as serve only to awake them, and cause them to consider the innocence of that Cause, for refusal of Communion in which they endure, as they suppose, great Losses: Those who are sent over by them either for the retaining the already perverted, or per­verting others, are either returned by us back again to them who dispatch them to us, or without any wrong unto their Persons, or danger to their Lives, suffer an easie re­straint, which only hinders them from di­spersing their Poyson they brought, and had they not been stickling in our State Bu­sinesses, and medling with our Prince's Crown, there had not a drop of their Blood fallen to the Ground T [...]t con­jurationes & machi­nationes & rebelli­ores publi­cae in illo Regno ortae sunt, ut illae non solum fuerint justae, sed etiam Mode­ratae poenae delin quentium. Ad R. Eliz. Rex Jac. in Apologià. Quod me de Catholicorum persecutione calumniàntur, nunquam probari potest, quenquam Conscientiae causà & Religionis ergo, me regnante, hactenus vel morte mulctatum fuisse, vel in mortis periculo versari. Rex Jacobus. ibid..

Yet they traduce our Judiciary Proceed­ings against them for sanguinary and vio­lent, striving to persuade other Nations, that such as have suffered by Course of pub­lic Justice, for Religion sake only, and not for Treason, have Died M. Hales of dealing with er­ring Chri­stians..—And the less wonder that these Penal Laws are not taken away, until those Principles [Page 377] be fully renounced which gave occasion to them: Yet this may be noted of the Moderation of our Government, in not suffering the Course of our Law to proceed, but when the apprehension of danger hath been great.

2. As to most of our other Separa­tists: Who seeth not their Hypocrisie, who would make the World believe they are persecuted, when with too much Lenity they are punished for their intole­rable contempt of good Laws: It is to be doubted what these Men will do when Per­secution cometh indeed, who make now so much of nothing Arch-Bishop Whitgift answer to Admon. 1572..

The Moderation of our Church in this matter, Bishop Sanderson Bishop Sander­son's judg­ment in one View. thus also defends: Our Church, it is well known, hath not always used that Rigour she might have done: Where she hath been forced to proceed as far as Deprivation, she hath or­dinarily by her fair, slow, and compassionate proceeding therein, sufficiently manifested her unwillingness thereunto, and declared her self a Mother every way indulgent enough to such ill nurtured Children as will not be ruled by Her. 2. Those that are suspended or deprived, suffer it but justly for their obstinacy and contempt: For how­ever they would bear the World in hand [Page 378] that they are the only Persecuted ones, and that they suffer for their Consciences, yet in truth they do but abuse the Credulity of the simple therein: And herein (as in many other things) jump with the Pa­pists, whom they would seem above all others most abhorrent from: For as Seminary Priests and Jesuits give it out they suffer for Religion, when the truth is, they are justly executed for their prodigious Treasons, and felonious or treacherous Practices against lawful Princes and States: So the Brethren pretend they are persecuted for their Consciences, when they are indeed but justly censured for their obstinate and perti­nacious contempt of lawful Authority.

'Tis well known the Quakers were hanged in New-England: Yet

To these, who so much cry out Per­secution, saith the Friendly Debate: Are Pag. 218. Part. 1. you not allowed to worship God just as you please in your own Families? May not some of your Neighbours joyn with you? For shame do not complain of Persecution who are so kindly used Si ea quae per miseri­cordissimam disciplinam patiuntur, comparentur sactis quae furi [...]sa temeri­tate committunt, quis non videat qui magis Perse­cutores vocandi sunt. S. Aug. Ep. 167., who endeavour'd in such a man­ner to oppose others: The Common Prayer was never imposed with such Rigour as the Directory was.

[Page 379] M. Dry­den's Ep. Ded. 1678. We have already all the Liberty which Free-born Subjects can enjoy, and all be­yond is but License: But if it be Liberty of Conscience which they pretend, the Mo­deration of our Church is such that its Pra­ctice extends not to the severity of Perse­cution, and its Discipline is withal so easie that it allows more freedom to dissent then any of the Sects would allow it: In the mean while what right can be pretended by these Men to attempt Innovations in Church or State? Who made them Trustees, or to speak in their own Language, the Keepers of the Liberties of England?

Wherefore if a perfect pattern of dealing with Erring Christians were to be sought, there were not any like unto this of ours, which as it takes not to it self liberty of Cruelty, so it leaves not any the liberty of destroying their own Souls in the error of their Lives M. Hales of Erring Christi­ans..

§. 9. Here humble thankfulness and duty binds us to make mention of the most glorious examples of Princely Mo­deration which the Christian World ever hath exhibited, namely the Moderation of our Kings which have been since the Reformation: which gives a great Lu­stre to the subject here treated of: Of [Page 380] whom those have been most fortunate to whom belongs that Character, which was given of Marcus Aure­lius Antoninus, [...]. Mar. Anton. l. 1. §. 16. He had skill and knowledg when Ri­gour and Extremity, and when Remisness and Mode­ration Neque multâ asperitate exulcerentur subditi, nec nimiâ benignitate sol­vantur. Gregor. M. de Curà Pastor. was in season: (Or as King James's Phrase to the Parliament, 1622. was) when the Spur and when the Bridle was to be used. The very Ene­mies of Q. Elizabeth, among the Romish Faction, could not but confess, that Her Laws and Procedings were very mild and merciful Watson's Quodlibets. p. 303. V. Fowlis Hist. of Po­pish Treasons l. 7. c. 2. &c.: And yet how very often did they Treasonably at­tempt against her Life? Neither did her Indulgence sufficiently prevail with the other sort of Recu­sants to conform, as the Queen by all means did desire. That wise King James (in his Basilicon Pag. 31.) earnestly from our dear-bought Experience, warned his Son, that his Mildness and Lenity found (in Scotland) little effect: and the loss of his thanks was all his reward. And in his Raign, of the Romanists in England, Isaac Casaubon asked Fronto Ducaeus, [Page 381] An illa divina in negotio Re­ligionis Moderatio quicqam apud vestros profuit? p. 73. Whether the King's Divine Modera­tion in business of Religion, had prevail­ed one whit among them?

K. Charles the First was so great an example of Moderation in Judgment and Practice, that (as his Character is in his Life) He pursued Moderation in spite of the Malignity of the Times: Yet he was made a Royal Martyr, rather than he would betray the Church to either of its Enemies on either extreme. The Moderation and Clemency of his pre­sent Majesty hath appeared to all the World as the most radiant Lustre of his Crown: And yet it may be an astonish­ment to the most moderate Men to con­sider, how unaccountable the rage of the Jesuits, and some other Romanists have been toward a Prince of such Di­vine Clemency and wonderful Grace, even to those of their Communion: And how little the more peaceable and orderly and complying the greatest part of our other Dissenters have been, not­withstanding all that Forgiveness and Moderation and Favour, wherewith he hath crowned both sorts of Enemies, by heaping of Coals of Fire on their [Page 382] Heads; Where do we see either of them generally the more melted down into greater Humility and Observance? Or the more inflamed in a passionate sense of the excellency of that Moderation which from the King and the Church they have so much experienced Ne Re­gum qui­dem man­suetudine abuti con­sultum est, non ignorant illi vires suas. Erasm. de amab. Eccl. Concord.? What Re-con­descention hath been made by them for all the Indulgences of his Majesty from first to last?

Julian the Apostate was honoured as a wondrous Moderate Prince, because he permitted the Sectaries then their Li­berty in Religion: And Valentinian Valen­tinianus hoc Mode­ramine principa­tus incla­ruit, q [...]ò [...] inter Re­ligionum diversitates Medius ste [...]it: neque ut hoc coleretur imperavit aut illud. Am Marcellinus. the Emperour was in those days counted Moderate, because he stood middle and indifferent (as we may say, between God and Baal, that is) to any sort of Worship.

But the Christian Moderation of our Kings hath been so well temper'd, I cannot express it but in some of their own words. To any number of our Lo­ving Subjects we very willingly Comply, with the advice of the Parliament, that [Page 383] some Law be made for the exemption of tender Consciences. Provided that this Ease be attempted and pursued with that Modesty, Temper, and Submission, that in the mean time the peace and quiet of the Kingdom be not disturbed; The decency and comliness of God's Service discounte­nanced, nor the pious, sober, and devout Actions of those Reverend Persons who were the first Labourers in the blessed Re­formation be scandal'd and defam'd His Ma­jest. De­claration, 1641..

So cool a Moderation methinks should have tempered and prevented the grow­ing Flame: Or since, it might have been extinguished by that Act of Grace, a­mong many others, which connived at their private Meetings to the number of Five, &c. which if only Conscience rightly so called was the reason in the Case, might have contented any sober Dissenters: But, in that, unhappy was Alexander the Great, Aestuat Infelix angusto li­mite mun­di. He swelled the more for being Confin'd.

Nevertheless, what Thuanus said in his Epistle to K. Henry 4th of France, hath been much more true in our Case a­mong us. You, Sir, have graciously restored them to their Houses and Goods, and most of them you have a­dorn'd with Primary Dignities, suppo­sing [Page 384] that by degrees their Hatreds being assuaged, and that Concord which you have decreed being more conveniently established among those that were at En­mity, thereby chearfulness being return­ed to their Minds, what in Religion is best, and what is most anci­ent may be discern'd, Ʋt ex eorum quiete, a­liorum adhuc in Schisma­te positorum Corda fle­ctantur. Greg. M. l. 7. Ep. 97. &c. Yet notwithstanding all the Moderations which have been used, the Romanists have gone on in their Serpentine way of Insidiousness: And the Sectaries also have been like the deaf Adder which will not hear the voice of the Charmer, charm he never so wisely: But we may not won­der if the favours and bounties of Princes cannot make them be thought so much as Moderate, with some sorts of Roma­nists such as are of Suarius's Praete­red favo­res & be­neficia quae Catholic [...]s se contu­lisserefert, & parvi momenti sunt ad excusandam Persecutionem: non enim Religionis causâ illis fave­ [...]e, vel potius cum illis dissimulare incepit, sed obrationes politicas ut in principio Regni sui omnes sibi aliquo modo conciliaret.—Et fortasse illis blanditiis & honoribus eorum animos lu [...]rari cupiebat,—Quod si ita est id non excusatio sed po [...]ius pars & augmentum Persecutionis censenda est, Suarii Def. l. 6. c. 10. de Persecutione Anglic. mind; who treating of the English Persecution under King James, argueth very Scholastically; His pursuing them with Favours and Benefits to be even one great part and aggravation of their Persecution: That [Page 385] being only a politic kind of dissimula­tion, by blandishments and honours to gain upon their minds: O the favours of good Princes sometimes ill-placed, thus to be commented on, and requi­ted!

CHAP. XIV. Of the general Moderation of our Church toward all that differ from her, and are in error.

§. 1. Our Church takes an universal care to sa­tisfy and reconcile those who differ from her: Particularly our Domestic Dissen­ters, to whom sundry Concessions have been made. §. 2. Our Church is not forward to denounce Curses against those who are not of the same Judgment with her. §. 3. Our Church doth not judg all according to the Consequences of their Doctrines. §. 4. In refusing an adverse Party, Our Church gives an excellent Example, not to use odious Names. §. 5. Our Church useth great care to preserve and restore peace. §. 6. The [Page 386] Moderation of the Church gives it a sin­gular advantage to convince Dissen­ters upon right and proper Principles. §. 7. The Moderation of our Church doth incomparably qualify Her to arbi­trate and reconcile the present differences of the Christian Churches. §. 8. A Supposition laid down of the most possi­ble means of Reconciling a Protestant, and such a Romanist as lays aside In­fallibility: and that the Church of Eng­land hath done her part, in what was fit, toward any just Reconciliation. §. 9. An Answer to that common Calumny of the Separatists, that our Governors in the Church of England have more peace and reconciliation for Papists, than for the most moderate Protestant Dissen­ters.

§. 1. ALthough the lenity and benig­nity of our Church, toward those who differ from her, even toward Offenders, hath sufficiently appeared from what hath bin already delivered: Yet moreover, in an universal care to sa­tisfy all who differ from Her, and to reconcile them to Truth, and to Her self; Our Church hath been always rea­dy [Page 387] to give an Apology and Reason of Her Faith and Practice.

Particularly, Our Domestic Dissen­ters have less reason to except, because Our Church hath wisely and faithfully provided, what-ever is necessary or ex­pedient for those who are, or ought to be within Her Communion; As becomes a good Steward of the Family of Christ, there is in her House (the Church of the Living God) whatsoever is requisite to promote the true Worship of God, the Communion of Saints, the Kingdom of Christ, the Emendation and Edification of all in brotherly Love, and Faith, and Godliness, as appears from the excellent Monuments of the Churches Piety, Her Articles, Liturgy, Canons, and what­soever else belongs to Her Constitution: The Church Doors are open, we have the Holy Scriptures in our Mother-Tongue frequently read and expound­ed in Preaching and Chatechism; We have the excellent Prayers generally accommodated to all public Occasions, and the Holy Sacraments ritely admini­stred, and all Spiritual Means necessary to prevent Heresy and Schism; Over and above, we have Our Prince, the professed Defender of our Faith; and [Page 388] the assistance of the Ministry of God for all particular occasions, public and private, which humane fore-sight gene­rally can procure; (of these things we have a large Confession in the Morning Exercise against Serm. 9. p. 209. Popery.) Our dis­senting Friends should therefore consi­der that the Case is quite different from the condition of the Church, when it was forced to assemble together in Homily of Idol. 3 part. low and poor Conventicles, simple Oratories, and Caves under-ground, called Cryptae, for fear of persecution. Since these things are so, A wild humour possesseth too many who run into dangerous and for­bidden Conventicles, scandalously insi­nuating, that our Church and King­dom, rather persecute than encourage Christianity.

But because nothing in this World is so perfect, but may have its exceptions framed against it, especially when fair Constructions are not allowed: there­fore for the sake of Peace, and in hope, by the Church's Condescention and en­deavour to remove even all suspicion of what is blame-worthy, there have from time to time bin many Concessions made, for the utmost satisfaction of all, in what hath been thought expedient: [Page 389] Our Church being of the mind of Fa­ther Nazianzen [...].; who in his Oration of Peace, said, Come, let us give way, that so we may over-come; let us grant a little, that so we may gain a great deal, even Peace. Not only in Queen Elizabeth's time some things were changed, (then being taken into advice, many Learned and Moderate Di­vines Camdens Hist. of Q. Eliz.) but even since our Reforma­tion, there have bin Concessions made in accommodation to Dissenters: Our Church still holding the mean, between too much moroseness, and too much easiness in admitting Variations Pref. to the Lit.. There are two sorts of Popularity, (said Calvin to Fa­rellus) one, when with Ambition and Lust to ingratiate our selves, we hawk after the popular Air; the other, when by Moderation and Equity, we endea­vour to engage the affection of Men, only to render them more docible. This latter practice belongs to Our Church: which hath wisely accommodated Her self to all, to gain Submittendo nos ad mensuram discentis, & manum dando & gradum nostrum minuendo. Quintil. some. Our Church being of the temper of those whom Tully calls Courteous and Sweet, who gently shew [Page 390] those that err the way, which is the true Christian disposition, different from what Juvenal Non monstrare vias eadem nisi Sacra colenti. described in the Jews. Yea, one of the great perfections of the Christian Practice, (which is an Univer­sal Charity to all, even Enemies) may be much promoted by our Church's Prayers, where we pray for all Men, and for Enemies, and for Persecutors and Slanderers: Yea, such is the Charity of Our Church, that in it every one is pre­sumed good, and orderly, and willing to be of Her Communion, until it appear lawfully to the contrary.

§. 2. Whereas of the Extreams of the Separation on either hand from Our Church, 'tis too well known how ge­nerally they give out themselves as the only Children of God's Church, the only Beloved of God, and scarce admit any else to have any portion with their Saints: Nevertheless for such matters as they contend, Our Church is not busy to send Men presently to Hell Quod eo consilio inve­ctum ut terrore mortis credulos in obsequium trahant. D. An. Sall. Vo­tum pro Pace. with an Anathema in their Ear, crying out against them, Go ye Cursed: Yea, very moderate she is in her Judgment of the final condition of [Page 391] any without good and sufficient grounds, because of the unsearchableness of the Divine Providence in his Government of the World, and of particular Men: Yet the Moderation of our Church is not of such a Latitude to hold, That every Man may be saved by the Law or Sect which he professeth, so that he be dili­gent to frame his life according to the Law and Light of Nature; for Holy Scripture doth set out unto us only the Name of Je­sus Christ, whereby Men must be saved*: 39. Articl. 18. Wherefore in giving account of the re­mission of such Punishments as are de­clared by the Divine Laws, Our Church doth not think fit any should be wiser than those Laws themselves, and the Di­vine Revelation. The Church of Eng­land (said Arch-Bishop Laud) is not such a shrew to her Children, as to deny her Blessing, or denounce an Anathema against them, if some peaceably dissent in some particulars remoter from the foundation Dissentio de minimis & de opinionibus non re­pugnat paci imperfectae quae est in viâ. D. Tho. 22. q. 29. a. 3..

§. 3. Neither is our Church so severe, as to judg of all Maximè cum sciat eos fac [...]re quae nesciunt, nostros autem negligere quae cre­dunt. Salvian. de gub. Dei. Erroneous Persons ac­cording to all the Conse­quences [Page 392] of their Doctrines: Which we presume in many Cases are beyond the comprehension and knowledg of the Party so erring: Much less is our Church at any time busy to exulcerate the minds of any, by attributing to them such Consequences as their Assertions will not bear.

§. 4. In refuting the Objections of an adverse Party, Our Church gives an ex­cellent Example to her Sons to abstain from odious Names. Most wholsome to this purpose was the Injunction of Queen Elizabeth; That the Knot of all Christian Inj. §. 50. 1559. Society (which is Charity) be not loosed, the Queen's Majesty straightly commandeth all her Subjects to forbear all vain Conten­tions and Disputations in Matters of Re­ligion, and not to use, in despite or rebuke of any Persons, these convitious words, Papist or Heretic, Schismatic or Sacra­mentary. So King James said, He would not have Pulpits made Pasquils Confer. at Hamp. Court.; and in his Aug. 4. 1623. Letter to the Arch-Bishop, requires, That no Preacher, of any denomination whatsoever, presume to fall into indecent railings against the Persons of Papists or Puritans. So in our Subscription for University Preachers, we promise, We [Page 393] will preach without odious invectives, and indiscreet discourses by name, or plain Cir­cumstances; we will not defame any Man.

Much to this purpose is set forth in our Homilies, Homily against Conten­tion. That by being soft, meek, and gentle in answering, we may over­come our Adversary with gentleness; espe­cially in Matters of Religion and God's Word, which should be used with all mode­sty, soberness, and chastity: For it is bet­ter to give place meekly, than to win the Victory with breach of Charity: Of such an Apostolical Spirit is our Church! [...]ius & simplex affe­ctus, interdum tolerandu [...] est, etiamsi cum aliquo conjunctus est Errore. Erasm. de amab. Eccl. Concor. So S. Austin call'd the Pelagians, and Optatus of Milevis, his Con­tempory, call'd the Donatists Brethren: and before them S. Cyprian wisheth and persuadeth that none of the Brethren might perish: So our Church calls, and treats the Dissen­ters as Brethren. In confuting Opini­ons, Our Church always spares the Per­sons, how severe soever she is upon the Error: because in the Divisions of hearts that are in the World, it is certain some good may dissent Duct. Dub. l. 3. c. 4.. So moderate also and just is our Church, she is far from deterring others from her Communion, by branding any with the note of Heresy, [Page 394] unless upon just reason and cause: di­stinguishing also between a Heretic, and those who are by Heretics seduced (Quidam Schismatum Duces) caeteri tamen vel simplicitate capti, vel er­rore inducti, vel aliquâ fallentis astutiae callidita­te decepti, à fallaciae la­queis vos solvite. S. Cypr. de unit. Eccl.. Yea, where there might be just cause, Our Church rather chuseth to imitate St. Paul's demea­nour at Athens, where finding the City full of Idols, or wholly given to Idolatry; He doth not fall foul upon Bishop Sanderson's Pre­face to his Serm. §. 16. them, nor exclaim against them in any reproachful manner; no nor so much as call them Idolaters, though they were such, and that in a very high degree; but tempering his speech with lenity and condescention, he telleth them only of their Superstition; and that in the calmest man­ner, ( [...]) [ye are some­what Act. 17. 23 too superstitious,] (the comparative degree in such kind of speaking being usu­ally taken for a diminuent term.)

§. 5. In reference to Peace and Cha­rity, (which is the excellent Bond of Ecclesiastical Society) the Moderation of the Church appears from its most earnest and frequent Precepts, and De­sires, and Declarations for Peace: It being that quiet condition of Being, in [Page 395] which any thing may exercise its proper and suitable Actions, in order to its good and perfection: Wherefore because the proper Actions of the Church regu­larly tend to the perfection of Truth and Goodness: and these most obtain, when Peace bestows upon them Orna­ment, Strength, and Bles­sing; Therefore our Church hath done so much to pro­cure, to keep, to restore this Peace every where, especial­ly among the Churches See the Questions in the Ordination of Bishops, Priests, and Deacons. K Edw. 6. and Q. Eliz. Injunc. §. 21. Homily of Charity. Hom. against Contention..

§. 6. The Moderation of our Church gives it a singular advantage to convince Dissenters upon right and proper Prin­ciples: in defect of which, in disputati­on with the Romanists, Bishop Sander­son and others have observed, many have disserved their Cause, either mistaking the Question, or mingling some of their own false Principles with their Argu­ment; either over-shooting, or coming short of the Mark: Wherefore those of our Separatists are very injurious to the Protestant Cause, who take so much pains to elevate and depreciate the La­bours of our Conformable Clergy, which so sensibly have prest the Roma­nists, [Page 396] because they have manag'd those Controversies upon the only right Prin­ciples: Which requires greater variety and depth of true Learning, than seems to be well consisting with the Principles of a rigid Separation.

§. 7. Because of the excellent Mode­ration of our Church, it hath bin judged by the most Learned, and the most equal Judges of things, so well pitcht in Her Principles, and of so rare a temper in her Constitution, that it is rightly re­solved to be the best and most proper for Accepi perniciosam esse in omni arte vel Doctrinâ assertionem audacem & extremam. Gerson. de vitâ Sp. Arbitra­ting and reconciling the present Differences of Chri­stendom. Wholsom indeed was the Advice which King James gave his Divines which were to be at Dort:

In case of main opposition between any over-much addicted to their own Opinions, your endeavours shall be, that certain Pro­positions be moderately laid down, which may tend for the mitigation of heat on both sides. The same is already performed in our Constitution for a general Accom­modation of Controversy: Neither will any, I hope, have the worse Opinion of our Church, because Grotius thought [Page 397] the Church of England, a right Medium of V. Bp. Bramhalls Vind. p. 23. Reconciliation: Whose Pacificatory Design Mr. Baxter took to be one of the most blessed noble Works that any Man Ib. p. 22. can be imploied in. And certainly Peace without the loss of Truth, is a most valuable acquist: Yet Mens fingers do Vià Me­dia. Bp. Halls Re­mains. p. 387. so itch after the maintenance of their Opi­nions, that they can hardly contain them­selves from flying upon the fairest Mode­ration of any Ʋmpire. Wherefore no wonder if the Church of England hath the fortune of other wise and good Arbitrators, not to please both Parties; Hic accidit, quod usu veniri solet iis qui con­trarias Opiniones student reconciliare: ut utrique in Mediâ Opinione oppug­nandâ vires suas consoci­ent, ipsi interim in opi­nione suâ multò quàm an­tè obfirmatiores. In Hist. Concil. Trid. l. 3. p. 239. Therefore our Church hath this left her, (as such have) to be satisfied in her own integrity. But how­ever in this Matter Our Church cannot (I con­ceive) so properly be termed an Arbi­trator or Umpire of the Differences of the Church (how fitly soever she is qualified to be) as she hath determined for her self, (which she hath right to do) according to the Word of God, and the practice of the Universal Church: Yet in this Our Church hath performed so much as might be made [Page 398] use of, in order to a due Reconcilia­tion.

For suppose a Kingdom or State well setled, (as was the Primitive Church by Christ) and there happens a Rebel­lion or Division, the means of Recon­ciliation are the Laws; to attempt a Reconciliation further, is in no hand of right but theirs who have Power of the Law: Any design further is but a Spe­culation; and so in the Church to speak of Reconciliation, otherwise than upon the foundation of its establishment, is neither safe nor obtainable. What is removed from the foundation, is the pro­per Matter of Charity and mutual for­bearance: But as the different Judg­ments and Interests of the divided World are now, a Reconciliation is thought impossible, and generally im­practicable; but because the very spe­culation of Peace is delightful, we make in the Idea this Supposition.

§. 8. Admit (which is a case possi­ble) some few Families of well-bred, and better disposed Persons, but of as different Persuasions in the Extreams as any are among us, were to settle toge­ther in some remote Island, and had a [Page 399] singular inclination to compass a Com­munion with each other, in what they might in Spiritual Matters: The means to bring this about, one would think, must be the same which all wise Persons would take to convince another of a different Persuasion; namely, by mo­ving upon such Principles as both agree in; which being improv'd to the ut­most they are capable of, must be be­tween them the common foundation of a possibility of agreement: Suppose then upon this score a Romanist, and an extream Dissenter should yet agree in the most Fundamental Articles of Faith, (contained in the received Creeds) and in acknowledging the Holy Scriptures in their Original; or admitting the Vulgar Version (or the like); and if they admit the four first General Coun­cils so much the better: Upon this Stock an accommodation must be negotiated amongst them.

1. Neither pretending to be Dicta­tors one to the other, (for that will spoil all) but to acquiesce as these Prin­ciples and their best Reasons shall go­vern them to a fair entercourse in com­mon. For Union in Practice, 2. No unjust condition of Communion must [Page 398] [...] [Page 399] [...] [Page 400] be enjoyned on either hand: Nor any thing but what is very necessary and clear, (as well as they can) agreed on according to those first Rules. 3. Both must sincerely bear with one another, in what they appear to differ, and to for­bear all occasions of giving mutual di­stast that may be. 4. Sufficient securi­ty must be mutually given against such Principles, the professing and pursuing of which necessarily destroys all Civil and Spiritual Communion: As for In­stance, That Faith is not to be kept with those whom one part calls Hereticks: Or that right of Dominion one over the other is founded in Saint-ship, &c. 5. For accommodation in Peace-sake, if these and the like Principles and Do­ctrines be publickly and sufficiently re­nounced, then they must mutually take care, that the evil Consequence of ei­ther shall not be imputed to those parti­cular Persons who do detest them and acknowledg them most impious.

This being the proper Foundation for Communion together in Doctrine, Sacraments, and Discipline; the conse­quent business is to convince such as will admit of the Debate, That those Doctrines and Practices which are re­ceived, [Page 401] above and beside what are mu­tually agreed in; do really contradict the clear Contents of the Scripture, or the Judgment of the Universal Church, and are not of safe influence on the Chri­stian Religion: It may do well to be shewn by Instances of Fact; and the light of concurrent Tradition, when the particular Innovations entred in, by what occasions and degrees, and the evil Consequences of them all: Which will more effectually be performed, if it can be demonstrated, That most of this is acknowledged by the many of the sin­cere amongst themselves, (at quiet In­tervals.) And if they can, distinguish between what might be of Original good intent, or had at least a plausible pretence; and what is of manifest cor­ruption.

So much of all this as was proper and belonging to the Church of England to perform, that She may acquit her self from the Imputations of those who de­ny her Communion, let the whole Church of God judg how carefully, and how peaceably She hath done her part. But those of the Church of Rome, who have appeared desirous of Recon­ciliation, have done it either for civility [Page 402] of Conversation, or out of Design, or without leave of their Superiors: For, admit Protestants could open a Door to the Peace of Christendom, the Romanists Num verò spem ali­quam ostendunt (Ponti­ficii) Moderationis le [...]a­tionis & emendationis? nihil profecto minùs, quin execrandum Anathema dicunt, &c. Chemn. ex. Cone. Trid. Sess. 7. Can. 13. set a Bolt on their side by their Do­ctrine of Infallibility, (how­ever they place it) where­by they seem to think it unlawful to correct them­selves of such Errors as most grievously divide the Church: Therefore (as the case stands) the Lear­ned Thorndike Forbear­ance of Penalties. Ch. 8. p. 38. professeth himself free­ly, to be without any manner of hope, that ever the See of Rome will abate any thing of their Rigour: tho the Reformation should content themselves with these terms: for I find, by the proceeding of former Times, that it is their Maxim, To stand to that which they have once done: And to mark those Popes to posterity that have abated any thing from the rigour of their Predecessors. For, being arrived at this greatness, by this rigour and obstinacy in all pretences, right or wrong, they will always think themselves obliged in reason of State, not to yeeld so much as the Cup in the Eu­charist: Not considering all this while that this rigour is the cause of Division.

[Page 403] The Remedy therefore must begin from those Parties which have given cause of the breach; if they shall remit of their undue height and rigour, and be content with those moderate bounds, which God hath set them, both for Doctrine and Government, and yield themselves but capable of Error, there may be a possibility of Ʋnion and Peace: but while they persist to challeng an Infal­libility of Judgment, and uncontroulable­ness of Practice, they do wilfully block up the way to all Reconciliation and Concord, and stand guilty of all that grievous Schism, under which the Church of God thus long and miserably suffers Bp. Halls Remains, p. 410.. Casaubon of Refor­mation, p. 147. But This is the grand Mystery of Jesuitism and Politic Popery at this day, to look upon all moderate Counsels as pernicious and destructive.

§. 9. The design of Peace is gene­rally applauded by all: and indeed it is so excellent an undertaking, it seems a great pity that any endeavours for it should at any time be blasted with sus­picion, misconstruction, and ill success. And whereas some have Objected against us, that we are ready to chuse Pacisica­tion with the Romish rather than with the Protestant Dissenter. We Answer, [Page 404] 1. in general, with respect to both: That true Christianity requires us to be Enemies to no one; If any will be to us, and to Truth, the blame must lie at their Door who give the just cause. If any require plainly sinful conditions, indispensable to hold Communion with them, in such a case the Command holds good, Come out from among them, and be ye separate. The reason why, in Di­sputation, Reconciliation with the Ro­manists hath upon such terms men­tioned, bin spoken of, is because; They are they who have laid the Obstruction to all Union by their enormous Cor­ruptions, and it lies upon them to re­move the Obstruction; and no wonder if they be called on so to do: And who will not consent to that (however hopeless) desire; if they will lay aside their Corruptions, we may be all one Sheepfold under one Shephard, Christ Jesus? Concerning such Projects of Re­conciliation with the Church of Rome, which have been made long since by some of the most moderate of their own Communion, and some other Learned Men amongst Protestants: Of which Cassander's Consultation Ergo istipii & pa­cifici viri sunt omnes ficti & si­mulati. C. Bellarm. Tom. 2. l. 3. c. 19., with Grotius's Annotations also thereon, are most com­mon [Page 405] and famous: Of these this may safely be said, (whether and to what degrees their Designs be approved or condemned, however) they have given abundant Proofs, wherein the Church of Rome at present appears the more irreconcileable, the more she is oppo­site to all such terms of Reconciliation which they have discoursed. If some other Discourses have bin at any time made by any of our Communion, re­ferring to such Reconciliation with some Romanists, they may be lookt upon only as such Suppositions as have bin among Learned Men generally discour­sed, thereby the more clearly to show the unreasonableness of the Romish Ri­gours. But what-ever may be proposed as a meer Speculation; the vanity of concluding upon any such Union as likely may appear from the Principles of the Church of Rome; which are such, if we take away her Corruptions, we take away Popery it self. Yet it must be acknowledged, the Art of the Romanist, even in such seeming Conces­sions, is very notorious, to gain such Points for themselves, as may serve their present turns, and may make afterwar­ward for the confirmation of their own [Page 406] Rigours. But, (whatsoever some few among them promise) what should be consented to by them, is like an Agree­ment made by a Minor, which is void, as the Tutor and Governour shall please: for we know, not only what the nature of their Gifts are, but also how they re­ceive and return Concessions and Indul­gences: Wherefore such Proposals from any of our Communion are the more needless; because the Principles of our Reformation are already so prudent and moderate.

As to some who have suspected an in­clination in those of our Communion, to pacification rather with the Romanists than with them: We Answer,

1. This is the nature of Aemulous Par­ties to be always thus jealous of any sorts of Communication with their Ad­versaries; but so long as the Romanists and Sectaries have had the same kind of jealousy of the same sorts of Persons, it is but a good proof of the real Moderation of our Church, and of those of her Com­munion, in opposition to all undue ex­treams. Neither ought it to be interpre­ted Indifference, Neutrality and Luke­warmness, but impartial constancy to such Truth as is espoused for her own [Page 407] sake. Sometime that jealousy hath bin raised of design to make the indiscreet sort of Men among us, the more out of charity with our Church: Notwith­standing it will be made out, (Ch. 17. §. 7.) that those who conform to the Church of England, do not agree with the Papists so really as our Dissenters do. Our dissenting Brethren often forget what hath bin performed by our Church in opposition to the Romish Corrupti­ons and Errors, and also for the sake of themselves: They forget how often their Jealousies have proved groundless and untrue: And it would do well, for the time to come, if the sincere among them would set down, in some place by it self, such jealousies of theirs; and in the next Column (over against) would remark their own frequent mistakes. Such forget also, or seem never to have known, how our Reformation hath bin approved of by the best Protestants: And whereas they seem to pity the first Reformers, as Men but half so much en­lightned as themselves, who look upon the Moderation of our Church, but pro­portionable to the first crepuscular and duskish Light of those Times; in this Matter they speak like those who have [Page 408] received some Traditions at second-hand from Cartwright, but never compar'd his Writings with Arch-Bishop Whitgift: and as they do not seem to consider the full knowledg and consideration which our Reformers had of the Principles and Abuses of Popery: and the diligent eye they had also to such other Reformati­ons, as before ours had their perfection; so they do not consider that our present Establishment was constituted with re­spect to our Protestants of the greatest aversation from Rome.

It is much to be feared, that those that clamour most of us for pacification with the Romanists so little understand what they would have, that because the Ro­manists hold (as Mr. Perkins sheweth) Reformed Catholic. the same necessary Heads of Religion with us, they seem willing and contented we should renounce sundry Articles of our Creed, that we may be sure not to agree with them. And this is spoken upon good grounds, for many of our Prote­stant Dissenters, as they are called, do (as it is too well known) not by Con­sequence only, but in direct terms, deny many, (I may say of these few) first Fundamental Verities of Common Christianity (as, 'tis a sad thing to say it [Page 409] may be shewn at large); and yet ne­vertheless, what kindness! what friend­ship! what Correspondence is practised and encouraged by them daily with these Friends? who are less suspected or reviled, than the true and firm Pro­testants of the Church of England.

And whereas they commonly say, That the Church of England, and the chief of Her Communion, are unwil­ling to allow any Pacification with, or Concessions to Protestant Dissenters, as may be reasonable for public Concord. We Answer;

1. They are utterly mistaken in say­ing so; for beside that, the conditions of Communion with our Church are very equal and just. We may presume to say also, from what our Church hath done, and hath declared She is willing to do; and from the disposition of Her Communion, there is no doubt but our Church would gladly (in such things as she might) remit of what she judg­eth otherwise expedient; for the ends of Peace and Universal Concord, if she could be assured any reasonable Concessions should have that effect, as might suit with the true Honour of God, and the real good of the Church.

[Page 410] Uniformity in Religious and Ecclesia­stical Matters sure is so excellent and de­sirable a gain, that certainly an establish­ment somewhat less perfect; with being of the same mind so far as we have at­tained, and with a regular and effectual observation of good Laws, is more ex­petible, than an appointment in some Circumstances more perfect, without the same uniform order and peace there­with: But how unequal is it, that they should be the only Arbiters and Judges of Union, who not only are great Au­thors of our Dissention, but are at such great disagreements among themselves, (V. Ch. 18. §. 2. Rule 10.) and are so imperious and tyrannical in their diso­bedience, as some of them are?

CHAP. XV. Of the Moderation of the Church to­ward other Churches and Professions of Men.

§. 1. In that Ʋniversal Concord which our Church hath maintained with all, so far as lawfully and usefully it may. §. 2. Her protesting 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 well­becoming Behaviour toward other Churches; and their mutual affection unto Ours.

§. 1. THe excellent temper of our Church is abundantly justified in that Universal Concord and Friend­ship it desires to maintain with all, so far as may be done lawfully. Our Church separates indeed as far as is possible, from all that is vile and impure, making her [Page 412] self (as is the Church) a Society di­stinct from Jews and Gentiles; and by her Censures doth separate from those that are inordinate: and in her own de­fence keeps her self from complying with sinful and unjust conditions of Communion: Yet with the whole Church throughout the World, and eve­ry part thereof, (to whom her Commu­nion is not displeasing) Our Church in desire and endeavour, doth maintain all inward and outward agreement she can Odia re­stringi, fa­vores con­venit am­pliari. Reg. juris.; in affections and behaviour also so approving her self, that it is manifest she unwillingly differs from any, and no more than needs must. Thus the 30 Canon of our Church; Nay so far was it from the purpose of the Church of England, to forsake & reject the Church of Italy, France, Spain, Germany, or any such-like Churches in all things which they held and practised; that as the Apologie of the Church of Eng­land confesseth, it doth with reverence re­tain those Ceremonies, which do neither en­damage the Church of God, nor offend the minds of sober Men; and only departed from them in those points wherein they were fallen, both from themselves in their Ancient Integrity, and from the Apostolical Churches, which were their first Founders.

[Page 413] Episcopal Divines (saith Bishop Bram­hall Vindica­tion, p. 30.) do not deny those to be true Churches where Salvation may be had.

§. 2. Neither did our Church of England ever yet oppose it self to any lawful Ecclesiastical Authority, which yet is inseparably of the Essence of Schism; but on the contrary, accord­ing to a singular Modera­tion Ecclesia Britannica, quâ est perpetuò in omnes Christianos singulari mo­deratione & Christianâ dilectiene, &c. De Antiq. lib. Eccl. Brit. Thes. 4., and Charity, it doth open its Bosom to every genuine Son of the true Catholic Church, of what denomination soever. For it is one thing for any to frame to themselves a diverse Congre­gation and Religion, separate from, and opposite to the Universal Church, as anciently did the Donatists, and ano­ther thing not to communicate with some particular Persons and Places in some unwarrantable usages, and that under express protestation, (from whence was occasion'd the moderate and innocent Title of Protestants V. Clu­verium, & Calvisii Chron. ad An. 1529.; for pro­testing against the Edict at Worms, which was for restoring all things as they were without Reformation.) By which Pro­testation, all scandal of Schism is taken [Page 414] away, and desire of reconciliation is publicly testify'd, not as of absolute necessity, but for the sake of Catholic Unity: by which Protestation, a right is vindicated from the usurpation of the Church of Rome, who fondly calls her self, not only Catholic, but the Mother and Mistress of all other Chur­ches, by which she makes her self a public invader of common Ecclesiastical Right.

§. 3. In Matters of Ecclesiastical Free­dom, The Church of England leaves al­ways other Churches to their liberty, and vindicates their right to the same V. D Du­rell's View of the Re­formed Churches.: As other Reformed Churches leave us to our liberty, and vindicate the same. (Article 34.) It is not necessary that Tra­ditions and Ceremonies be in all places one V. Homily of Fasting. or utterly like; for at all times they have bin diverse, and may be changed according to the diversities of Coun­tries, Distant inter se lin­guae, sed linguarum di­stantiae non sunt Schis­mata, omnes linguâ ad u [...]am fidem. S. Aug. in Joan. Times, and Man­ners.—Every particular Na­tional Church, hath Autho­rity to ordain, change, and abolish Ceremonies or Rites Pref. of of the Church. the Cerem. In these our doings, we condemn no other Nations, nor prescribe [Page 415] any thing but to our own People only. Ac­cording to the practice of S. Cyprian, (clearing himself to the African Bishops) Judging none, nor removing any from the right of Communion, if they think some­what diverse from us. For which S. Au­stin Cujus charitas non sol [...]nt illius tem­poris Chri­stianis sed etiam po­steris ad medicina­lem notitiam signatur. S. Aug. de bapt. l. 1. c. 18. commends S. Cyprian: And as Tul­ly Ita dissen­si ab illo ut in disjunctione sententiae, conjuncti tamen amicitiâ maneremus. Orat. pro provinc. Consul. spake of himself, with relation to Caesar; I so dissented from him, that in the difference of our Opinion, however we remained entire in our Friendship.

Of this mind also was St. Austin, in matters of different Observances, as to Times of Fasting, and Days of Commu­nicating; All this (saith he) is matter of liberty; and no practice is more worthy a grave and prudent Christian, than to act so as he sees the Church doth, unto which it happens he comes; and as the Society doth in which he lives S. Aug. Ep. 118. & Ep. 86. : And in these Matters, of which the Holy Scripture ap­points nothing expresly; the Custom of the People of God, and the Institutes of our Superiors are to be held for a Law: Of which if we have a list to dispute, and to disprove others for their different Custom, [Page 416] there will arise endless Contests. M. Amy­rald Galli—Anglorum c [...]tibu [...] li­bentissimè intersunt & Eucha­ristiam ex eorum mo­re partici­pant, & Episcopis sese subjiciunt. Angli pariter—&c. Amyraldi Ireni­cum, p. 351. well observes the friendly mode­ration of the English and French Prote­stants, when they are in each other Coun­tries, they readily join themselves with the Communion of the Churches they are in.

Yet such is the abundant Moderation of our Church, That to Merchants and Strangers of other Churches, are permit­mitted their several Congregations and Churches: And all Aliens of the Refor­mation have, by Act of Uniformity, an express provision made for their enjoy­ment of their own way of worship, at the pleasure of his Majesty: which is real proof that Conformity doth not prejudice Trade V. Mod. Pleas for Com­prehen. answerd. p. 210.. Omnibus notum est quàm elementèr patiantur pere­grinorum Ecclesias Cere­moniis & ritibus uti di­versis ab Anglicanâ Ec­clesiâ. Saravia. de div. grad. Min. c. 24. And this tender care of other Churches Liberty, which the Church of Eng­land with great Modera­tion doth profess, other re­formed Churches generally return to us. Which the 30 Canon refers to, where it saith, This Resolution and Practice of our Church, [Page 417] namely, not to forsake and reject other Churches, (only as they depart from the Apostolical Churches) particularly with re­lation to the use of the Cross in Baptism, hath bin allowed and approved by the Cen­sure on the Common-Prayer-Book in King Edw. 6. days, and by the Harmony of Con­fessions of later years. And it was King James his advice to his Divines, to hold a good correspendence with the Neigh­bour Reformed Churches: but, saith the King, V. in Apol. Ep. Lectori. Non est mihi ingenium in alienâ Rep. curiosum. I am resolved to leave other Chur­ches to their liberty. And so also K. Charles I. His Majesty's third Pa­per to Mr. Henderson. As I am no Judg over the Reformed Churches, so neither do I censure them.

§. 4. As a special note of our Chur­che's Moderation, we must not forbear to instance her excellent Behaviour and Charity toward the afflicted Greek Church; to whom, as she hath oppor­tunity, she hath testified a great commi­seration, a most pious affection, and a great esteem: See the Homily against the peril of Idolatry, wherein our Church doth frequently deplore the thraldom of the noble Empire of Greece to the Turk. I must needs profess (said [Page 418] Arch-Bishop Laud) § 9. p. 26.] Ʋt vide­ant hi qui facilè de haeresi pronuntiant, quàm faci­lè etiam ipsi errent; & intelligant, non esse tam leviter de haeresi pronun­tiandum. Alph. à Castro. Contr. Haer. l. 3. f. 93. that I wish heartily, as well as others, that those distressed Men, had bin more mode­rately dealt with, (tho they think diversly from us) than they have bin by the Church of Rome. C. Bellarmine having deli­vered that three of their Councils have declared her guilty of Heresy. Let the Church of Rome answer for her self if she can, for her trampling upon the poor Greek Church, as she lies in the Dust; and brand­ing her with Heresy for her Doctrine of Procession, as cruelly as her Turkish Ma­sters burn their half Moons on the Bodies of those whom they enslave: But our Church is not so uncharitable as to define it a Here­sy for any to maintain, That the Holy Ghost proceeds from the Father by the Son, tho we maintain as great a Truth, that the Holy Ghost proceeds from the Father and the Son; but this makes no breach of Com­munion among us, the difference only ari­sing from inadequation of Languages, which notwithstanding we agree in the main of this Article Animad­versions on Naked Truth. p. 7.. Such lastly is the moderation of our Church toward the Greek Church, that some of the Greek Bishops and Priests, are allowed among [Page 419] us the celebrating Holy Mysteries according to their own Rites In unâ fide nihil offi­cit Sanctae Ecclesiae Consue­tudo diversa. Greg. 1. Ep. 41..

§. 5. Other Churches have not bin by the Church of England despised, if in sundry Instances they have not arrived unto her perfection in purity of Do­ctrine, and order of Discipline. With other Churches she doth not contend for Title, or understanding of Mysteries; nor boasts of the Spirit: nor calls her self (in distinction from other true Churches) the Catholic Church (as of old the Arians did). Lastly, The Guides of our Church never challenged to them­selves Infallibility.

Altho our Church of England hath had the peculiar happiness of a Monar­chical Reformation, and retains the bles­sing of Episcopal Government, yet such is the Moderation of our Church, she imputes the want of the same, in other Reformed Churches, not so much to any fault of those Chur­ches themselves, but rather attributes it to the Injury of the Times Non culpâ vestrâ ab­esse Episcopatum sed in­juria temporum. Ep. Winton. Ep. 3. Molinaeo. Eos coegerit dura necessi­tas. Saravia..

Our Church also thankfully commemo­rates [Page 420] those Acknowledgments which the Reformed Churches have frequently made of our Moderation and happy Constitution.

And altho we remember, when it was commonly objected to us, That the Pa­stors of the Reformed Churches abroad, took our Conformity to be a Sin: Sure, the useful labour of D. Jo. Durell, hath for ever silenced that vain reproach: Who to the whole World, in plain and open Testimonies hath now long since 1662. illustrated the Conformity of the Refor­med Churches abroad, to our Church of England: In matters of Ceremony; sub­ordination of Pastors; use of set Forms and Liturgie, Holy-Days, set Times of Fasting, magnificent Churches, Organs, Surplice, Church-Ornaments, Cross in Bap­tism, receiving the Communion kneeling, &c.

Who hath also proved by Testimo­nies, the practice of those of the Refor­med Churches joining with us, in our Publick Worship, by the advice of their Pastors; either when they come over into England, or in such of our Congre­gations as are in their Countries.

If it happens that any Member of the Reformed Churches speak against the Reformed Church of England, he is censured for it by their Synod.

[Page 421] The Ministers of the Reformed Chur­ches abroad, blame those that refuse to Conform to the Church of England, when occasion is offered, and hold them for Schismatics, and are scandalized at them.

Those few Reformed Churches which want Subordination of Ministers, ap­prove the Episcopacy of the Church of England Certu [...] est mihi [...] Anglica­nam, item morem im­ponendi adolescentibus in memoriam Baptismi, a [...]toritatem Epis­coporum, Presbyteria ex soles Pastoribus comp [...]si [...]a, mul [...]àque alia ejusmodi satis congruere institutis ve [...]ust [...]oris Ecclesiae; à quibus in Gallià & Belgio recessum negare non possumus. Grotius. E [...]. ad Bo [...]t.; and wish they had the same, and would esteem it a singular feli­city.

All which sheweth the amity and good correspondence and concord that is between our Church of England, and other Protestant Churches: and also justifies exceedingly the excellent Mode­ration of our Church.

Indeed our Church of England deserves better the name of Catholic, both for her Catholic Charity, and especially for that she maintains her Communion upon the Foun­dations and Principles of Christian Reli­gion, both with the Western and Eastern Churches; whom the Church of Rome ex­communicates [Page 422] from the society of the My­stical Body of Christ, limiting the Church to Rome, and such places as depend upon it. As the Donatists did of old to A­fric:—separating her self also from the Communion of the Churches of Graecia, Russia, Armenia, and all the Protestant Churches—Much greater is her Schism, for refusing to be a fellow-Member with other Churches, in the Ʋniversal Church of Christ; and challenging to be the Head, the Root, the Fountain of all other Churches Bishop Bramhals Works, p. 990.. Necessi­ty of Re­formati­on, p. 145: Yet because they still keep to the main Fundamentals, we do not exclude them from the Catholic Church, tho by their hard and rigid Censures, and Excommunication of us and others, that do not hold with them, they do very much hazard their right and title to the said Catholic Church, as much as by any thing.

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 bin 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 denys Salvation to all who are not of her Communion. §. 5. The Prepa­ration of our Church to submit to the Church Ʋniversal, 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 [Page 424] in her Reformation, was founded on Rules of absolute Justice, as in sundry great Instances is made to appear.

§. 1. THe moderate and orderly Re­formation of the Church of England, Bishop Bramhall well calls the Terror and Eye-sore of Rome Answer to the Bp. of Chalce­don, p. 244., because of 3 Conditions of a lawful Reformation well agreeing thereto; viz. Just Grounds; Sufficient Authority; Due Moderation.

1. Just Grounds; Under which head I shall not take too large a compass to illustrate the Moderation of our Refor­mation, either from the manifold Usur­pations and Corruptions of the Church of Rome at that time; nor from the invidious task of looking into the ex­treme Rigors of any other Models of Reformation: Neither is it here neces­sary to reflect more particularly on Mat­ters of Fact historically relating here­unto, which have bin copiously set forth by a multitude of Writers, both Eccle­siastical and Civil, which abundantly justify this Reformation both in its Causes and Proceedings, clearly mani­festing how this Church was justified therein, from the unjust conditions of Communion, which the Church of [Page 425] Rome peremptorily insisted upon.

2. That it might have Just Authority, the said Reformation was manag'd by the Guides and Governors of the Church; and was confirmed by Supream Autho­rity, and so in every particular was as legal as any Reformation could or ought to be; as doth sufficiently appear from Matter of Fact recounted in the Histo­ries and Monuments thereof; Wherein the Princes acted their parts, and the Clergie theirs; they calling together the Bishops and others of the Clergie to consider of what might seem worthy Reformation; and the Clergie did their part; for being called to­gether by Regal Power, they met in a Na­tional Synod of 62, and the Articles were agreed on, and were afterward confirmed by Acts of State, and Royal Assent Arch-Bp Laud, §. 24..

Any Reformation otherwise than Re­gular, is as much against the Principles of our Church as any one can wish; and had the Doctrine of our Homilies bin well regarded, it might have prevented much mischief consequent on later Re­formations: Lest any Persons, upon colour of destroying Images, make any stir or disturbance in the Common-Wealth, it must always be remembred, that the redress of such public Enormities pertaineth to the [Page 426] Magistrates, and such as are in Authority, and not to private Persons.

In the Homilies against wilful Rebellion, is set forth at large the sufficient reason of our Church's Reformation, viz. the In­tolerable Usurpations of the Bishop of Rome. To the same pur­pose Angli, necessitate dirâ cogente, secessionem fece­runt. Casaub. ad. C. Per. the Apologie of the Church of England, doth express it self more large­ly than need be repeated; We did nothing rashly or in­solently, for the sake of any worldly pleasure or advantage, but upon great advice and deliberation we shook off a Yoke which we had no obli­gation to endure Postermò ab illo decessi­mus cui obstrecti non era­mus: ejus (que) jugum ac ty­rannidem excussimus. Apol. Eccl. Angl. §. 150, 159, 160, &c.. The Church of England did but behave her self as became a free Church, enjoying the Rights of a Patriarchal See; ac­cording to the Rules of the Universal Church it reformed it self, when it had high need: For as King Henry the 8th said, in his last Letter to the Pope, Bet­ter is it in the middle way to return, than always to run forth head-long and do ill.

3. The Due Moderation of our Re­formation will appear, if we consider; [Page 427] 1. The Idea or Form of our Reforma­tation, was neither taken from Luther nor Calvin (as the Roma­nists love to speak of us Impia mysteria & insti­tuta ad Cal [...]ini praescrip­tum. Bulla Pii 5. contra R. Elizab. Calvinicas aliquot depre­cationes substituit. De Schism. Angl. p. 165. In illis Angliae legi [...]us, quae alios actus Sacrilegos ut Participationem Cal­vinianae coenae, & similes Communicationes in eo­rum ritibus praecipiunt.—Suraii. Def. l. 6. c. 11.) nor from any other, but from the Holy Scriptures, according to the use of the Primitive Church; which were only its measures; according to which our Church practis'd the part of the Elective Philoso­pher, and chose what she thought most agreeable: among the rest she seemeth to come nearest the Augustan Confession and the Consultation of Herman Arch-Bishop of Colon; which was also set forth in English, 1548.

Among others that have reformed their Churches, I have often (saith Saravia) admired the wisdom of those who restored the true Worship of God to the Church of England, who so temper'd themselves, that they cannot be reproved for having depar­ted from the Ancient and Primitive Cu­stom of the Church of God, and that Mo­deration they have used, that by their Ex­ample they have invited others to reform, and deterred none Sarav. Desins. Praef..

[Page 428] Ea omnia sublata sunt quae nimium onerosa & operosa sunt. Lud Capel. inter Thes. Salmur. 6. Between those who were loth to bid adieu to their Ce­remonies, and others whose Reformation had no bounds, our Godly Reformers compiled the excellent Model of our Liturgie in so moderate and well-temper'd a Mode, as neither part had Alliance of D. off. c. 1. just cause to think themselves agrieved †.

So that the Church of England appears faithfully to have practised the same counsel which P. Gregory the Great gave unto Austin the Monk, when he was sent over into England. From all Chur­ches, chuse whatsoever things are Pious and Religious, whatsoever things are Right; and being gathered into one bundle, com­mend them to the Minds of the English for their use B. Greg. Epistol. ex registro. l. 12. indic. 7..

For having laid their Ground, that Holy Scripture containeth all things neces­sary to Salvation, (Artic. 6.) They do upon that Huic Basi Reformatio­nem Britannicam niti voluerit; ut Scripturis primae, deinde primorum soeculorum Episcopis, Mar­t [...]ribus, Scriptoribus Ec­clesiasti [...]is secundae defer­rentur. Dissert. cont. Blondel. c. 14. § 13. Basis establish the Doctrine of the three Creeds: V. Hist. of Reform. l. 3. p. 218. Twisden. Hist. Vind. c. 9. and that the Romish Doctrine of Purga­tory, Pardons, worshipping and adoration of Relics, In­vocation of Saints, &c. is not warranted by Scripture. (Artic. 22.) and then pro­ceed [Page 429] to settle such other things as are of positive right, with so just a Moderation, as is hardly elsewhere to be found; chang­ing nothing for the general, but where the practice of their own Ancestors did justify their doings, without at all extending them­selves to any thing where they had not An­tiquity their Warrant Quod si▪ me conje­ctura non fallit, to­tius reformationis pars integerrima est in Angliâ, ubi cum studio veritatis viget studium antiquitatis. If Casaub. Ep ad Salmas.—Anglicanam intelligo omnium reformatorum reformatissimam. Forbes. Consid. Mod [...]st. Pref.

Can we chuse (saith Bishop Hall) but observe the blessing of Monarchical Refor­mation amongst us, beyond that popular and tumultuous reformation amongst our Neigh­bours? Our's a Counsel, their's an Ʋproar: Our's beginning from the Head, their's from the Feet: Ours proceeding in due Order, theirs with Confusion: Ours coun­tenancing and encouraging the converted Governors of the Church, theirs extremely over-awed with averse Power, or totally over-born with foul Sacrilege: in a word, Ours yeelding what the true and happy con­dition of a Church required, theirs hand-over-head taking what they could get for the present Of Epis­copacy. §. 5. p. 21..

[Page 430] §. 2. The manner of our Reforma­tion was such, as might reasonably both justify our Church, and leave the Church of Rome most inexcusable in the judg­ment of the whole Catholic Church of Christ; our Church condemning those she left no more than needs must: And (as Dr. More saith) courting the Adverse Party to all lawful accommodations, if by any means she may gain some.

Attempering her self to the occasion of the time Homily for Roga­tion W. 3. part., (as our Church's Phrase is in her Homily.)

V. Cromwell's Letter to the Bishop of Landaff, directing him how to pro­ceed in the Reformation. Collect. of Records. Hist. of Ref. l. 3. p. 183. From whence was ma­nifest our Church's free­dom from Prejudice and Passion, and the humour of Innovation, or the Spi­rit of Contradiction; our Church not dividing but upon necessi­ty, and then using all lawful and good means to procure such an agreement on­ly, as might consist with the good Con­sciences of her People: Wherefore that the Breach might seem no greater than indeed it is, and that all probable pre­tences of Offence (as they call it) might be taken away, was omitted that Suf­frage in the Litany, From the tyranny of [Page 431] the Bishop of Rome, and all his detestible Enormities, good Lord deliver us. Which Moderations in our Church, (and in other Reformed Churches the like V. D. Du­rell's view of Ref. Ch. p. 180.) have left the Romanists the more inex­cusable in their dissent; especially since, as Camden and others relate, in the be­ginning of Queen Elizabeth, for about ten years, (for at least eighteen years saith the Lord Cook) few of the Popish Recusants absented themselves from our Churches, till Pope Pius the 5th, by his Interdictory Bull, would have all Com­munion with us renounced: For as long as Schismaticks are not hardned into obstinacy, there is a prudential Latitude al­lowed by the Church, delaying her Censures as long as possibly she can, without wrong­ing her Government, (as was, de facto, practised in England till the tenth year of Queen Elizabeth Schism guarded. p. 396.). And admit that P. Paul. 4. in his private Letters to Q. Elizabeth, did offer to confirm our Li­turgy, if she would acknowledg his Primacy, and the Reformation derived from him; and that the same Proposal was confirmed by his Successor Pius 4. (tho it had caused sundry ignorant and peevish complaints) it ought to be no imputation to us, since our Reformation, [Page 432] blessed be God, is so good and justifia­ble: Insomuch that the Presbyterian Brethren acknowledged Grand Debate. p. 3.; Our first Re­formers, in great wisdom, did at that time so compose the Liturgie, as to win upon the Papists. What was reformed and composed in such great wisdom then, is the same still. The Inference there­fore which may be made, is what Bishop Davenant resolved: The Papists are bound to be present at the English Divine Service, because nothing occurs therein that can be by themselves reproved. And if Papists, much more Protestants. And we rather sup­pose it the great Glory and excellent Commendation of our Reformation, that it is at once so compleat, and also so moderate; considering how difficult a thing it is, especially in matter of Re­forming, to pare off the Excess, and not to cut to the quick; to stay at the right point and not over-do, because of the lyableness in such cases, in declining one extreame to fall into another [...]. S. Basil., which usually is the fault of the unwise, and the inconsiderate: For as the Matters in Re­ligion, in which our utmost Zeal is re­quired, are unquestionably evident to every Christian Man's notice, so the cases in which Moderation is to be exercised, [Page 433] are almost infinite, and often very in­tricate: Wherefore the use of this Ver­tue is so universal, that as the truest Fortitude is governed by Temperance, so where there is most Moderation, there is the truest Zeal; and (which is a bet­ter effect than usually is of suddain Ca­lentures) by Moderation the Mind is best prepared to find out and determine those Proportions and Measures which are to be observed for the right conduct of our selves and others, in our moral and religious Concerns: Such Opera­tions suppose also a peculiar power and ability of the understanding, and a most excellent prudence: Wherefore the wise King said, A Man of Ʋnderstanding is of an excellent Spirit, Prov. 17. 27. where the Hebrew phrase is observed to signi­fy also a cool Spirit or temper, that being the most excellent disposition to Wis­dom. Thus in the Life of Pomponius Atticus, it was said of him, His Mode­ration gave him great security in trouble­some Times, procured him Friends, kept him considerate and circumspect in all he did, that he never over-shot himself with folly, passion, and precipitancy in Words and Action. The like Vertue hath bin the great happiness of our Church of [Page 434] England, especially conspicuous in her first Reformation; and thus according to an excellent Moderation our Church doth express it self. And for this ought we greatly to praise God, for that such su­perstitious and idolatrous Manners as were utterly nought, and defaced God's Glory, are utterly abolished, as they most justly de­served; and yet those things that either God was honoured with, or his People edi­fied by, are decently reteined, and in our Church comely practised Homily of Place and Time of Prayer, 2 Part..

And certainly were that Spirit of Charity stirring among them (the Romanists) which ought to be, they would love and ho­nour us for the resemblance of that (Pri­mitive) Church, the beauty of which they so much admire Mr. Hales Sermon of Erring Christians..

§. 3. It is evident that our Church hath separated from their Errors, and not from their Persons Noli propter ho­minem di­ligere vi­tia, nec propter vi­tium odisse homines. S. Aug. Serm. de temp., any more than needs must, (such Errors, I mean, the belief of which the Church of Rome hath made necessary to Salvation): In considera­tion of which Mr. Hales (in his Sermon of dealing with Erring Christians) saith, He may not pass by that singular Modera­tion of this Church of ours, which she hath most christianly exprest toward her Adver­saries [Page 435] of Rome, here at home in her Bo­som, above all the Reformed Churches I have read of, (and so forth at large). In which Communication, what if the Protestants call the Romanists sometimes Catholics, because they call themselves so? (for as it is in the answer to the Bishop of Condom, These Gentlemen do herein like Princes, who alwayes retain the Title to Countries which they have lost seve­ral Ages past) since our Saviour call'd the Scribes and Pharisees Builders, upon the same Reason, when he saith, The Stone which the Builders refused. S. Matth. 21. 42.

§. 4. Such is the Moderation of those of our Communion, we think not our selves oblig'd to deny a possibility of Salvation to such as are sincere, and otherwise good of the Church of Rome: Notwithstanding they are so uncharita­ble to deny Heaven to any of us who hold stedfast Communion with the Church of England; for which we are accounted no others than damned He­reticks; and therefore once a year, eve­ry Maunday Thursday, the Pope curseth all whom he hath denounced Heretics; and that his Christianity therein may be [Page 436] the more known, the form by which we are Excommunicated, is known by the name of The Bull of the Supper of the Lord. Even so Justin Mar­tyr tells us the Jews [...]. Dial. cum Tryph. used to curse in their Synagogues all Christians. Yea, the ve­ry from of the Bishop's Oath at their Consecration in the Romish Church—obligeth them expresly to persecute whom they ac­count Heretics Haereticos, Schismati­cos & rebelles eidem Do­mino nostro vel successori­bus praedictis proposse per­sequar, &c.. Were there nothing else objected to Pa­pists, but this one thing, their uncharitable proscribing, and excommunicating all Chri­stians, in all parts of the World, who are not of their Communion; and obliging all that adhere unto them to profess the same, I should think that one thing a just ground of separation, or forsaking of their Commu­nion Casau­bon's Ne­cess. of Re­formation p. 142.. Nevertheless at the same time we pray most solemnly for all that perse­cute and slander us, yea for all that have [...]. Just. Mart. Dial. cum Tryph. erred, and are deceived, that they may be led into the way of Truth. Yet such is the Moderation of our Church, she doth not in the Good Friday prayer join the Papists with Jews, [Page 437] Turks, Infidels, and Heretics: but prayeth for the whole Family for whom Christ died; for all estates of God's Church every where; and that we may be made one Fold under one Shepherd, Jesus Christ our Lord. And altho the Romanists say we cannot be sa­ved, we Protestants say, they may (for we know not the possibility of their Repentance, or the extents of the Mer­cies of God); but from thence to ar­gue that theirs is the safest Religion, is so slight an Argument (drawn only from the greater want of Charity in them) that I wonder so many of our Protestant Writers of great Name, do it so much honour to answer it: but only, that the slightest Arguments prevail most with those that use most slight Con­sideration.

§. 5. That which saves us from all danger of Schism, is, We profess such a preparation of Mind, always to believe and do, whatever the true Catholic Church of God believes, and judgeth requisite to be done by Christian Men: As King James answered for the Church of England; That she hath not departed from the Faith of the Ancient Church, which she honours and embraceth; Neither [Page 438] hath she divided so much as from the Faith of the Roman Church, so far forth as that agrees with the Primitive Church. Thus the moderate and peaceable Bishop Hall Remains p. 309. Ep. to Mr. Struthers. professeth; That since for order-sake we acknowledged the Primacy of the Western Church, We never departed one inch from the Roman, save where she is perfidiously gone from God and her self. And I doubt not but all sober Men of the Church of England will profess as Zanchy Zanch. Confess. Art. 89. did, (like a true Reformed Catholic); We have not divided from the Church of Rome simply in all things, but in those things only, in which it hath separated from the Apostolical Church; and indeed from it self as it was ancient and pure: Neither have we departed with any other purpose, than if she will return amend­ed to its Primitive Form, we also will re­turn to her that we may have communion with her in her Assemblies: which that once it may be with all our hearts we beseech Christ Jesus.

I Hierom Zanchy, aged 70 years, with all my Family, have this testified to the whole Church of Christ to all Eternity.

For we left them as one should leave his Fathers House when it is infected, with a hearty desire to return again, so soon as it [Page 439] is cleansed; which Charity is a great proof Schism guarded, fol. p. 399. of our Moderation*.

Unto which I add the Reverend Hooker's words Eccl. Pol. l. 3. §. 1.; With Rome we do not communicate concerning sundry her gross and grievous abominations; Yet touching those main parts of Christian Truths, wherein they constantly still per­sist, we gladly acknowledg them to be of the Family of Jesus Christ: And our hearty Prayer to Almighty God is, That being conjoyn'd so far forth with them, they may at length (if it be his Will) so yield and reform themselves, that no di­straction remain in any thing, but that we may all with one heart and voice glorify God the Father of our Lord Jesus Christ, whose Church we are.

Hear we once more King James S [...]ow's Chron. p. 84. Anno 1603.;

I could wish from my Heart it would please God to make me one of the Members of such a general Christian Ʋnion in Reli­gion, as laying wilfulness aside on both hands, we might meet in the midst, which is the center and perfection of all things; For if they of the Roman Church, would leave and be ashamed of such new and gross corruptions of theirs, as they themselves cannot maintain, nor deny to be worthy Reformation, I would, for my own part, [Page 440] be content to meet them in the mid-way, so that all Novelties might be renounced on either side. Which passage I find cited by Cressie's Answer to Dr. Pierce, adding thus, See the condescence of this great King. The want of such Moderation makes the Church of Rome so irreconcilable as it is. (V. Ch. 13. §. 7.)

§. 6. It was the Speech of a wise Bishop, concerning too suddain a Con­vert, I do not well like a Man, that tells me so presently, he hath changed a whole Religion at once: even so our Refor­mation was perfected by just degrees; and being more moderate, 'tis hoped it is the more durable. Dr. Hammond hath largely vindicated the honest poli­cy of the Church of England, for com­pliance only so far as was innocent; I cannot imagine (saith he) but Liturgie, Moderation and Charity may be able to bring in as fair a shole of Proselytes, to convert as many Papists to us, or at least confirm Protestants, as an Ordinance for sequestration of all their Goods, and Hal­ter, and Directory will be able to do. I know what we justly call Moderation, there are some will stile a halting be­tween God and Baal Altare Damas. P. 558.; a Laodicean [Page 441] luke-warmness of Reformation, as hath bin (they say) matter of continual com­plaint to the Godly of this Nation Mr. Hen­derson to K. Ch. I.. Where­as certainly a fierceness and extremity in Reformation is as great reason of com­plaint; for as Dr. Pierce hath it; The Tepida quaedam tempera­tura. Parker de Pol. Eccl. l. 1. c. 25. way to convince a Papist, is to accuse them in measure of their Corruptions, (a Puri­tanical opposition confirms a Papist, and makes him conclude he is Orthodox because he conquers). Thus Bishop Sanderson V. Pref. to his Ser­mons. observed, that some promote the Inte­rest of Rome, and betray the Protestant Cause, by mistaking the Question. Where­fore let it be always remembred, that our Church hath admirably imitated our blessed Saviour's Reformation, which was a quiet, and peaceable, and orderly Reformation: He did not pull down before he had another frame of Order instituted: He did not destroy all before him, as some Reformers do, who love to run to the other extreme; sundry In­stances are often Dr. Ham. view of the Director. §. 43. given, that our Lord made no more alteration than was ne­cessary; neither was his Reformation wrought by force of Arms, with great noise and violence, but it was gentle and according to great ( [...]) Modera­tion, as became the Prince of Peace, and [Page 442] the great Law-giver of his Church.

Somewhat the like Apology was made at the beginning of the Reformation; It was said, that as our Saviour did not reveal all things to his Disciples, till they were able to bear them; and as the Apostles did not of a suddain abolish all the Rites of Judaism, but for some time to gain the Jews complyed with them, and went to the Temple and offered Sacrifices; So the People were not to be driven in this change. The Clergie must be brought out of their Ig­norance by degrees; but to drive furiously, and to do all at once, might have spoiled the whole Design—Therefore these slow steps were thought the surer and better Method Hist. of Reform. l. 3. p. 219. But soon after the excellent frame of our Constitution was made more perfect: considering which Do­ctor Cressy may be thought to owe a Pe­nance for his Exomologesis, where he saith of the English Church—By the just judgment of God she had only power gi­ven her to destroy the Temple of God, but not so much as to lay one stone towards the raising up another in the place of it C. 55. §. [...]..

§. 7. This Moderation of our Church hath made it the great envy of the Church of Rome, and the chiefest Object [Page 443] of its despite—But of all places (said a wise Writer Europa Speculum. Quarto. p. 214, 215.) their Desires and Attempts to recover England have bin always, and still are the strongest; which altho in their more sober Moods, sundry of them will ac­knowledg to have bin the only Nation, that took the right way of justifiable Reforma­tion, in comparison of other who have run head-long rather to a tumultuous Innovati­on, (so they conceive it); whereas that alte­ration which hath bin in England, was brought in with peaceable and orderly pro­ceeding, by general consent of the Realm representatively assembled in Parliament; a great part of their own Clergie according and conforming themselves thereunto; no Luther, no Calvin, the square of our Faith. The succession of Bishops, and vo­cation of Ministers continued, the Dignity and State of the Clergie preserved, the more ancient usages of the Church not cancelled: In sum, no humour of affecting Contrarie­ty, but a charitable endeavour rather of Conformity with the Church of Rome, in whatsoever they might, not gain-saying to the express Law of God, which is the only way of meet Reformations, thereby the fit­ter to be an Ʋmpire to the rest. Of all places in the World, they desire most to re­cover this, making full account that the rest would soon follow.

[Page 444] But to as high a Tide as they are risen in their desires thereof, to as low an Ebb are they fallen in their Hopes, being less now, I perceive, than ever; having seen her Majesty so often and miraculously preser­ved, their Treasons discovered, their Ex­communications vanished, their Armies de­feated, their Books answered, their chief Champions discouraged.

And we hope this Moderation of our Church may still, with God's wonder­ful Providence, preserve her Vis consilii expers mole ruit suâ. Vim temperatam Dii pro­vehunt in majus.; and it hath not bin thought improbable, that their immoderate asserting of the Authority of the Pope, and their Severities to such as differ from them, will some time or other awaken (if not themselves, yet) such an understanding in others as may prove a truer Mother of Devotion, than the Ignorance they cherish. Bishop Bramhall therefore had good reason to say of the Romanists; They fear our Moderation more than the violent opposition of others Fol. p. 957..

§. 8. This Moderation being the great praise of our Reformation, I can­not but compare the effects of this Mo­deration in our Reformation by some of [Page 445] the Rules and Measures of Justice, which a right Moderation always supposeth: Which Justice also is considered as due to God and his Truth; and hath ap­peared in the sincere endeavours of our Church for the advancing the true honour of Almighty God, the suppression of Su­perstition Pref. to Injunctions., (yet) procuring of Reverence to God's Holy Mysteries and Sacraments Pref. to the Liturgy. : Avoiding diversities of Opi­nions, and establishing con­sent about true Religion Title of the Articles.. Preventing Factions and Schisms Act for Uniform. Preface.. How much Primitive simplicity, and most discernable intent at the Glory of God, and Edification of Men, and esta­blishing Truth and Peace with all free­dom from prejudice and passion, hath appeared throughout the whole frame of our Liturgy, Articles, and Homilies, and Constitutions, and Versions we have of Holy Scripture, any who are sincere themselves may easily acknowledg, if they will truly consider the same. For (as our Homily of Holy Scripture saith) Without a single Eye, pure Intent, and good Mind, nothing is allowed before God. And in the Homily of Prayer, earnest [Page 446] complaint is made of such as would de­face the plain and simple Religion of Christ.

In pursuance of these sincere designs of Piety, Truth, Peace, and Order, the Moderation of our Church in her Re­formation, will the more certainly ap­pear founded in Justice. If we consi­der;

1. Our Church hath not made Truth to submit to her Authority, but hath chearfully and sincerely submitted her self to Truth: She hath not had a weight and a weight, to buy the Truth by one, and to sell it by another; but hath judged of all Truth, and the de­grees of its necessity, by the Standard which God hath given his Church, namely, the Holy Scriptures, the only Rule of her Faith: So in rejection of Error, our Church hath bin impartial to either extreme.

2. Our Church holds no such Do­ctrines as necessarily or by consequence overthrow a good Life, and the practice of Devotion: For this we must say for the Constitution of our Church, The Vices among us are in no wise the Con­sequences of our Doctrines: Neither have we any such Moderation among [Page 447] us, to reconcile the pleasures and profits of Sin, with the hope of happiness here­after, subjecting the most divine things, to most vile purposes; which tends to make the World believe, that Christian Religion is a cheat, and its Priests the most vile Imposters of any. Whatever the scandalous opinions and practices of the Adversaries of our Church have done, to the great hindrance of the conversion of many, and the injury of Christianity; Our Church of England gives no offence to Jew or Greek, Mahumetan or Heathen.

3. Our Church hath not squared the frame of its Ecclesiastical Policy, by the ends of Secular Grandure, or external Pomp, as if she could put off Christianity to put on worldly Glory: and as if we believed in such a Messias as the Jews expected, rather than in the crucified Jesus, whose Kingdom is not of this World. And here, rather than stay the Reader too long, I commit to his refle­ction, how the peculiar Doctrines of the Roman Church, tend to the encrease of their Power, or their Patrimony, Non est amplius Ecclesia, sed Res­publica quaedam humana, sub Papa Monarchiâ temporali. Spalatensis in. profect. Consil. ra­ther than that Interest of the Christian Religion, which the whole constitution of our Church is framed first to regard.

[Page 448] Here might properly be considered, the intolerable Charge which the Mode­ration of our Church justly saves us, in that expence which unjustly follows Popery. The one Doctrine of Pur­gatory, will cost any one very dear upon the belief of it. How many Indul­gences, Masses, Jubilees, &c. must be paid for? V. Ful­lers Eccl. hist. ad an. H. 8. 27. V. Romish Horse­leach. V. Brutum fulmen. Tanti videlicet nobis constitit âmicitia urbis Romae. Apol. Eccl. Angl. § 160.

4. Our Church by its Moderation, hath been far from driving on any cor­rupt designs. Whereas the Moderation of the Romish Church, hath been al­ways noted very artificial. Whence they have moderate explications for the doubtful Indulgences, for the soft Au­sterities, for the soure Legends, for the credulous Visions, for the Enthusiast, fair interpretations for what may seem harsh; a mild sence for their turn, and a strict sense also to keep up the Autho­rity of their Church; fair and goodly Baits to entangle Proselytes, but when they are engaged, they may find them­selves caught with a bearded Hook. Even such sometime is the seeming Mo­deration and Self-denial which is che­rished [Page 449] in our Sectaries, by those who actuate them: that so they may more effectually divide, and propagate such Division. Whereas, those who are truly principled, according to the Moderation of our Church, are made to be more con­stant and consistent to themselves, and to Truth; not to turn to one hand of Po­pery, nor to the other hand of Enthusi­asm, in any sinful compliance; which rather than admit (if the case requires) they can suffer Martyrdom, as did sun­dry of the first Compilers of our Com­mon-prayer-book, and many since (even in the late times), and all kinds of Suf­ferings beside.

5. The Moderation also of our Church in its Reformation thus founded in Justice, hath caused her to avoid such Corruptions, as render the Sincerity of others very doubtful. We have not by Arts and devised Subtilties, gone about to palliate, nor by Power and Authority to uphold any Errors whatsoever; nor pro­moted Ecclesiastical Policy, by gratifying the corrupt inclinations of Men: Nei­ther the Doctrines nor Policy of our Church are kept up by pious or impious Frauds, equivocations of Oaths, false Miracles, pretended Revelations, coun­terfeit [Page 450] Reliques, Forgeries and Expurga­tion of Books, devotional Ignorance, exquisite Arts of defaming our Adversa­ries, and sometime extream Cruelty: This Justice in which the Moderation of our Church is founded, makes those of our Church careful to take, and heedful to keep our Oaths and Vows, whereas among the Romanists easy dispensations dissolve those sacred Bands of Society. What think we (saith our Homily of good works) [...]2 Part. of those that vow Chastity, and yet (as is very moderately expressed) how their Vows are kept, it is more honest to pass over in silence. They vow Poverty, and yet their Possessions and Riches are equal to those of Princes; under pretence of Obe­dience to their Fathers in Religion, by their Rules and Canons they are made free from the Obedience of their natural Father and Mother.

According to the same principle of Justice governing our Church, the forms and practices of our Church do not con­tradict our general Rules of Faith; be­cause we believe in the Holy Trinity, therefore we do not worship Saints and Angels; because we believe the Holy Ca­tholic Church, therefore we believe not in the Church of Rome.

[Page 451] 6. The same Moderation of the Church founded in Justice, hath gover­ned her Reformation in using or rejecting things indifferent which have bin abu­sed. The Wisdom and Moderation of our Church, having bin far from judging that things which have been abused to ill purposes can never be lawfully or pro­fitably used; which principle might lay waste all Ecclesiastical or Civil Societies, of any good Orders and Appointments; for there is nothing so good, but either hath bin, or is capable to be abused (ve­ry grosly.) Wherefore our Church, doth well distinguish between what is abused by the fault of ill Men; Si quid vitil access [...]t vi­tium tellatur, r [...]s verò re­stituat [...]r, & concordia [...]latur. Wicelii Meth. Concord. c. 5. and what in the na­ture of the thing it self, tends to promote such an abuse, as is evident from the Preface to the Liturgy concerning Ceremonies. Wherein our Church gives account why some Cere­monies were put away, namely because, so far abused by the Superstition of some, and Avarice of others; others were retained which (our Church judged) were not like in time to come to be abused as the others have bin. Preface concern­ing Cere­monies. And as our 30 Canon hath it: The abuse of a thing, doth not take away the [Page 452] lawful use of it: Wherefore the design of our Church in its excellent Reformation, was sincerely to remove, what did in its own nature tend to corruption, and to retain what might be useful, when cor­rected and reformed from the abuse. Thus Zanchy did lay down, The true way of reforming, was not to root out every thing that was found in the Church of Rome, but to reject what was fit to be rejected, and to preserve what was fit to be preserved.

7. The same Justice governing our Moderation, sheweth it self to the Church of Rome also, not denying what is true of Her; that she professeth a true Faith in the form of Baptism, and the three Creeds which she receiveth, and profes­seth to own the Holy Scriptures, and to hold to the four first general Councils, and the ancient Fathers. Many things in Order and Government she hath very excellent, and likewise in some of their Devotions. But, how much she hath in her superfluous Additionals built upon good Foundations, Gold, Silver, Hay, Stubble, and the like, is no where better distinguished, than in what our Church of England hath rejected, and in what she hath retained; and how far the peculiar Doctrines and Practices of the Roman [Page 453] Church do contradict the other part of what they retain in common with us, and tend to destroy the same, hath bin fre­quently also shewed, in such Writings, as are approved by our Church.

A signal instance of this Moderation of our Church of England is, V. Ca­non. 30. 1603. it never de­nied that a true Church might be found in the Romish Communion (however corrupted and unsound) which Modera­tion the learned Mede Mede. Ep. 77. hath noted pecu­liar to the Church of England; namely, To maintain that the Roman Church, much more the Greek Church, erreth not in the Articles we account Fundamental, because explicitely they profess them, however in their Assumenta they implicitely and by conse­quent subvert them: for which (as Bishop Bramhal saith Answer to Bishop of Chalc. p. 364.) our Charity frees us from Schism: (But a Church that holds the Foundation, may grosly and dangerously erre in their Exposition, which is the condi­tion of the Church of Rome Arch-B. Laud a­gainst Fi­sher. p. 320.): Yet we do not declare, that we have any new Faith, or new Religion, but the same only necessarily and well reformed from those superfluous Additions and Luxuri­ances, which might have endangered our Religion, if they had not bin corre­cted, which was performed wisely in our [Page 454] Reformation, without destroying all root and branch; namely, by reserving such things as are good, and only lopping off such excrescencies, as might, and ought to be spared: and in our censures of them, our Church doth wisely distinguish, between what was appointed of sincere intention at first, and what hath bin since of manifest corruption: neither are we altogether ignorant, when most of those innovations and corruptions were intro­duced, and (generally) by what degrees and occasions they encreased (tho we may very well judg of errors and corrup­tions, albeit we could not fix the time of their creeping into the Church) which to speak more particularly of, requires a very mature consideration. Yet not­withstanding, Casaubon had good reason to say, The denying the Church of Rome Necessity of Refor­mation. p. 145. the being of a Church, (which some Prote­stants rashly and ignorantly, rigidly and un­charitably have done) hath been a great hin­derance of Reformation: and I verily believe the opinion most Papists are kept in, that the Religion of Protestants is a new Religion, is not of little force to make them averse from it to this day.

CHAP. XVII. Of the Moderation of our Church in avoiding all undue Compliances with Popery, and other sorts of Phana­ticism among us.

§. 1. Notwithstanding our Reformation is the most of any opposite to Popery, how it hath bin the craft of the Roman Agents, to raise of it such a suspicion of Popery, as hath bin artificially made a very unhappy Instrument of the Divi­sions which are from our Church. §. 2. How the great Labours of our Bi­shops, and our Clergie, remaining the most impregnable defence of the Reformation, hath stir'd up the more earnest oppositi­on of the Church of Rome to our Church. §. 3. The vain and ungrateful jealousies of our Separatists and Enthusiasts, are the more unjust, because they have ap­peared really acted by that Interest, (not in intention, but in event). §. 4. There­fore it is a most seasonable work at this time to cast open those Masquerades. §. 5. Some Moderate Cautions here in­serted [Page 456] to prevent any unkind Mistakes. §. 6. Some Objection to such an under­taking here answered. §. 7. That our Separatists and Enthusiasts generally (more or less) do conspire (in fact, al­beit not in intent) with the Romanists; instanced as a Specimen, in twenty Par­ticulars. §. 8. Particularly how the Quakers are one with the Papists (how ignorantly soever) in sundry Instances. §. 9. By what steps and degrees these Progresses commonly are made toward Popery by such as separate from Com­munion with our Church. §. 10. What hath bin said, confirmed by other ratio­nal Proofs. §. 11. Some further Rea­sons why the Clergie, and faithful Sons of our Church, cannot be thought thus concerned, in so much as an Eventual Conspiracy. §. 12. An easy Divination of the Consequences of these things, if a due sense of these Matters be rejected, when so fairly and often recommended to the common notice of all, with a sin­cere and affectionate close to such as this Address most doth concern.

§. 1. NOtwithstanding our Church of England hath bin by the most wise and Learned Men, Foreign [Page 457] and Domestic, acknowledged the very excellent part of the Reformation; yet how often hath she bin reproached with most unjust Censures of undue compli­ance with Popery? It being one of the known Policies of the Romish Factors, to cause their Agents among our selves (whom they use for the overthrow of our Church) to cry out Popery, at the same time they most of all serve the Pa­pal Interest themselves. Wherefore that the Romanists may use the Separatists with the more unperceivable disguise and success, to undermine our Constitu­tion, these also have bin inspired to blast with the Name of Popery, what is right­ly established in our Church. Hence is it, that the Writings and private Insinu­ations of Dissenters are full of this Charge, in a joint design to disgrace our Communion, and to exasperate other Protestants against us: Some of those Exceptors running to such an excess of Rigour, as to count Churches, Bells, God-fathers, Churching of Women, Burial-Service, the Gloria Patri, to come under the name of Popery: Altho by no In­stance was it ever made to appear, That our Church agrees with the Romanist in any thing contrary to Scripture, and [Page 458] the practice of the Primitive Church: As she is truly also most remov'd from Fanaticism; neither using nor encou­raging any Enthusiastic way of Religi­on; nor allowing any resisting of Au­thority under any Religious Pretences whatsoever. Any one may be convinced, that no formed Church in the Christian World is more truly Protestant than is the Church of England, nor any which (all things compared) less compromis­eth with Rome. If they will but consi­der in our Articles, Liturgy, Canons, Constitutions, Practice, Oaths of Su­premacy, &c. how firmly our Church preserves and enforceth the Reforma­tion: Yea, the Canons of 1640, did excellently take care for the suppressing the growth of Popery, (Canon. 3. 6.) and also of Socinianism, Canon 4. Which Seeds of Socinianism have bin scat­tered amongst our Sectaries, and have of late had great growth amongst them: Yet nevertheless if such Friends as they should slip into greater Heresy, so long as they are with them in the Schism, there is a special respect due to them, ra­ther than to the close adherents of the Church of England; who because they run not into the madness of their ex­tremes, [Page 459] and are not outragious too in that madness, they are forward to cla­mour against our Church it self as Po­pish, and turn their own silly Surmises into powerful Calumnies. Neither do those who reproach our Constitution, sufficiently call to mind what hath bin done all along since the Reformation, by our Kings of England, and the great Councils of the Kingdom, and the Or­ders of the Church, and the Industry of our Bishops, for the suppression of the growth of Popery.

§. 2. But as a sufficient Evidence that our Church (according to its establish­ment) doth in no sort favour Popery; They must be very disingenuous and wanting to Truth, who will not readily acknowledg that the Labours of our Bi­shops, and our Conformable Clergy, re­main the most impregnable defence of the Reformation.

For who, I pray, have more strenu­ously and constantly opposed the In­novations and immoderate Extravagan­cies of the Church of Rome than our Bishops, and the Learned Men in firm Communion with our Church, even since Queen Mary's days, (when some [Page 460] were Martyrs and Confessors) and whose Writings but theirs, who have held firm Communion with our Church, remain as the constant Bullwark of our Protestant Reformation? Wherefore the Romanists keenest dis­pleasure Immortale odium & nunquam sanabile vulnus Ardet adhuc Combos & Tentyra. Juven. Sat. 15. and jealousie hath bin always against the Church of England, be­cause from Her they have always received as forcible repulses as any. As nothing doth more stir up the anger of a Zealous Enemy, than the equal behaviour of those they malign, and a moderate carriage doth sometime provoke their sharpest hatred: So cer­tainly nothing hath more stir'd up the jealousy of the Romanists, than the ex­cellent temper which is observed in our Churche's Constitution. 'Tis for the sake of this poor Church alone (said our most noble Lord Chancellor†) that the March 6. 1678. State hath bin so much disturbed: It is her Truth and Peace, her Decency and Order, which they labour to undermine and pursue with so restless a malice: And since they do so, it will be necessary for us to distin­guish between Popish and other Recusants; between them that would destroy the whole Flock, and them that only wander from it.

[Page 461] As for those of our Separatists who have sometimes menaged Debates with the Romanists, the cunning Adversary commonly lets them alone: for how seldom do we see a Romanist write against or oppose a Nonconformist, and be in much earnest against him? Not merely because he thinks such inconsi­derable, but because these are doing their Work for them as fast as they can Hoc Itha­cu [...] velit & Magno mercentur Atrida.; Whereas those Contests which have bin menaged upon the Principles of our Church's Reformation, have given the Romanists greatest awe, and have al­ways exercised their utmost strength.

§. 3. Wherefore those of the Sepa­ration who have bin concerned in these Clamours and Surmises of our Church favouring Popery, have acted, therein as appears, first, very falsly, and then very imprudently, in reproaching so excellent a Reformation, and by join­ing, with them in their opposing our Church, they strengthen the hands of the Romanists whom they pretend to oppose, to the great scandal of the Christian Religion, and great mischief to the true Protestant Interest: Which caused Bishop Morton (in his Epistle to [Page 462] the Nonconformists) to tell them (Be­side their notorious Scandals given to the Church of God it self) of their breaking the Hedg of Peace, and opening the Gap for the wild Bore out of the Romish Forest to enter in, and root out that goodly Vine which many Pauls (industrious Bishops) many Apollo's (faithful Martyrs) have planted and watered. Even as Josephus *notes the Divisions of the Jews laid † Prol. ad bel. Jud. them open to their overthrow. And by their several Divisions which they help to propagate among us, they join with the Romanists in endeavouring to over­throw and destroy our Constitution; While they are crumbling into Factions, biting and devouring one another, a vigi­lant Adversary, who is intent upon his ad­vantage and opportunities, may, when he spieth his time, over-master them with much more ease, and less resistance Bishop Sanderson's Pre­face to his Sermons. Ad rerum momenta cli­ens, seseque daturus Vi­ctori—. And the more unreasonable and vehement they are in their clamours, the more they help the Ro­man Engineer to confound and over­turn. Therefore Arch-Bi­shop Whitgift Arch-Bp. Whitgift Answ. to the Admon. p. 55. See his Letter to Q. Eliz. Fuller's Hist. l. 9., now above a hundred years since said, I am persuaded you and they [Page 463] do the Pope great good Service, and he would not miss you for any thing; For what is his desire, but to have this Church of England (which he hath cursed) utter­ly defaced, and discredited, to have it by any means over-thrown, if not by Foreign Enemies, yet by Domestic Dissention; And what apter Instruments could he have for that purpose than you, who under pretended Zeal, overthrow what others have built, under colour of Purity, seek to bring in De­formity, under clo [...]e of Equality, would usurp as great Tyranny and Lofty lordliness over your Parishes, as ever the Pope of Rome over the whole Church. Which al­so was the judgment of the University of Oxford, 1603. Verily these Men are like Sampson's Foxes, they have their heads severed indeed, the one sort looking toward the Papacy, the other to the Pres­bytery; but they are tied together by the Tails with Fire-brands between them, to the injury of the Church.

Who would ever have thought (said Bi­shop Bancroft, 1588, in a Sermon at St. Pauls) that we should ever have lived to have heard any Protestants reprove our Religion: It must be confessed we have escaped the Lion's Mouth, but have fallen in­to a Den of Dragons; our Enemies are those of our own house.

[Page 464] §. 4. Wherefore according to a most sober Judgment, it may be thought a proper means to awaken such to see their Error, in the evil Consequences of their Separation, if some of the most earnest among them would please sincerely and faithfully to consider now, how oft they have bin made use of as meer Tools and Instruments to Purposes, the utmost reaches of which they did not know, but may now, if they will but reflect: And it might reasonably be hoped, that many would repent of their vain and scandalous Jealousies, and may for the time to come, refrain such false and foo­lish Accusations of our Church, if they please but impartially to consider, how many Sectaries among us, which seem with greatest Zeal, and least Knowledg, to run into the furthest extreme from Popery, have not only serv'd the Design of what they appear averse from, but in­deed have still a very great sympathy with them in their Principles and Pra­ctices; and do but charge us with what they are most guilty of in Fact them­selves.

[Page 465] §. 5. But before we enter upon this undertaking, to shew how those who are in separation from our Church do really conspire with the Romanists. To prevent any mistake, let it be remem­bred;

First, That we do not deny that most of our Dissenters do openly demonstrate a very zealous and undoubted abhor­rence of Popery; their real purpose in which is not here questi­oned, but believed: Sunt alii qui etiamsi non spiritu Aegyptiaco & dolo moliuntur reditum ad Papismum, at incuriae & latae culpae reatum tamen incurrunt. Alt. Damasc. p. 558. For such is our Charity for those who are generally seduced; we count it in­deed the unhappiness of their Error, that many of them do entertain such Principles as are agreeing with Popery, but we do not charge upon them the knowledg of, or consent to the Consequences of their own Principles; but conclude they are sown in their minds (not by their own direct choice, so much as) by the slight of Men, and cunning craftiness whereby they lie in wait to deceive.

2ly; Among the diversities of Sects thus influenced, we acknowledg it most manifest, that some are more acted than [Page 466] others, by far: —hâc in re scilicet unâ mul­tùm dissi­miles: ad caetera pe­nè gemellî. Horat. l. 1. Ep. 10. Nevertheless all that are in separation from our Church, in that their very division from us, do actu­ally joyn with the Romanists, to streng­then their hands, and weaken the Inte­rest of our established Reformation, (more or less).

And I suppose it may be taken for granted, that generally they who raise most clamour against our Church as guilty of Popery, they most of all others will appear most actuated by the Ro­man interest.

3ly; And since of late especially some of the worst Principles of Popery, have appeared among us most manifest, from such most notorious practices, as are the very proper Consequences of their ge­nerally approved Doctrines; It may be judged most seasonable, even at this time, that all sincere Persons be awa­kened to see whither those Divisions na­turally lead, in which so many have bin engaged; whose interest they serve; whom they join with, and are acted by, (how ignorant soever they are there­of).

Especially since of late there hath bin so much discovery made, that the over­throw of the Church of England hath [Page 467] bin all along one of the principal aims of the Conspiracies of our Adversaries; and that they have endeavoured to ef­fect the same by what our Separatists call Liberty of Conscience, (tho God pre­serve our Liberty and our Conscience from such Snares, so artificially laid by the Romanists: who have made most use of the Dissatisfactions and Oppositions of our Domestic Dissenters to compass their intended Designs). Thus Thua­nus, tho of the Roman Communion, declares, in his History of the Gun-Powder Treason here in England; Rejecto libello sup­plice pro Libertate Conscien­tiae oblato. The first design of their Conspiracy began, upon the Papists Petition for Liberty of Conscience being rejected.

§. 6. But (because many are huge concern'd to shift off the conviction of this great Truth) if any say,—Oh, now is the time for Protestants to be united against the Common Adversary: and why is such a distinction kept up be­tween Church-men and Separatists? Very true; why is there? who hath made and continued the difference?

Wherefore the proper means for con­solidation of such an Union among all true Protestants among us, which is most [Page 468] earnestly desired by us, is for our Sepa­ratists to come off from such their Divi­sions as are still designed for the over­throw of our Church; especially since the Presbyterian Brethren well observed, That a more firm union and consent of all Grand Debate. p. 3. 1661. such, as well in Worship as in Doctrine, would greatly strengthen the Protestant In­terest against all those Dangers and Temp­tations which our Intestine Divisions and Animosities do expose us unto from the Common Adversary.

2. For them also to forsake such Prin­ciples and Behaviours as serve the Inte­rest of the Roman Church; and peace­ably to return into Communion with our most moderate Church, which is ready to over-look what is past, if it may be secure of their Communion for the time to come: But never let it be thought that our Church will ever come into their Schism, or that we will go about to sail to Rome by a side-wind of Separation.

§. 7. And now to prove the fore­mentioned Proposition: That our Se­paratists (I do not say, all alike, nor that any sort agree in all these Instances following, but) more or less do con­spire [Page 469] in Fact (however not in intent) with the Romanists; One single proof of the whole might be sufficient, namely, from their separating and dividing from such a Church as ours is, (which Divisi­on is the main Art, and Counsel, and Design of the Roman En­gineer Ʋ [...] (que) facilius Catholici Sectarios opprimere possint, variis obductis causis & artibus alios ab aliis ut divellant occasiones cap­tandae. Jo. Paul. Windeck de ex­tirp. Haeres. Antidoto.;) and from their constant and common busi­ness, which is by Reproa­ches (much alike) to vili­fy and deprave our Church in all its Constitutions and Offices: and especially they jointly la­bour to vilify our Clergy, calling them Ministers of Satan, Clero Anglicano nihil pu­tidius. Campia­nus Jesui­ta. and Baal's Priests, &c. Which beside that, it is a cursed, unjust, and ingrateful practice; so a more acceptable Work our Separa­tists could never do for the Church of Rome.

2. As they serve the Romanists now by their Practices, so may they more hereafter by their Opinions; for so ma­ny Points as they are off from our See the 8 & 9, Pa­rag. of this Chap. Church, so much the nearer are they coming to them, (sundry ways) as in opposite Errors the Causes may be com­monly the same. Thus Arch-Bishop Laud Pref. of the Con­ference. against Fisher observed; The [Page 470] Rigid Professors on either side have quite leaped over the Mean, and have bin rigid the other way, as Extremity it self—and is a very natural motion. For a Man is apt to think he can never run far enough from that which he once begins to hate. Of which sort the several Factions and Inte­rests among us have bin continually like the Friars at the Council of Trent, who were always watchful and zealous to maintain their peculiar Doctrines: among which extremes, our Church (if she might be listened to) would reduce all to a due temper, upon surer and more reasonable Foundations, than the Bishops at that Council laboured to do.

3. As our Laws by one name call both sorts of Separatists, Recusants; so our Romanists and Sectaries behave themselves much alike: The one have their private Masses, the other their Conventicles, both contrary to the Laws of our Kingdom and our Church: Both the Romanists and the Separatists join in requiring a License for the Exercise of their Religion in private Houses.

4. Both our Romanists and Sectaries by encreasing our Divisions, help with joint force to make a general Toleration necessary, which would give the Roma­nists [Page 471] the greatest advantage they can desire.

They both supplicate with equal ear­nestness to be tolerated, whereas the Principles of each lead them not to tole­rate others.

5. Their pretences to all mildness and gentleness, are equally supple and assuring: but how mild they are when they are uppermost, odious experience testifies, so that Instances of their ex­treme Rigors, which are most known, need not be enumerated. We need not call on the Inquisition to testify to the Rigors of the Romanists, nor look into all the Severities of the Disciplinarians, who have bin known to inflict Censures for a suspicion of Covetousness, a super­fluity in Raiment, for dancing at a Wed­ding, for using their Liberty in their Recreations; and have kept others (as well as themselves) from the Sacrament of the Lord's Supper upon uncharitable Accounts. It hath bin observed, where the Discipline in Scotland was establish­ed, the People had a high Commission in every Parish, and groan'd under the Arbitrary Decrees of Ignorant Gover­nors: If there arose a private Jar be­tween the Parent and the Child, the [Page 472] Husband and the Wife, these Domesti­cal Judges must know it. Formerly and lately among some, they have bin scarce allowed in Conscience to marry with­out the consent of the Teacher: or when they have, it hath bin matter of com­plaint.

6. It hath bin already observed at large, (Chap. 13. §. 58.) how both the Romanists and the Separatists agree in their groundless and unjust accusing the Government of Persecution: like the Donatists of old, who cried out Perse­cution, when they most of all had affli­cted the Catholics.

The Romanists have their dire Ana­thema's and heavy Censures; the Sepa­ratists their cruel Maranatha's; and preach Damnation most of all against them that differ from them, especially if they be of the Church's side.

7. Nevertheless both sorts can very easily give out Indulgences to their own Parties. God sees no sin in his Chil­dren, say some Sectaries: Which is a greater Bribe to be of their Party, than any can be found in the Penitentiary Tax, for Sins as they are sold at Rome.

8. When the Papists and the Separa­tists have bin at a loss, that they cannot [Page 473] justify their Proceedings by the Laws of God or Man, then they meet in one common Sanctuary, whereby they are bold to sanctify the most extravagant Practices; pretending Providence for their Warrant. Thus Pope Pius 5. in his Speech in the Consistory of Cardi­nals at Rome, after the murder of King Hen. 3. of France, sundry times, in one Oration, he magnifies the Exploit of that wretched Zealot, as brought about by the special Providence of God Non nisi Dei opt. Max. particulari Providentiâ & dispositione perpetratum.. The same impu­dence or ignorance others have used to defend such Practices as no Laws, Divine or Hu­mane, could justify, sheltring them un­der the wide pretence of Providence; which hath bin well call'd, Answer to Mr. Jenkins p. 16. Regiment politicum fun­datur in extraordinarià Dei Providentiâ. Ibid. p. 15. A fine pliable Principle, it will lap about your finger like Barba­ry Gold.

9. The Romanists enlarge their Creed in sundry Articles, (without be­lief of which there is no Salvation) and very many Separatists deliver their pe­culiar Doctrines as absolutely necessary to a state of Salvation, (tho among the divided Sects many of them are contra­ry one to another.)

[Page 474] They both often stuff their Prayers and their Chatechisms with Matters of doubtful Controversy; and in main­taining the same, they are alike too dog­matical.

10. We need not here prove what is so well known, namely, the mean Opi­nion which the Romanists have of Holy Scriptures, supposing they receive their Authority from the Pope, yet receiving their own Traditions with equal affecti­on and reverence. The Separatists, by casting off (to another extreme) the real Authority and Testimony of God's Church (which hath bin all along the Keeper, the Witness, the Defender, the Interpreter of Holy Scriptures) by de­grees many of our Separatists have come to throw off the Holy Scriptures as a Rule of Faith and Manners. The Ro­manists they add their own Traditions to the Word of God; and many Secta­ries call their Teaching, and their Im­pulses, the Word of God, which often is quite contrary thereunto.

The Romanists set up the Pope for an Infallible Interpreter; many of the Se­paratists account the Private Spirit an Infallible Interpreter. V. Ch. 4. §. 3.

[Page 475] 11. The Romanists pretend that Mi­racles and extraordinary Gifts have not ceased, but are still necessary Signs of a true Church. It is also the very height of Enthusiam to hold as many of our Separatists do, That Immediate Revela­tions from God, and extraordinary Il­lapses from the Holy Spirit, are necessa­ry and common among all the Faithful.

Which Pretences lying obvious to an easy Confidence, cannot easily be wre­sted from such as will hold them to their own destruction.

12. The Romanists assert an implicit Faith which is determinately resolved into the authority of their Leaders: Whether the like is ever required by the Leaders generally of Factions among us, I do not now enquire: But how­ever that the same is granted by their Followers appears most evident; For when many can give no reason for what they hold, they keep close to their Ring­leaders, and move and change with them generally; and how much the Autho­rity of the Persons they have in admi­ration, governs them, more than any sway of Argument, is daily experien­ced. And whereas a due regard on this side, the implicit Faith of the Roma­nists [Page 476] is due to Governors, V. Ch. 6. §. 9, 10. toward such, how scrupulous, deli­cate, and wary are they, (not to say disregardful); but in following their Ma­sters of Factions, how prone are they, and sequacious.

13. Both the Romanists and Secta­ries (to serve their turn upon occasion) cast off the use of Reason, wherein God hath made it a Guide: Therefore they both reproach our Faith as a hu­mane, probable, natural, fallible Faith; the one because we will not receive Oral Tradition, and the like Uncertainties; the other, because we do not think an immediate extraordinary testimony of the Spirit necessary to assure us of the certainty we have of our Faith, of the Truth of Holy Scriptures; to afford us also our words in Prayer, and the assu­rance of our Salvation.

14. The Superstitions of the Papists are notorious, and also of our Sectaries; and so many, they are not here to be numbred. If Superstition be going be­yond all measure, their humour is to keep no Measure nor order, but to heap one superfluous thing upon another; and then they think God is pleased, be­cause they are: Many of them account [Page 477] it a sign of Grace, and the favour of God, and matter of greatest Conscience, not to hear or use Common Prayers, nor any decent Rite or Practice required by the Church.

The Romanists invoke Saints of un­certain Sanctity: Many of the Separa­tists call those of their own Party the only Saints, and judg them to have the right to judg the World, and in the mean time to rule it; if they cannot do that, they must censure what is done by others.

15. The Romanists and our Enthu­siasts are very much the same in their Pharisaical Humour, (described at large, and reprehended by our Saviour, Mat. 23. 4.) To name only, Their binding heavy Burdens and grievous to be born, and laying them on Mens shoulders. As the Romanists add twelve Articles to their Creed; a wondrous number of Cere­monies to their seven Sacraments: Not to mention more of their loads of Injun­ctions; their Festivals; their Auricu­lar Confession; their Vows; their Scourgings, and Fastings, and Penances which they lay upon the Poor; when the Imposers do not touch them with one of their fingers, or with wetting [Page 478] the least of them, they can get them­selves an easy Dispensation. Doth not the same Pharisaical Spirit possess many, who make the Peace of the World, and the Church, depend upon their peculiar Doctrines? Who make all they can, think it a sin to come to Common-Prayer; to kneel at the Sacrament; to be Baptized according to Order of the Church; to pray in a Form; to wear a Surplice: Instead of making broad their Philacteries, and enlarging the Frin­ges of their Garments, they have had ano­ther sort of Superstition, in wearing their Hair in a precise cut, (somewhat like the tonsures of the Romanists); some will not wear a Riband: Others not Starch in their Bands, nor pull off their Hat.

16. The Council of Trent makes the Intention of the Priest necessary to the Sacraments: Many of the Separation make the Spiritual Grace of the Minister absolutely necessary for the Peoples re­ceiving benefit from the same.

17. Both the Romanists and the Sepa­ratists use much the same kind of Arts to blast their Adversaries: The Romanists have their Legends and Fables; just so our Separatists love to pick up Stories of [Page 479] Bishops and the Clergy, and to patch them together in enmity to our Church; with these they keep up the humour of the People who entertain them with good things. I wish such would remem­ber what in Levit. 19. 16. the command is, Thou shalt not go up and down a Tale­bearer among thy People: which the Ghaldee Paraphrase interprets, (Non comedes Placentas in Populo tuo) Thou shalt not go up and down among the People pa­cifying thy Appetite, eating of their De­licates, and to please them again, tell tales of Governors Apud An­glos est si­mile genus Hominum quoscircu­latores I­tali vo­cant, qui irrumpunt in Convi­via, &c. Erasm. Eccles. l. 3..

18. Most of our Ineptè nobis tribuis Ca­tharorum nomen, cùm Ca­thari suos habuerint Epis­copos, quos nos omnes sub­latos ex omnibus Ecclesiis optamus. Altar. Damasc. p. 367. Sepa­ratists are highly against the Government in the Church by Bishops: and in the Covenant the same is ranked with Superstition, Heresy and Schism: Even so the Jesuits, who are the great Exalters of the Pope's Supremacy, declare commonly against Bishops, as if the source of all Disor­ders came from Bishops contending for their Jurisdiction; which (say they) makes so many small Popes, (thus the Jesuits argue V. C. Pa­lavicini Hist. Conc. Trid. l. 1. c. 25.): Then it will follow that the Pope cannot dispose of things be­longing to their Jurisdictions; and then [Page 480] the Pope may be opposed by these Bi­shops, which may be a ready way to overthrow the Papacy. So that the Controversy, who hath the Jurisdiction which belongs to Bishops in common, nay, who have such Jurisdiction by Di­vine Right, is driven between the Court of Rome, who challeng it to the Pope, and other Consistories among us in Di­vision from our Church.

Wherefore in opposition to Bishops, the highest Papalins talk most of the Sovereign Power of the People, because they hold the Interest of the Pope to be upheld by their veneration. And by the Interest of the Jesuits for many years of late, the Popish Faction in England have bin with-held from having any Ti­tular Bishops. And most of our Sepa­ratists would be glad there were no other; thus in their opposition to Bi­shops they agree.

19. Both the Romanists and Separa­tists extreamly agree in their Principles against the Civil Magistrate. According to that of Bishop Lany Serm. on 1 Thess. 4. 11.; The Papists and Presbyterians hunt in couples against the King's Power and Supremacy. 'Tis admirable to see how the Common-Wealths Men, in the times of the late [Page 481] Rebellion, received their Principles from the Ancient and Modern Writers of the Jesuits, and other Papists; and still agree with them in most of the Republican Doctrines, and Tendencies of them to the like Practices. Both the Papists and the others infringe the Au­thority of the King in Ecclesiastical Mat­ters within his own Dominions: Both deny the Right of Kings to call Synods and Ecclesiastical Convocations: Both hold that Kings may be put out of all Ecclesiastical Communion: Both deny the Supremacy of the King; one attri­butes it to the Pope originally, the other to the People. And the same Argu­ments which the Pope useth for his Su­premacy over Kings; the Disciplinari­ans use for establishing their Soveraign­ty: the one exempts all the Clergy from the Jurisdiction of the Supreme Magi­strate: and the other Disciplinarians in Scotland have now a long time endea­voured to have their Ministers exempted from the Punishments of the Civil Go­vernour. The pretence of the King's Au­thority against his Person, was hatched un­der the Roman Territories, and was made use of in the Holy League of France Chr. Loyalty, l. 2. c. 1. V. Fowlis of Pop. Treason [...] &c.. The Rules for making a King become a [Page 482] Tyrant, and then ceasing to be a King, that it may be lawful to attempt any thing against his Person and Life, are so much the same that they cannot be more: if we compare Lessius, Suarez, Bellarmine, and many other Jesuits, and Mr. White of Obedience and Government, with Knox and Buchanan, and many other Republicans since; wherein both sorts, as Rivals, seem to deal with the People, as some Gallants do by foolish Women, flatter them so long into a pride and conceit of themselves so great, that at length they become intolerable and ungovernable: Of this sort were the Discourses in the Council of Basil, rela­ted by Aeneas Sylvius, (afterward Pope) who could not contain from highly commending Quem Sermonem sic do­ctè, sie verificè, sic suavi­ter disputarit. Commentar. de gestis Concil. Bas. in Fascic. rer. expe [...]. fol 4. the Bishop of Burgen for his admirably vilifying the Power of Kings. Thus the worst of our Enthusiasts, and of the Romanists, agree in that Character of the Pharisees; They migh­tily employed their Powers to oppose Kings Jos. An­tiq. l 17. c. 3.. So true is the observation of King Charles the First, [...]. §. 15. of some Protestants; They seem to have learned, and to practise the worst Principles of the Papists. And of [Page 483] both, the Lord Bishop of Salisbury; The Bigot and Jesuited Romanist, the frighted and transported Reformist, have bin Authors of the most horrible Treasons and Rebellions.

20. I need not here particularly re­late how many Doctrines of the Roma­nists tend to dissolve the very Bonds of Relative Duty one toward another; as in their Monastical Vows; absolving Peo­ple from their Oaths and Allegiance, and Faith with Hereticks, &c. How do ma­ny Principles of our Enthusiasts and Separatists, tend to destroy the Relation of King and Subject, Bishop and People? Their very Divisions, how do they alie­nate the minds of Christians one from another? Tho they ought to belong to the same moderate Church, are Subjects of the same most Gracious King, are of the same Protestant and Reformed Inte­rest, beside the danger they bring to themselves and their Families, by their pernicious and destructive Separation, so many and more might be the Instan­ces of their loosing the Bonds of Rela­tive Duty.

§. 8. Among other Sects, it would grieve any one to behold so many sedu­ced [Page 484] into the silly Herd of Quakers; a Sect into which the very dregs of Here­sy and Schism seem to have bin drein'd, as it were, into one Common Shore: In the inventing and propagating which, even Satan and the Jesuit seem to have club'd their utmost Art; possessing them with an evil Spirit of Delusion, which they call the Light within them; ac­cording to which, what is most contrary to Holy Scriptures, and Right Reason; and the testimony and judgment of the whole Church, and the prudent com­mand of Governors, and the sence and custom of wise and pious Men, must pass for an extraordinary illumination from God, merely on the credit of their own saying so.

This one Enthusiastical Conceit of the Light within, and Opinion of such Reve­lation from God, is the most unhappy contrivance and suggestion that can be, to lift up silly People above a possibility of being contradicted, by any sober Principles of Scripture, or Reason, or regular Authority; fitted to possess such with a lusty pride, and bewitched con­ceit of themselves; an incorrigible mo­roseness, and obstinacy; an intolerable censoriousness, a sordid scorn of what­ever [Page 485] is in just place above them: and wonderfully disposeth such for Popery; for when once they are sufficiently di­vided from our Church, the Work is sufficiently done. Then if any arch-Emissary from Rome, will come with Vi­sions and Revelations, and a shew of ex­treme Authority; and humor this Peo­ple still in their outragious clamours a­gainst our Church: especially if they will fall a quaking and groaning intole­rably, and appear in the Streets, as some have done, soundly be-dunged with Ca­lumny and Filth, such may make some People believe any Romish Tenets as Revelations from God.

That they have bin wrought and acted unto this by the common Authors of our Divisions, is such plain attested mat­ter of Fact, that I suppose few consi­dering Persons question it. Some long since took notice, that in the Northern Parts (where there abounded most Po­pish Priests and Recusants) there this upstart Sect of Quakers first sprung up; sending thence their Emissaries two by two into other quarters of the King­dom, (as the unclean Beasts entred the Ark by Couples): beside which, many Reasons confirm the same.

[Page 486] 1. The effect in that Spirit of Divisi­on and Delusion, which so succesfully obtains among them; to break in pie­ces the Peace and Order of the Church, unto which of all Sects these are the most Antipodes to.

2. There are none whose Tenets more tend to destroy the Holy Scripture as a perfect Rule of Faith and Manners: instead of which, and in opposition to the same, they set up the Suggestions of their Light within them, which they call the Word, the only Guide unto Per­fection Perfectos se appel­lantes & semina electionis. De Valen­tinianis. Iren. l. 1.; which they and the Romanists pretend: the one even unto super­erogation of Merits; the other to be above all need of confession of sin.

3. None come so near the Papists in the matter of an infallible Judg of Do­ctrines.

4. The Light within them is very much like the Enthusiasms of the Ro­manists; as Dean Stillingfleet hath set them forth in the Fanaticism of the Church of Rome.

5. They join with the severest Ro­manists, in their reproaching the Offices and Orders of our Church, and especi­ally villfying her Clergy; whom they would have by all means to vow wilful Poverty.

[Page 487] 6. By refusing all Oaths, their Allegi­ance is left uncertain to the King, which is the main thing such Papists would have.

7. The King's Supremacy is left un­acknowledged, which is another prin­cipal preparation for the owning of the Pope's Supremacy.

8. In that they refuse to assist their Prince in his Wars, and pretend they hold it unlawful for any to fight: By that Principle they not only take away the Power and Sword of the Magistrate, and leave the King and Country unde­fended, that none can live in peace and safety, and consequently that Opinion leads to overthrow the very being of the whole Kingdom.

But the Pope also serves his Design by them, being sure that so many as there are of that Sect, so many will never op­pose him by Arms: Whereas they who bind, can also loose; and the same Agent can be able to stir up their Spirit of Zeal also, (which the longer it hath bin contained, will be the more furious) a Specimen and taste of which fury, we experience in the keen violence of their Tongues, which are as a very sharp Sword, upon sundry slight occasions.

[Page 488] And when once they shall be assured that the Lord hath delivered a People to slaughter, then Down Dagon; then they will pretend they must be the Sampsons; and like Pope Pius 5. (in his Bull against Queen Elizabeth) they will cry out, God hath set them over all Princes and Nations, to pluck up, and destroy, and to scatter, to plant and to build: They will presently be for binding Kings in Chains, and our Nobles in Fetters of Iron; that the Saints may rule, and that the mountain of his Holiness may be ex­alted.

9. In the mean while they have a­mong them such a political and artificial dependence on their principal Leaders, and the administration of their Body is cast into such a method for communica­tion of News, and Tantum vaferrimi ve­teratores ex solâ correspon­dentiâ utilitatem ad unio­ [...]em tuendam sentiunt—Hospin. de Jesuitis. l. 4. intel­ligence of their Affairs and Interests, as we may be sure is contrived and mena­ged, and directed by more subtil Wits than their own; being so ve­ry like the same method which the Agents of Rome use themselves for the propaga­tion and disposition of their Matters. To mention nothing now further of their Agreements with the severest [Page 489] Emissaries of Rome in their pretences to all mortification of Spirit and mildness. In their pretences to extraordinary and miraculous Gifts; in their many kinds of Superstitions, and Pharisaicalness; in their clamours also of Persecution; in their grievous Anathema's and Curses they use against us, too like the Roman Curses, by Bell, Book, and Candle; which sheweth what is the Light within them.

§. 9. It might be no difficult thing to shew some of those steps and degrees by which some commonly advance to Pope­ry, who separate from Communion with our Church.

The first step to Division is, When what is amiss in Government and Go­vernours, (in Church or State) is set forth to the full advantage of dissatis­faction, as may make withal the most la­mentable out-cry that may be: unto which there shall never be wanting arch and cunning Instruments, who by all plausible means shall stir up the hu­mour, and Passions, and Zeal of the People under such pretences, as shall most inflame and excite them.

[Page 490] Then in the next place are made such immoderate pretences to Purity, and profession of Saintship, as when poor simple People experience upon trial the same to be false, and not to answer their expectation, they run and seek from one Sect to another, till they come to be Quakers, and so (as we see) in the next preparation to Popery.

3. Having thus cast off all Forms as dangerous and unlawful, being raised to expect every-where the effects of a Spi­rit extraordinary, they are made so En­thusiastical, 'tis hard to contain them within ordinary bounds, till they arrive at the perfection of Enthusiasm, the Light within.

4. By the way we must note, there is no one Principle which hath bin the Original of all this Enthusiasm and Di­vision, more than that, Nothing is law­ful to be done, but for which there is an express Example or Precept in the Scrip­ture.

Which attributing to the Holy Scrip­tures that Perfection which is beside the end of them, doth tend, by consequence, to take away the true perfection of them which they have, (which hath bin con­sidered in the 4th Chapter) which hath [Page 491] bin found true: for all these sub-divisi­ons of Sects, have tended in the con­clusion to cast off Holy Scripture as a Rule. By the consequences of this Principle, is come to pass what Arch-Bishop Whitgift, and Hooker, and others foretold; If Puritanism should prevail, it would soon draw in Anabaptism. From them we have had Quakers and Seekers, and other Sects, which divide us, and are ready to destroy us, and to bring in Popery, as it were, at the back door: I may not dissemble my own fears, (saith Bishop Sanderson Pref. to his Serm V. Arch. Bp. Laud's dying Speech.) if things still go on as they have hitherto proceeded, the appli­cation that some have made of that passage, John 11. 48. The Romans will come and take away both our Place and Nation; will prove but a true Prophecy, and Popery will over-run all at the last.

5. But when they are run out of all possibility of pretending any Scripture to justify their Actions, they then war­rant them by Providence, and such a necessity as God hath called them unto by extraordinary Revelations, and Im­pulses, which in the next remove comes to be Light within them.

6. And when once they are off from our legal Establishments, what can stop [Page 492] the Divisions of several Sects from end­ing in confusion, and being made a prey of by designing Men, whose business is, when the Public is on fire, to make out their Spoils? And who think we are most cunning and industrious to make the advantage by all this, but they whose greatest Business, and industrious De­sign, is to have our Church ruined? Who make use of our Divisions to cry up also the necessity of an Infallible Judg of Controversy.

The Infallible private Spirit, is a fair preparation thereunto: and when they have broken and discredited the Autho­rity of our Church, they have that ta­ken away, which gives them most hinde­rance and opposition.

§. 10. What hath bin in so many In­stances proved, is most agreeable;

1. To the Art, Industry, and Design of the Romanists, to make use of the Prejudices and Passions, the divided Principles and Interests of Men, to serve their purposes; which are, by any means whatsoever to multiply Proselytes, and enlarge their Party: Wherefore the Thesis of Bishop Bramhall out of Nilus, was worthy such an Assertor; That the [Page 493] Papacy as it was challenged and usur­ped in many places, and as it hath bin usurped in our Native Country, was ei­ther the Procreant or Conservant Cause, or both Procreant and Conservant of all the Ecclesiastical Controversies in the Christian World Bp. Br. Gro. Rel. p. 74..

2. This is no more than what is agree­able to most common experience since the Reformation, and hath bin noted with great authority and remark. In the Preamble of the Act of Parliament, 27. Hen. 8. 1536. The Public Authority of the Kingdom took notice, how many of the Pope's Emissaries were practising up and down the Kingdom, and persuading the People to acknowledg his pretended Au­thority.

In the Homily against Rebellion, it is observed, That the Bishops of Rome, by the Ministry of their disguised Chaplains creep into Houses in Laymens Apparel, and raise Rebellion. The same Comenius relates was practised by them in the Bohemian Church Admiscebant se perso­nati quidam, qui Papa causam promoturi dissenti­nes mutuas promovebant. Histor. §. 36..

Our English History tells us of sun­dry seditious Motions, soon after and about the time of the Reformation, which received their Impressions and [Page 494] Continuance from the influence of Romish Agents, as V. Acts and Mo­numents. p. 1086. 1087, 1306. in the Lincolnshire, and Yorkshire, and Devonshire Commo­tions and Rebellions, which were actua­ted by Monks, Priests, and Papists. And how the like Game hath bin played ever since (especially from the beginning of our Troubles) in England, Scotland, Ireland, &c. Mr. Fowlis gives sundry proofs in his History of Pretended Saints, (Ch. 3.) which other observable Testi­monies notoriously do verify. Arch-Bishop Whitgift frequently traced their footsteps in the dust they themselves raised; I am persuaded (saith he Def. of Answ. to the Ad­mon. p 349) that Antichrist worketh effectually at this day, by your Stirs and Contentions, whereby he hath and will more prevail against this Church of England, than by any other means what­soever.

These Divisions (the Character of a Carnal and Unspiritual Temper) the Learned Mede V. Medes Life. §. 44. p. 30. rightly judged, At once weaken and dishonour the Protestant Cause, and occasion the grand Enemy to triumph; who seeing much of his Work done for him, by those who would seem most averse from him, while they bite and devour one another, claps his hands, saying, Aha, Aha, our Eye hath seen it, so would we have it.

[Page 495] The Lord-keeper Puckering spake of the unquiet Puritans in Queen Eli­zabeth's time, who pretended to be at War with the Jesuits; yet by their se­paration they did join and concur with the Jesuits, in opening the door, and preparing the way to the Spanish Inva­sion. King James in his Letter to the Assembly of Perth Dat. Aug. 25. 1617., took notice how many of the Discipline shook hands with the upholders of Popery. King Charles I. of blessed memory, declared truly, It is possible that a Papacy in a multitude, may be as dangerous as in one.

Bishop Sanderson, in his excellent Pre­face to his Sermons, saith, It hath bin ob­served, that where the Jesuits have bin most busy, other Factions have bin most Insolent; and that those who have lived in those Countries where there are the most ri­gid Presbyterians, there are the most zea­lous Romanists; for (saith he) they help together to pull down the same form of Go­vernment.

Our present Lord Bishop of Lincoln Popish Princi­ples, &c. p. 78. takes notice of the favour the Papists had under Oliver Cromwel, and the free­dom from the punishment of the Penal Laws, more than ever they had before, (under King Charles the Martyr). No [Page 496] Oath of Allegiance and Supremacy was pressed upon them; our Liturgie and Com­mon-Prayer were taken away, so that there was no way then to discover or legally con­vict a Popish Recusant. Notwithstand­ing the same Oliver (in a Speech to one of his Parliaments, 1654. Sept. 4. V. Mr. Fowlis Hist. of pretended Saints. p. 13.) profest that he could prove by witness, that they had a Consistory and Council that ruled all the Affairs in England. And in the Year 1647, when the King's Cause was at the lowest ebb, then the Romanists, by approbation of the Sor­bon Doctors, were ready to give such full satisfaction and assurances of their fi­delity to the Civil and Political Govern­ment in the Kingdom, whatsoever it shall be P. Walsh. p. 522.: Which they refused to do, when by the Moderation of the Government, they had a Convocation permitted them for that purpose at Dublin since the re­return of his Majesty. Then the Ro­man Leviathan had a fine time to play his Game, and to sport among the People, which are like many Waters: Then they laid their fruitful Spawn of Divisions in the Church, as well as Dissention in our Kingdom: As Arch-Bishop Laud most truly on the Scaffold declared; The Pope never had such an Harvest in [Page 497] England since the Reformation, as he hath now upon the Sects and Divisions that are amongst us.

3. The same experience which our Church and Nation hath had of the Conspiracy of the Sectaries and the Ro­manists (at least) in event; other Churches and Nations have also obser­ved V. Lib. Ecclesiast. p. 10, 11.:

As in Switzerland the Anabaptists were animated by the Papists: And in Bohemia some furious Divines carried on the Pope's Interest. A Jesuit who suf­fered at Strasburg, confest that he was one of the thirty Jesuits who was em­ployed to be Agents for the Roman Cause in the late German Wars V. Mr. Fowlis Hist. of our pre­tended Saints. p. 12..

And Crucius De Doctr. Jesuit. l. 4 in his Speech, as we have it in Hospinian, saith, We are sent into Germany, not only or chiefly that we might be Teachers, and Preachers, and Schoolmasters in the Schools and Churches, but that we use all means that the Prote­stants do not encrease; that we may join our mutual Endeavours, Strength, and Arms, that more easily we may root them out. And for our overthrow, if they are our Incendiaries, as it is believed, we may say with reference to them, what Pliny in his Natural Philosophy speaks [Page 498] of the nature of things; considering their Principles, and the Fires which break forth out of the Ca­verns of the Earth; It is the greatest wonder of all, that every day, All things are not in a conflagration Excedit profecto omnia miracula ullum diem fu­isse, in quo non cuncta con­flagrarent Plin. Hist. Nat. l. 2. c. 107..

4. That sundry of our Separation have bin thus acted, hath bin often among us in fact deprehended, together with the Confessions of those who have bin both Actors, and acted by them: Which is matter of such known discovery, that it needs no repetition here: Yea, of this sometime they have suspected one ano­ther; for one of the Independent P. Sterry, 5 Nov. 1650. Bre­thren said,

The same Spirit, saith he, which dwells in the Papacy, when it enters into the purer form of Presbytery, as fuller of My­stery, so is fuller of despite and dan­ger. Inter fi­nitimos vetus at (que) antiqua simultas. Juven. Sa­tyr. 15..

In the late Morning Exercise against Popery, one saith Serm. 4. p. 103., The Papacy, toge­ther with their Religion, have had a Party, and kept up an Interest among the Prote­stant Churches. But because the Dissen­ters love to have it thought, that those of our Church are more guilty herein; as there seems to be insinuated: There­fore,

[Page 499] §. 11. Unto all this, if any object, and tell us of the Advice of Cardinal Allen to the Persons who undertook to reduce Ireland again to Popery:—Among other things they should apply themselves to the Conformists, and pos­sess them with the Factiousness, Disobe­dience, and Disorders of the Nonconfor­mists, that so they might be provoked to spend their fury on each other to their mutual ruin.

We answer; We hope that the Church of England, and her right conformable Clergy, have bin so setled by the esta­blishment of our Church, as not to have had their Principles corrupted by Po­pish Influence:

As appears, 1. from the constant and stout opposition which Popery hath had from the Fathers and Sons of our Church.

And, 2. in that the many surmises of the contrary, have proved, upon the test, very notoriously foolish and false. Let any of them prove our Principles and Practices such, as we are able to do theirs, to serve the real Interest of Rome.

3. Let them know, that those who [Page 500] have bin most violently slandred as fa­vourers of Popery, are known to have done more real and faithful service to the Protestant Cause, than all those that have entertained and promoted that ru­mour, have bin able to do. I will at present only mention Arch-Bishop Laud, (whose Labours against Popery, and the other Separation were equally vigilant).

Of whom the Letter of Discovery (of the Treason against the King and Kingdom, and the Protestant Religion, Octob. 1640.) thus speaks; Yet notwith­standing there remained on the King's part a knot hard to be untied; for the Lord Arch-Bishop by his constancy, interposed himself as a hard Rock. And yet it was a lamentable hard case, that at the very same time the Reproaches and Sediti­ons of the People were inflamed against King Charles I. of blessed memory, and Arch-Bishop Laud, under suspicions of their favouring Popery; at the very same time the Jesuits were conspiring the killing of King Charles I. and also Arch-Bishop Laud, and the Convulsion of the Kingdom, and the Ruin of the Prote­stant Religion, and introducing of Po­pery, (as appears by the Discovery to Sir William Boswell at the Hague, 1640, [Page 501] and sent over by him to the King and the Arch-Bishop).

Even thus hath bin the practice of the Romanists, to slander Princes also for being Papists, and then to assassinate them for being too zealous Protestants The Lord Chancel­lors speech March 6. 1678..

4. Whereas our Enthusiastical Friends are ready to object unto us, That the Church of England is either Popish, or in some degree prepared to be so, name­ly, because she hath Bishops, a Liturgy, and Ceremonies.

Such might know, if they rightly un­derstood things, even what they object, that these things do most of all oppose Popery; and help to secure us from it.

For, 1. Episcopacy asserted in our Church, is the greatest opposition to Popery that is; for the very formality of Popery, is the Pope's Jurisdiction over all other Bishops and Churches; which Authority of the Pope is no where so much contradicted, as by our Episcopacy. To say nothing what our Bishops unde­niably and unanswerably have performed against Popery; It is very well known what rejoicing that Vote for pulling down Episcopacy brought to the Romish Party; how in Rome it self they sang their Io Paeans upon the tidings thereof, and [Page 502] said, triumphantly, The day is ours Bp. San derson's Pre [...]ace. §. 17..

2. A Reformed Liturgy as ours is, (separated from all Popish Soyl and Cor­ruption) must needs be it self the great­est security from Popery; since the want of it tends to bring in the worst part of Popery, which is Enthusiasm, and Phanatical pretences to Revelation, and an Infallible Spirit, (as hath bin a­bundantly experienced).

3. Our Ceremonies reformed from all Popish Reasons and Ends of their In­stitution, are useful to defend Christia­nity from Superstition; using People to apprehend, that Christian Religion con­sists, neither in their necessary use, nor in their being necessarily refused; either of which is an equal infringing of Chri­stian Liberty.

Much more might be added in defence of what is appointed in our Church, as the Marks and Bounds of a moderate Reformation; and do afford a better Apology and Defence against the Ro­manists, in the Judgment of the General Church, than they can have who fix upon false Principles, and therefore may the more easily be turned unto the op­posite extreme: Whereas the true Mo­deration of our Church gives her esta­blishment [Page 503] against each opposite Errors. Yea, it is manifest that our Church of England thus reteining Episcopal Go­vernment, and a well-reformed Liturgy, and while it observes Christian Festivals, and a moderate outward decency in the Church of God, (as did the Churches of Christ in the Primitive Times) hath a fairer Plea and foundation of Argument, to invite and perswade any from Romish Corruption, than a Dissenter who will tell such a one, That all that is Popery: which account of things may presently beat him back, and make him conclude, that Protestants call that Popery, which in the purest and most Primitive Times, was practised in all Christian Churches in the World. Whereas how easy a thing is it for a Popish Priest to turn himself into a Gifted Brother: And what Opinion is there of the Romanists, which may not come forth as a New Light? So that it was no ill Character of a Schismatic, He is a Papist turned wrong side outward.

§. 12. Wherefore an easy Prudence (which is a per­petual kind of Divination) [...] Proverbialis se­narius, qui sic apud Cice­ronem redditur, Benè qui conjici [...], hunc vatem perhi­beto optimum. may readily foresee how [Page 504] soon, if occasion present, those Parties so seemingly opposite will close, even more certainly than they themselves are aware of: for Men of wrong Principles know not where to find themselves after a while, especially in changeable Times, because they know not where their Principles will lead them: In the mean while such as hold a stedfast Communion with our Church, must needs be the most firm Protestants of any; because they follow the Moderation of the Church it self: For Truth is ever found among the modest, who never affect ut­most extremes, which the Vulgar (of which our Dissenters consist) so passio­nately and hastily run into. Wherefore among the Considerations touching the true way to suppress Popery in this King­dom*, it was well laid down, The best way P. 132. for the suppressing of Popery in this King­dom, is to get our Church to be better un­derstood. And indeed if all who call themselves Protestants, of what deno­mination soever, understood their own Interest, they must needs be for uphold­ing our Church of England. For if it be overthrown, it must either be by Di­visions, (and certainly the watchful Ad­versaries of Rome will chiefly make their [Page 505] Game by them, whose business is to pro­mote them) If our Divisions prevail, the Romanists will prevail also Thorn­dike. Forb. of Pen. p. 37..

Or, 2ly, by Toleration; by which the same Romanists will obtain but an op­portunity openly, and, as it were, by Authority to divide and work their Wills, which without a Toleration they only dare attempt secretly.

Or, 3ly, by setting one of the Dissen­ting Parties uppermost.

But they all have given such proof of their Rigour already, that all other Par­ties will think themselves equally grieved then; and the cry for Toleration will continue to be as loud: and they can never expect from any Constitution, more Moderation than what our present Establishment affords.

Therefore all that love Moderation, and are afraid of Popery, ought to be solicitous for the welfare of the Church of England, as it is now setled.

And now I have said thus much, (and more may be said on this Head, if this be not enough, to convince any who are sincerely dispassionate) I may ap­peal to all the World of the truth of what hath bin said, with no design to reproach any ones Persons, or incense [Page 506] any one's Spirit, but in the real Spirit of Meekness, and most affectionate re­gard to such who are wrought upon to be of another mind; most heartily wishing and praying, That all who are sincere in this Nation, would at length be awakened, to see from whence our Divisions generally proceed; who they are who have nourished, and cherished, and encreased our Flames, and cast their Wild-fires among us: By whom our Dissenters have bin acted, and menaged, and chiefly made to be what they are: That thus far may suffice them to have bin gulled to other purposes than they themselves have known; that those who are honest-hearted, may be truly asham­ed and convinced, and see their Error, and may repent and return into Recon­ciliation to an excellent Church, whom they have forsaken, and endeavoured, with common Enemies, to destroy. Oh that at length they may see their folly, and their imprudence, & may make some amends, by continuing hereafter more stedfast to our Communion, for the sake of no less than the Christian Religion; unto which hath bin given so great a scandal; and for the honour of our ex­cellent Reformation; which, because [Page 507] of its Moderation, and excellent Tem­per, is really the Terror of the Roman Church: and God grant it may long, long so continue!

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 bin 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 Ʋnion 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 [Page 508] good Wishes to the Adversaries of our Church on both sides, such as are fit to conclude a Treatise of the Moderation of our Church.

§. 1. AS from the very being of Mo­deration and Equity, we are certain that the nature of absolute Good and Evil, Just and Unjust, doth not depend upon the Arbitrary Power of any, but is founded in the nature of Things and Circumstances, (or else the Assertion of Equity would be very ridi­culous); so we are sure, from what hath bin largely declared, (especially by com­paring other Extremes) That our Church of England is far from design­ing to use or encourage any arbitrary or rigorous way of Administration, which is contrary to the measures of natural Justice or Christianity.

2. As from the nature of Moderation it hath appeared, that Benevolence is the true Fountain of Equity, and an­swers the most general Law of Nature, giving the best end and measure to all Actions, (especially which have any in­fluence on the Public); which causeth Laws themselves to bend, by all gentle­ness and benignity, to the general de­sign [Page 509] of all public and private Endea­vours, which ought to be the Glory of God, and peace and good-will to Men: So we hope from the fore-going Instan­ces, it appears also, that a benevolous inclination is implanted into the very frame and temper of our Church's Con­stitution: and that from such a Princi­ple it persues the excellent ends menti­oned; not only according to the Rules of Natural Justice, but the most fair and equal Measures of Gentleness also and Benignity. Wherefore it concerns us all, who live where the Laws of the Kingdom and the Church are framed and interpreted according to this equity, to acknowledg so great a Blessing. The same Consideration aggravates the un­reasonableness of those who persue their own Prejudices, contrary to what is ap­pointed even so equitably and mode­rately. And it is heartily to be wished, that the Opposers of our Church could give any such testimonies of their Mo­deration as our Church hath done. Let any if they can, Romanist or Separatist, (of any particular denomination what­soever, as they are generally known among us) shew as much proof and [Page 510] instance of their Moderation, as I have done of our Church.

§. 2. But as in our first Chapter we laid down some general Rules, which are agreeable to natural Justice and Goodness, and also unto Christianity, by which we are directed to judg the more truly of the Mode­ration Nihil est tam praecla­rum aut tam magnificum quod non Moderatione temperari desideret. Valer Max. de animi Moder. l. 4. c. 1. of our Church: So I conceive there are some such Rules also alike agree­able to the same Princi­ples, by which the Mode­ration of private Persons may very equi­tably be judged.

1. It may be supposed very agreeable to the Rule of Moderation, not to expect or require of an Establishment, what is utterly impossible in this World; name­ly, Absolute Perfection: And for any to withhold their Obedience, so long as they conceive some things may be bet­ter, cannot but be concluded very un­reasonable.

Here it is but just to note of our Church: 1. That she never pretended of her self (nor any I know of, for her) that she was, or is, so perfect as to be [Page 511] without spot or Ʋltra etiam progredi­tur eorum morositas & fa­stus, quia Ecclesiam non agnoscunt nisi minimis quibus (que) naevis puram. Calv. Inst. l. 4. c. 1. wrin­kle; as the Brethren in their Morning Lecture a­gainst Popery deliver: There is no Church under Heaven perfectly beautiful; that remains for glory Serm. 25. p. 870.. Altho we say our Church hath a most excellent temper, it is not necessary we attribute to her what some call (Temperamentum ad pondus) such a Temperament, that no Scruple, one way or other, can alter her poise. 2. I hope from what hath bin shewed, it may appear that the possible Imperfecti­ons are in no wise so great as sundry would suppose. 3. However, not in Matters of any principal Moment or Concern to Religion.

2. It is but very agreeable to the Rules of Moderation, that such as re­quire Moderation so desirously, should give very good example of their own Moderation themselves: and should al­so lay aside their own Rigours, in unjust and severe Thoughts, harsh Words, and immoderate Actings; and not make those Rules the measure of their Moderation, which are just proofs of their Rigour: For I suppose the Observation of King Charles I. is a famous Truth; I see no [Page 512] Men so prone to be greater Tyrants, and more rigorous Exacters upon others to conform to their illegal Novelties, than such, whose Pride was formerly least dis­posed to the obedience of lawful Constitu­tions [...]. Med. 16.. And even in the Liberty of Pro­phecying, the Libertines themselves are most truly described; Sect. 17. They who were perpetually clamorous, that the severity of the Laws should slacken as to their parti­cular, and in matter adiaphorous (in which if the Church have any Authority, she hath power to make such Laws) to indulge a leave to them to do as they list: Yet, were the most imperious among Men, most de­cretory in their Sentences, and most impa­tient of any disagreeing from them, tho in the least minute and particular.