PRIMS Full-text transcription (HTML)

AN ADMONITION Moving to Moderation, Holding forth certain Brief Heads of wholeſom Advice to the late, and yet Immoderate Party.

PHIL. 4.5.

Let your Moderation be known unto all men; the Lord is at hand.

Aug. de Gen. ad lit. l. 4.

Eſt etiam menſura aliquid agendi: ne ſit irrevocabilis & immo­derata progreſſio; & eſt numerus & affectionum animi, & virtutum; quo ab stultitia deformitate, ad ſapientiae formam decuſque colligitur: & eſt pondus voluntatis, & amoris, ubi apponet quanti, quamque in appetendo, fugiendo, praepo­nendo, poſtponendoque pendatur.

By JOHN GAULE, Miniſter of Great Staughton, in the County of Huntington.

LONDON, Printed by Henry Lloyd and Roger Vaughan, for Henry Brome, at the Gun in Ivy-lane. 1660.

TO THE KINGS Moſt Excellent MAJESTY Charles the II. By the Grace of God, of England, Scotland, France, and Ireland, King; Defender of the Faith, &c.

Moſt dread Soveraign!

BEſides that your try­alls have taught you Moderation, toge­ther with magnanimity; your Majeſty learned both ofim, that not only lived in both, but (oh horrour!) dyed for them. So that now your Moderation (as well as your Magnanimity) is become not only your erudition, and your Religion, but even your na­ture alſo. VVitneſs thoſe your Gracious Letters, and Pro­clamations; the perfect model of a mind that is truly mode­rated with all graces and ver­tues: and ſo the abler to mo­derate others, VVhich made me the more affraid of this preſumption, of caſting in this my ſmall Dropp, into that immenſe Sea of yours: (al­beit it were towards the quenching of our inteſtine conflagrations) and of light­ing ſo dimme a Candle, before ſo bright and glorious a Sun. But (Great Sir!) I re­member, I ſaw (on your bleſ­ſed Birth day) a Starre at noon-day, look out with con­stant luſtre, though before, and near the then ſhineing Sun. Our Nativity-ſpel­lers (who were not a little guilty in promoting the men of our portentous ſhame and miſery, to be what they were, and do what they did; through their deluſions meeting with thoſe of their own) durſt ne­ver meddle with this famous natalitiall Star; not ſo much as once to peepe at it. They know well I (for my part) am no Aſtrologer to Progno­ſticate. Yet can I (with ſo­briety I hope) affirme from a more ſure word of propheſy, it was a Light that ſhined, though in a dark place, to their Art; but in a light place, to your, and our hopefull Expectation (and we did well to attend it) till the day of Your, and Your Kingdomes happyneſſe, ſhould dawne; and that great day-Starre, both by His Graces and Comforts ariſe in Your heart. This day-Starre did ſignifie to our hopes; That although the morne­ing of Your life might be ſomewhat (alas too much) benighted with afflictions: yet the noon-day of your fe­licity (and the Lord God promote it to be a perfect day) ſhould ſhine cleare. That you are choſen as a Starre, to ſhine before the Sunne of Righteouſneſs. That He that had his ex­traordinary Starre at His birth, was pleaſed to vouch­ſafe you yours alſo; that was borne to be his Vicege­rent here on Earth. To the end the wiſe-men of our Kingdomes might be guided in the right way, to come and honour you. And with­all, that we the leſſer Starrs might not be over dampt, in our preſumeing to ap­proach the glorious Sun of your Majeſtie. Where­upon (moſt Excellent Mo­deratour, both of Church, and State!) I am bold to crave acceſſe in preſenting you with a ſlender ſpecula­tion of that, whereof you are known the eminent Pra­ctitioner. Bold again, to ſay; It is ſufficiently known to your ſelf; what the Im­moderation of zeale, Male­contentedneſſe, Ambition, Covetouſneſse, Fraud, and Force, hath both machi­nated and perpetrated, to the diſtraction (well nigh the destruction) both of Church and State. But bleſſed be the great God of Heaven and Earth! who hath made good unto us that old max­ime: no immoderate thing is diuturnall. And this (we truſt) you will make, and find as good: Nothing is to be firmely founded, or eſtabliſhed in either of them, but upon Mode­ration alone. Theres no doubt therefore, but your Sacred Majeſty will be piouſly, and prudently a­ctive, and ordering in it. All the fear is, leaſt we our ſelves might fayle in the paſſive, or obſerving part thereof. God grant there­fore, we may make it our maxime alſo. Nothing can be eaſy, ſweet, and ſafe to us (in our lives, Religion, Conſciences, Lawes, Liberties, Pro­prieties) without it. With­out it, we can never agree in the exerciſe of our Du­ties, either to God, or Man. Without it, we ſhall be tedious to our ſelves, and troubleſome to one another. Without it, we ſhall but wrangle, or wanton away our hopefull peace and proſperi­ty againe: though that hy­deous outrage, with the grievous oppreſſion, and more then Mooriſh Sla­very, that enſued there­upon, be not as yet ſuf­ficiently (nor ever can be) abhorred, and bewayled. For this cauſe I have at­tempted (as I was able) to make known this ver­tuous Moderation in the Truth, and Fruits of it: that men might ſo learne, and labour after their own happyneſſe. Having mine in this, to be made known (among others) to be one endeavoring (by Gods grace) ſtill, as heretofore, to mo­derate my ſelf, as becometh

Your Majeſties Loyal Subject JOHN GAULE.

ERRATA

PAge 3. line 4. for walking, read ſo walking. and l. 2. dele only and read aſcertaining. p. 4. l. 21. for diſputed r. diſpoſed. p. 6. l. 16, evercovet r. overcovet. p. 7. l. 3. occaſion r. ovations. and l. 14 not. ſound r. out ſounded. p. 11. l. 23. obſervation. r. obſecration. p. 14. l. 17. out minder one minde. and l. 18. ſome r. ſo in. p. 16. l. 12. our moderation. r. one Moderatour. p, 17. l. 1. wall r. well. p. 23. l. 15. changed r. charged, p. 25. l. 14. r. 〈…〉〈 in non-Latin alphabet 〉, and〈…〉〈 in non-Latin alphabet 〉. p. 28. l. 7. our part r. one part. and l. 8. ſo on r. ſo on. p, 35. l. 19. impor­tened r. importuned. p. 38. l. 3. principle r. principal. p. 39. l. 12. ſy­nanimous r. ſynonymous, p. 40. l 12. formal r. female. p. 43. price r. peice. p. 45. l. 1. after r. as for p. 46. l. 14. aggreſtions r. aggreſſions. and l. 16. perpeſtions, r. perpeſſions. p. 49. l. 8. decoited r. decocted. and l, 13. care. r. feare. p. 54. l. 1. by being r. being by. p. 58. l. . our uniformity r, one uniformity. p. 61. l, 13. ſo r. for. and l. 20. 〈…〉〈 in non-Latin alphabet 〉p. 62, l. 4. affects r. effects. and l. 13. commended r. commanded. p. 64. l. 16. fit r. ſet. p. 68. l. 16. brings r. being. p. 69. l. 20. out r. but. p. 70. l. 9. our moderation r. one moderation. p. 71, l, 17. invitation r. imitation. and l. 10. our ſubject r. one ſubject. p. 73. if r, I. p, 77. l. r. evidencings, p. 81. l. 9. fall r. fell. p. 85 l. 24. ſoundneſſe r. fondneſſe. p. 86. l. 3. imperfectly r. in perfectly. p. 89. l. 21. as r. at. p. 95. l. 14. prickt r. pretended. p. 97. l. 4. laſt r. beſt. p. 103. l. 13. good ſo r. ſo good. p. 108. l. 5. r. overbending.

1

AN ADMONITION Moving to MODERATION.

Phil. 4.5. Let your Moderation be known unto all men, the Lord is at hand.

IF all vertue be well defined by a mediocrity, as con­ſiſting wholly in a middle betwixt two extreams. What a vertue of vertues then is Moderation? whoſe proper work it is, to labor both in the ſtudy and practice of that golden meane. Let vertue in it ſelf be never ſo equal be­twixt exceſſes and defects; yet is it but a barren and ſloathful ſpeculation, not2 fruitful or beneficial to us, till this elective habit of a practical proportion bring it within the compaſs of lively operation. All her Equity is but as an idle number, till Moderation comes to give her her quickning meaſure. It ſerves indeed to ſet her even upon the very ſummity of affection and action, without either addi­tion or diminution; yet trenches upon neither extremity, ſo as to alter the na­ture and quality of the thing, as touch­ing the leaſt that appertains to the vitiouſ­neſs of exceſs or defect. And as it holds an equal oppoſition to extreams of all other vertues, ſo eſpecially to thoſe of its own; being an apt mediety or medio­crity, betwixt the rigid contention of a furious zeal or emulation, and the luke­warm diſpoſition, of a reachleſs indiffer­ency or neutrallity, deteſting alike, to be over-juſt, and over-wiſe, as to be over-wick­ed, and over-fooliſh, Eccleſ. 7.16, 17. It approves of neither pace, to drive on furi­ouſly with Jehu in matters of policy, nor that he go ſoftly with Ahab in matters of3 piety. In matters of controverſie or ſcruple, or ſcandal, it likes well of no­thing, but of walking with a right foot, Gal. 2.14. And for walking, as to turn neither to the right hand nor to the left Deut. 5.32. And that alſo of choice, like the Iſraelites among the Edomites, Numb. 20.17. Not of conſtraint, as Balaams Aſſe between the two walls, Numb. 22.26. It loves to churne the milk ſo as to bring but­ter, but hates to wring the noſe ſo as to fetch blood, Prov. 30.33. But above all, it hates ſo much as to hear of removing the ancient bounds or land-markes (whe­ther of Religion or Laws) Deut. 19.14. For it knows there is a curſe thereunto be­longing, to which every moderate man muſt ſay Amen, Deut. 27.17. Nay, and to break but the hedge (of a particular prerogative, priviledge, propriety) aſcer­tain onely it ſelf a Serpent will bite for it at laſt, Eccleſ. 6.8. It in no wiſe endures the wiſdom that deſcendeth not from above but is earthly, ſenſual, devilliſh, where is••vying and ſtrife, and confuſion, or tu­mult,4 and every evil work, but delight in that wiſdom which is from above, as firſt pure, then peaceable, gentle or Mode­rate, and eaſie to be intreated, full of mer­cy and good fruits without partiality, or wrangling, and without hypocriſie, Jam. 3.15, 16, 17. And thus is this Moderation, not onely a Queen among morall vertues: but a miſtreſs and governeſs even in ſpiri­ritual graces and duties. And ſo indeed it is admoniſhed by the Apoſtle in this place.

Let your Moderation be known to all men.

There is ſome difficulty, to conceive what conſequence this exhortation of the Apoſtle can have upon that immediately foregoing, or upon what connexion it comes in here? ſay it had none: yet there may be a method, whether the matter be ſynthetically or analytically diſputed; Divine Lawes and Leſſons are Aphoriſmes, not Declamations. And as for this of Moderation, it skilleth not5 much to enquire how it offereth it ſelfe, for (whether it be in ſpeaking or doing) it never findeth its order, but maketh it; yet leaſt want of ſome coherence might make it ſeem impertinent, let us expoſtulate a little with our Apoſtle a­bout it. Would he ſo earneſtly have them to rejoyce, (a good act of ſpiritual exultation) and it ſet upon a right ob­ject in the Lord: (contemplating the Di­vine Majeſty, Perfection, Love, Promi­ſes, Benefits,) and exempt from carnal and creature-joyes. And that ſo inceſ­ſantly, as alwayes (in act or habit, in ad­verſity as well as proſperity) and that with a Repetition; Again, (to be renewed upon every occaſion, and extended to the utmoſt degree.) And that too upon his own warrant, experience, inculcation, I ſay rejoyce; Now then would he ſo ſud­denly recal that his incitation? or cor­rect ſuch their conſolation, by an immedi­ate caution to Moderation herein: Is there any ſuch feare, that Theological vertues, and their ſpiritual affections,6 ſhould ſo ſoon degenerate, and be vitiated by exceſſe? Certainly, there can be no nimiety in exulting in grace, and the love of God, and Christ. Nay, there is no mediocrity that may here be admitted. No indeed; there can now be no exupe­rance in reſpect to the primary object. But there are alſo ſecondary objects, and acts about thoſe objects; with the manner alſo of thoſe acts; all which may very well ad­moniſh men to moderation. Though there can be no fear of redundancy, or ſuperfluity of ſpiritual graces; yet ſpiri­tuall delectations are here ſubject to the ſuſpition of both extreams. For a Chriſti­an man may ever covet the ſenſible and evidential comforts of them (which are not here to be ingroſt) and likewiſe may be too faint in the defect of their ſenſible evidence. And therefore uſes he this motive, in this very point; the Lord is at hand: viz. to come, and ſupply you with ſuch everlaſting comforts, and rejoycings, us ſhall need no moderation, becauſe ſubject neither to addition, nor diminuti­on. 7But does he not rather give the cauti­on to our ſpiritual exultations, to put a check upon our carnal occaſions? prayſed be our all provident God! who hath exceeding graciouſly given us of this Land occaſion of rejoycing, even beyond our expectation at this day. But I am greatly affraid of our immoderation, nay inordinateneſſe. That out Feaſting, and drinking of Healths, our Muſick, and Pageantry, our May poles, and Garlands, and Morrice-dancers, and ringing of Bells, our Drummes, and Trumpets, vollyes of Short, and ſhoutings; have not ſounded the ſoundneſſe of our hearts, both in the Ears of God, and men. I pray God give us grace to be moderate in our meates, drinks, apparel, paſtimes, or recreations, and revellings, in our vayne glories, boaſts, threats, preſumptions, expectations, leaſt the Lord ſee it, and be angry, and ſo pro­voked to turn our mirth into mourning. But God grant us, to be merry in the Lord, after a more ſober, ſincere, and ſa­cred way. And that inſtead of being8 drunke with wine, wherein is exceſſe; we may be filled with the Spirit: ſpeaking to our ſelves in Pſalmes, and Hymnes, and Spiritual Songs, ſinging, and making me­lodie in our hearts to the Lord. Giving thanks alwayes for all things unto God, and the Father, in the Name of our Lord Jeſus Christ: ſubmitting our ſelves one to another in the fear of God, that his delight may be in us, to rejoyce over us for our good; and go on (as he hath gra­ciouſly begun) to turn all our ſorrowes into joyes.

Further, to let you underſtand this Ad­monition was not without the Occaſion. Let us look a little higher to this purpoſe, and draw down the context from the two verſes before that aforeſaid. Thence you may obſerve with me: There was a kind of ſchiſme or diſſention, ariſing in the Philippian Church, (as what Church, even from that time, hath had the happi­neſs to be without ſuch enormities? nay, what Church hath not been unhap­py in them?) But this diviſion of theirs9 is nameleſs. For it ſeemed good to the Holy Ghoſt, and the holy Apoſtle, to ſilence and conceal it, as touching what point, or what particular it was. And ſo indeed all ſchiſmatical diſſentions ought to be dealt withal. Its enough for the Church to complain that they are; though ſhe ſpeak not what they are, while errours and offences are but only known in their generals, Moderation may come in more eaſily to compound them, and that with leſſe noiſe, oppoſition and ſcandal, then when ſhe is put upon the ſcanning of eve­ry particular. And therefore ſhe holds it both wiſer and ſafer, to ſilence them in groſs, then minutely to diſpute them, e­ſpecially, how tender is ſhe to diſcover thoſe preciſe nakedneſſes, when ſhe per­ceives their Piety (for the main) obſerv­able in either Party, inviting to hide, nay, ſmother the ſingularities and perſonali­ties of each others infirmities? But oh the temerarious immoderacy of, or more then Cham-like immodeſty! How auda­ciouſly have we defiled not only our own10 neſts, but ript up our own mothers belly, and ſpit in our own fathers face? errours and perſons, crimes and names, how have we told them in Gath, and publiſht them in Askelon, to make the daughters of the Philiſtines and uncircumciſed to rejoyce and triumph? what ſcandalous Miniſters have we made, till we made the Miniſtry it ſelfe a ſcandal? while we laboured, yea, and uſurped to the paradigmatizing of others, and they our betters. Wo, and alas! what have we done but ſtigmati­zed our ſelvs to the uttermoſt of infamy? by publiſhing our controverſies, of Pres­bytery againſt Epiſcopacie, of Directo­ry againſt Liturgie: of Independencie a­gainſt ſetled Miniſtry, and that grand quarrel of Oligarchy, or Anarchy againſt Monarchy: what hath all this immode­rate clamour prevailed? but to make us a reproach to our Adverſaries, a grief to moderate reformed Churches, and a ſcan­dall to all good men, and a ludibrious hiſ­ſing to the whole world.

But to go on; This diſſention, it ſeems,11 began betwixt women. And ſuch hath alwayes been the immoderateneſs of paſ­ſions, and affections in that Sex. And women (I wiſt) had a finger alſo in ours, when they ſacrificed, from their Plate, to their Thimbles and Bodkins; towards an Antiepiſcopal, if not Antimonarchical Warre, not unlike thoſe other, that break off their golden Eare-rings, to make up a molten Calfe. But I would to God, they had been women of no unworthier ranke and worſer report, then they ſpoken of in this place? And I would withall, that our men (a many of them) had not been ſo uxorious, and men womaniſh in this ſame caſe; Then certainly they had made a much earlier, and eaſier way to modera­tion; which indeed is the thing that the Apoſtle labors here, and he labors it by intreaty. For moderation works, and is wrought, not by abſolute commanding and impoſing, but by fair intreating, and perſwading. And his obſervation to this end is perſonall, mutuall, equall. I be­ſeech Euodias, and I beſeech Syntice. O12 rare way of Apostolike moderation! that hath reſpect to all Perſons, and yet without any reſpect of Perſons, modera­tion is alwayes impartial, and nothing more partial, then immoderation. As we have ſeen, and heard, how ſome have bin wooed, and ſoothed even to flattery; and others (more conſcientious, and meriting) deterred, and checkt even to calumny and contumely. One party hath been entrea­ted to preach, and to print; and the other (abler for both, and honeſter in both) for­bidden not the Preſſe only, but the Pul­pit alſo. One hath thanks given him for his paines, another hath paines ſet upon him, inſtead of thanks. To ſuch I will ſay with St. James. (Iam. 2.1, 4.) My Bre­thren, have not the faith of our Lord Ieſus Chriſt, the Lord of glory, with reſpect of perſons. Are ye not then partiall in your ſelves, and are become Iudges of evill thoughts? But if this work not with them, then I muſt ſay of them with St. Paul. The time will come when they will not endure ſound Doctrine, but after their own luſts ſhall13 they heap to themſelves Teachers, having itching Ears. And they ſhall turn away their Ears from the Truth, and ſhall be turned in­to Fables. 2 Tim. 4.3, 4. But I cannot paſs by that deteſtable immoderation of their horrible partiallity, in approving, or re­jecting only by tradition; making their own characters of men among themſelvs, and ſo taking the Teſtimony, and giving the verdict upon them accordingly. One they will have gifted, though ignorant; another ſhall not have grace, though learned. But the moſt horrid of all was, to hire or to call in Accuſers, and con­demn; the accuſed unheard altogether, and unſeen. But our excellent Modera­tor proceeds in his Moderating way; be­ſeeching them both to be of the ſame mind. This verily is the way, and this the work of moderation. For there is nothing in all the World, that makes men to be more immoderate, then their being of many mind. Wheras Unanimity is the Mother, and Unity the Daughter of moderation. And they have a neer Kinſwoman, that14 follows next after them; which they call Uniformity. He exhorts them to be of the ſame mind, not only between them­ſelves, but even with the whole Church, of which they were Members. For mo­deration is nothing betwixt particulars, except it be towards the general, or whole communion. We have known two diſ­ſenters (of Perſons, and Factions) ſo to moderate, or ſuſpend, or diſſemble them­ſelves, as to conſent and combine to a more immoderate conſpiracy. Wherein they have proved like Herod and Pilate; made (as it were) unanimous Friends, or confederated, only for the uncontrolled (the paricidal, regicidal) crucifying of Chriſt their King. This being of our mind (in exact ſpeaking) is to reliſh, ſavour, reſent or be wiſe about the ſame thing. (For the u­i y of moderation ought to be in minds, as in things: and ſome things, as minds.) And thus it implyes a moderate union, or united moderation in the ſenſe, will, and affections all at once. Now ſome have combined to follow their Senſes, or Sen­ſuallities. 15Their wills, or wilfulneſſe; their affections, or affectations; without Judg­ment. Some again, to follow their judg­ments, or opinions, or rather deluſions; without any good will, diſpoſition, or af­fection at all. And thus have they runne (headleſſe, and headlong) into the utmoſt of unlimitted immoderation in all their actions, and affairs. Now would ſuch had liſtened, how the Apoſtle limits it here; to be in the Lord: that is, according to Gods word, Spirit, Religion, good Con­ſcience, and right Reaſon. Otherwiſe it will be (as it hath been) no unanimity, no moderation; but an immoderate aſſocia­tion, confederation, and conſpiracy, of Foxes tyed together, with firebrands in their Tales, or Rumps; raunging, and ra­vening, to the conſumption of the good and fruitful Feild. Yea, and like to the Brethren in iniquity; of whom it was ſaid (and is to be ſaid) Inſtruments of cruel­ty are in their Habitation. O my Soul, come not thou into their ſecret: unto their aſsembly, mine honor, be not thou united: for in their16 anger they ſlew a man, and in their ſelf-will they digged down a wall. Curſed be their an­ger, for it was fierce; and their wrath, for it was cruell. I will divide them in Jacob, and ſcatter them in Iſrael. Gen. 49.5, 6, 7,

After he had thus concluded upon the matter, and defined the manner: See now, how he ſeeks, and ſues to the means, or inſtruments, for the apt compoſing of the fore-intimated differences. To a work of true moderation, the help of more then our moderation is required. And here alſo, to neglect the means (ſuch as may be moſt aptly inſtrumentall) is always to faile of the end. And good Lord! how have we forſaken our own mercy, in refu­ſing, nay and rejecting the means; and that through the moſt monſtrous abominati­on of immoderation, that our Sun might be darkened, and totally eclipſed; only becauſe he labored to ſhine as a light, in the midſt of a crooked and perverſe Nati­on. Our Glory put to ſhame, by the moſt ſhameleſs of all. Our Head ſpurned at by the very Heel, becauſe he propoun­ded17 the wall governing of the whole body. Our father abdicated (by Baſtards ſurely and no Sons) becauſe he would have arbi­trated betwixt the Brothers fallen at odds. Our Soveraign Phyſician maſſacred moſt barbarouſly; becauſe he endeavoured to have healed the Frenetick and Fanatick Patient. Our great and gracious Mode­ratour mainly oppoſed, only becauſe he offered all he might to reconcile. Oh skilfull Pilot, unmercifully, and outragi­ouſly wrackt, becauſe he ſtood in the ſtorme, to ſave all, but himſelf. Oh! The breath of our noſtrills, the annoynted of the Lord, was taken in their Netts; of whom we ſaid, under his ſhaddow we ſhall live among the Heathen, Lament. 4.20. The Apoſtle invited both ſexes, (men and women) to moderate in this matter. But in that caſe, (woful caſe!) no ſex, age, degree, no Nation or Language, no Religion or Conſcience, no Praedica­tion or Petition, would be admitted to moderate or mediate one whit. Oh, the abomination of immoderation; not infe­riour18 ithe abo••••ion of〈…〉it ſelf!

To••ithr of the••••••ting〈…〉hrei••s their〈…〉•••mendori••s, Take〈◊〉that〈…〉in the Goſ••l. Surely, he praiſed them not for the••preaching, nor once all owed a〈◊〉, for to ſpeak in the Church? No, but for their other adminiſtrations, that might be advantageous thereunto. No, no, ſuch an immoderation and immodeſty,〈◊〉never approved of, tolerated, or ſo much as connived at, until theſe our immode­rate and inordinate times. But he denied them not (on neither part) their due praiſe, for other, their known graces, and vertues, Which was indeed the moſt ingenuous, and compendious way, to win them both fairly and briefly to a moderation, and union; As touching their leſſer conſidera­ble diſſentions. How farre otherwiſe was it with us, who were ſo immoderate, and disjoynted in Sects, and parts; as to deny, and diſclaime each others〈◊〉, and vertues. And all becauſe each〈◊〉19would ackn•••edge〈◊〉S•••t,〈◊〉of hiown S•••;on••dly, but of his o••g••b, and gang,〈…〉buo〈◊〉own, ca•••••d〈◊〉o〈…〉, href his o•••party and〈…〉, b••of his own affec••••n,〈◊〉it lgi­ous,〈◊〉not z••l〈◊〉in the i•••in〈◊〉that ran not th〈…〉oth〈◊〉ſu•••of riot. I had almoſt ſa••, none〈◊〉but of their own Errors; and enth•••••ſ•••But the Apoſtle here ſpoke it, from a beter diſcerning of Spirits; when be ſti••even of theſe diſſenters, their names werwritten in the book of life, which undou••­edly be pronounced not upon their, diſ­ſention, but as a motive, yea and perſ••­ſion of their moderation. For nothing moves the very Elect more〈◊〉an accord here on Earth, then the thought, and per­ſwaſion of their recori〈◊〉. But Lord! how were we reprobated,〈◊〉by thoſe that had moſt need to examinthemſelves, and prove their〈◊〉ſelues, whether they were not the repre〈7 letters〉we〈◊〉they ſhall know th••we〈…〉20reprobates. Nor will we ſay, they are, but hope their following moderation will make it known they are not. If they will convert with ſome of the exorciſts, let them bring their books together and burn them before all men. Even thoſe black books, in which both the Miniſters, and the Magiſtrates of England were deci­phered, and as it were proſcribed, either to calumny, or confuſion. Elſe we may juſtly fear, their names are writ in that fearfull black book; who reſolve to live, and dye, in their diſſenſions, diviſions, ſeperations, factions, fanaticiſmes, ſedi­tions, treaſons, rebellions: and (which is worſt) in the immoderations of them all.

Well! Moderation now having hope­fully ſped, or happily done her work. Mark now! how ſhe invites to partake the Fruits, Rejoyce in the Lord, ſeeing ye are now of the ſame mind in the Lord, and that with all the extentions, and inculcati­ons as before. I adde, upon the Authority, and temperament of moderation. Which21 he will have now proclaimed to all, though their diſſenſion was concealed. Let your moderation be known unto all men. How happy a thing is it, when mens diſſenſions are not known, but ſo, as folded up in their moderations? would God ours were ſo wrapt up! we need not care who knew it. But alas! all men know our diviſions; but what man knowes our moderation. That is revealed, which ſhould be conceald, and that is conceald, which ſhould be revealed, and ſo we go altogether by contraries. And ſhall their glory and rejoycing be alwayes, and alto­gether our ſhame and miſery? Now mer­cy forbid it. Sirs! Ye are Brethren, let there be no longer ſtrife betwixt you. Behold how good and joyful a thing it is, for Brethren to dwell together in unity: (unity of Doctrine, unity of Diſcipline, unity of communion, unity of commerce, unity of Adminiſtration and Officiating; for it is eſpecially ſpoken of the Sacerdo­tall Brethren.) If there be any Oyle of moderation, to cauſe you to account that22 conſe•••ting Oyle which was powred up­••〈◊〉head••ecious; ſtrie no more ſo f•••ly〈…〉, I pry you, pull him not by theead, by which it••nne: nor〈◊〉thoſeki••s of his G••••••s down to which it w••, but〈◊〉us revere〈◊〉••her in the••der and dg••e: Th••ſo the••e of Hrmon, (the grace, and comfortof moderation and concord) may fall upon the Hill of Zion (the Church of C••••.) For there the Lord hath com­mandedot in promiſe only, but effectthe bleſſing (here) and (hereafter) like for evermore.

Now, that ye may perceive, this Text reſpects,oonly that which wear before, bo••her which followes alſo. It ſo eaſily and neceſſarily〈◊〉to the ſubſequent voi••. That it is not ſafe for him to ſay (e••••full for nothing) nor for you to receive it as f••nd unleſs you underſtand him, as indeed he me••s; viz. immo­derately, and after an inordinate manner. Yea, the next clauſes ſtand (not out, but (as the ſcope of the Holy Ghoſt) come in23 very prti••••ly〈◊〉this purpoſe. Whe­ther it〈…〉(thou good things) or••pplication (againſt〈◊〉) or Thankſgiv­ing(〈◊〉received benefits) your Requeſts (〈◊〉anyrg•••g of occaſion) cannot be made known (that is approved) to God: unleſs in theſe externalls and temporalls eſpecially your moderation be known not only to God; but men alſo, which puts me in〈◊〉of the〈◊〉immoderati­on of mens prayers for Warre, and blood; with thoſe of their Thankſgivings, for ſad Victories and outward ſucceſſe. How in thſthings, and wayes; they appealed, expoſtulted, challenged, changed, ar­••gaed, owned, adjured, obliged, li­mitted, directed, pretended,oaſted, tempted, and even mocked God. Hav­ing no other ground and aſſurance in all theſe, but the Spirits (Oh enthuſiaſtical!) moving, without the word. And his ſe­cret will permitting of ſucceſſes (Oh••••••ticall!) without the warrant, and approbation of his will revealed. When that almoſt deicidall murder was24 committed; what ground, or Law had they for it? but (as they ſaid themſelves) their own ſeeking of God by prayer; and his immediate anſwer. (Oh fanatick, and nefarious Blaſphemy) and Amen there­to?

Let us now go a little lower. And as above we had the Occaſion, the Means or Inſtruments, and the fruitfull Iſſue: ſo below we ſhall find the Matter, the Example, and the End of Moderation.

1. The Matter; Whatſoever things are true. (Whether in doctrine, diſcipline, conſci­ence, or manners: For there is no thinking to find true moderation in a falſe matter. We found that too true, in the falſe moderating or purging of the Parliament; the new modelling of the Army; the new erect­ing of a high Court of Juſtice; the A­gitatorſhip, Major Generalſhip, Com­mittee of Safety, and in the Protectorſhip it ſelf. To ſay nothing of the Exceſſive, or Defective Errours, and Feignings; of Presbytery, Independency, Anabaptiſme, and (the ſcumme of all) Quakeriſme. 25Whatſoever things are honeſt, or venerable. Yea, the word ſignifies alſo grave, and comely: and poynts mainly at a decorum, in Perſons, Manners, Offices, Geſtures, Veſtures, and ſacred Places. About all which moderation is moſtly converſant, and to which it is moſt convenient. And we ſee ſufficiently, what an unhoneſt, and unhandſome indecorum immoderation hath wrought hitherto in all theſe. Whatſoever things are juſt. Here the Schoolmen more aptly place the thing of Moderation, then hence derive the name (〈…〉〈 in non-Latin alphabet 〉, quaſi〈…〉〈 in non-Latin alphabet 〉) making it an equitable and convenient part of Juſtice, to regulate and direct the rigour and ſeve­rity of the Lawes, according to their wholeſome intention rather then ſtrict words: for the common good, and the particular relief of certain perſons, in cer­tain facts; the contingencies and cir­cumſtances well conſidered, contrary to the unjuſt immoderations of ſo many Draconick Lawes, Edicts, Impoſitions, and Exactions, of ſubſcribing, ſwearing,26 proteſting, cove••ing, confederating, aſſociating, engging, addreſſing, and a••­juring, Whenſoever things are p•••,〈◊〉chſt. For Moderation is alſo apart of Temperance;eo•••and dec••t cul­ture is in the modeſty of the o•••aw••t in the i••er man. Whatſoever things are lovely. And here alſo it is this fr•••dly Moderation of men and manners, than renders all matters iChurch, State, City, Country, Pariſhes, and private f•••ties) ſo amiable, and ſo miable: labouring thus to recone••them, and ſo to con­ſerve them; Contrarily, how odious and inimical was our immoderation, that made us call and count thoſe of our own Religion, nay, thoſe of our own bloodThe Common Enemy, Whatſoever things are of good Report. How famous Modera­tion is would be known, and it is partly from this, that all men know how infa­mous immoderation hath alwayes been: without Moderation, good things loſe of their name and fame; Indifferent things have none in themſelves at all but what27 they borrow from it; and even bad things have their infamy••ſſned by it. It is only Moderation that gains a good re­port to men and things, and keeps it too, and promotes it alſo. However immo­derate men have affected a good report, even from things of a bad report, And have preſumed to raiſe a good name to them­ſelves, only by taking away that of others. Yea, they have covered and conceited a fame from infamous actions. And 'tis not ſtrange to ſee or hear of it; for ſuch hath alwayes been the folly and madneſs of immoderate ambition. Yet (me thinks) this is ſtrange, that the infamy ſhould be inured upon nothing elſe but Moderation. Who bore all the brand at firſt, but moderate men from both ſides? And that under the Nickname (forſooth) of deteſtable Neutralliſts. But fierce friends, I beſeech you, If no body had ſtirred on either ſide, where bad all this ſtirre been? If no man had medled, had there not (think you) been more in­nocence on the one ſide, and leſſe guilt28 on the other? without all doubt, the firſt brunt had been brought to nothing; if that the ſeconds (of Citty and Country) had not flockt in ſo faſt, to the making of the Fray. Even in forreign Warres, the cauſe can be juſt, and good, but upon our part: In Civill Wars, it is ſeldome ſo on either, (where all things are to be moderated not by Arms, but Laws.) More ſeldome when it is of the Inferior a­gainſt the Superior, or of the private againſt the publick. In a word, know this; moderate men, though they have not bin the greateſt Sticklers, yet they have been none of the leaſt Sufferers. And likewiſe, whatſoever was wrong, the right hath prevailed at length; not by others Swords, but their prayers. And verily, if there be any vertue (intellectuall, morall, or the­ologicall) it muſt be in moderation: which is both the Center, and Circle of all vertues. And therefore, if there be any praiſe (as the reward of a good conſcience, or a good work from God, or men) mo­deration will obtain (on all hands) at29 laſt. Wherefore think on theſe things. Be­cauſe things of moderations are not for light opinions, conjectures, ſuſpicions, fancies, humours, affectations: but for ſerious meditation, ſolid ratiocination, ſober reputation, certain reſolution, firme concluſion, and diligent endeavour.

2. The Example. See it, and hear it; for thus ſaith he that gives it. Theſe things which ye have both learned (as true Doctrine) and received (as good Diſci­pline) and heard (by my preaching) and ſeen in me (my exemplary practice) do (in a reall imitation) Or, which ye have learned (to informe your underſtandings) and received (to guide your affections) and heard (to ſatisfie your conſciences) and ſeen in me (to direct your converſa­tions) doe. And do theſe things indeed as well as think of them. For things of moderation (whether in Doctrine, Diſ­cipline, Conſcience, or Manners) are not for contemplation only, and diſcourſe: but for practice alſo, and execution. We all can ſpeculate, and exhort to moderati­on,30 in all theſe things: but who, and what is the Preſident and Example? we eaſily obſerve the paſſive party alwayes, and earneſtly pleading for it: but when (on when) ſhall we ſee the active peny endeavour to any performance of it? If we ſhould do no other, then what we have either (learned by obſervation) re­ceived (by cuſtome) heard (by com­plaint) or ſeen (by experience) in this particular: I am affraid we ſhould all be immoderate enough.

3. The End, The God of peace ſhall be with you. God is the God of peace within, and the God of order without. And as both, and in both, is with the unfeignedly moderate, by his promiſe, preſence, direction, and bleſſing. With whom then (I wonder) was that Devil of Warm, and diſorder? or with whom already are many of thoſe diabolicall Inſtruments that lived, and acted, and dyed immoderately; ſome ſo Diſtracted; ſome ſo Deſperate? But ſet them alone to ſtand or to fall to31 their own Maſter. Albeit, we may juſt­ly〈…〉••ith〈◊〉and〈◊〉wereig〈◊〉•••ſing, yete cannot abſo­lutely ſay theirod was to be burned. How〈◊〉, we are p••ſwaded be••••things of〈…〉moderate men; and〈◊〉things〈◊〉accompany ſalvation. For the God of〈◊〉ſhall not only be with them, but wh•••, the Peace of God (intr­••d in their conſciences, and external in theirffairs) And ſuch a Peace as paſſeth underſtanding, (it is meant of cr•••d mindes, whether of Angels or Men) to apprehend compleatly, or intirelyaſti­•••e, eſpecially while mortality end••••. But we poor mortals (bleſſed be the im­mortal God!) have now alſo a peace ſubject to our ſenſes, or happily cme home to our very ſenſible experiments. And yet ſurpaſſing our underſtandin〈◊〉, namely, when we go about to con•••••or conſider, by what meanes it hath pleaſed Almighty God, (who can work without meanes, and againſt meanes) to bring it thus about. We can impute it to32 nothing (under him,) but to the pious and prudent deſigns, conſultations, votes, and reſolutions of very moderate men; And that when all eyes were failing, all hands were feeble, and all hearts were faynt. To the end it might be known to be his own work alone. For which (a­gain and again) yea, everlaſtingly let his holy Name have the praiſe, and that peace of his (we hope) ſhall now keep us in this of ours. Shall keep as with a watch, and guard. For which ſtill to the all Provident God be the bleſſing, the honour, and the praiſe! And (next to the Tutelary Angells) thanks to that Preſidiary Souldier, with that Preſidenti­ary Aſſembly. Whoſe gravely mode­rated Counſells (as a ſafe cuſtody) we truſt, will wall us about, againſt the ſeiging of our open, and the undermine­ing of all our ſecret Enemies, As we pray the good God of Heaven, to keep both their, and our hearts, and minds (in ſound judgment, and ſober affections) againſt all the Temptations of Satan himſelf;33 and of all his Miniſters. Yea, though Satan ſhould transforme himſelf into an Angell of light (as he did of late) and though his Miniſters ſhould transforme themſelves into Miniſters of Righteouſ­neſſe, as they are ready enough to do, that can change themſelves upon all oc­caſions. Againſt all which, the Lord keep their, and our hearts, and minds, through Chriſt Jeſus: Both through the merits, promiſes, and mediation, and in the faith, profeſſion, yea, and even the moderation of Chriſt Jeſus our Lord.

Thus hath this Text and Truth lookt round about to furniſh it ſelf from acceſ­ſories, and appendents. Now look up­on it as a Continent fortified ſufficiently within it ſelf, and ſtanding altogether upon its own ſtrength. Or view it as an intire compact of a goodly Fabrick raiſed upon two mayne Pillars. Where had I but the Keys to let a man into every room and cloſet, he might ſee to ſatisfie a co­vetous mind: and could I but open every Caſement, might diſcerne a proſpect34 large and fayre enough to delight even a curious Eye. Firſt, take notice of the two Pillars.

Which are

  • 1. An Admonition.
  • 2. A Motive.

1. The Admonition.

Let your Moderation be known unto all men. In which are notable; 1. The Perſon admoniſhing, Saint Paul. 2. The vertue, or thing admoniſhed, moderation. 3. The Subject, or Relation, your mode­ration. 4. The Manifeſtation, or Evidence, Let it be known. 5. The object, or Ex­tent, unto all men.

1. The Perſon here admoniſhing. It is St. Paul the great Apoſtle, and he a pure moderate man. 1. An Apoſtle. Know then; it is for Superiors (and ſuch as are eminetly called in Church, or State) to be the Admoniſhers: and for Inferiors (in their private callings) to be the ob­ſervers of moderation. Their part is to be35 the Agents: and ours to be the Patients in it. To give Laws, to our Lawgivers: regulate our Rulers; or moderate our Moderatours: if immoderate Polyprag­moniſts, and Allotricepiſcopiſts will u­ſurpe it; yet is it not for us, that would be accounted moderate men, to under­take it. Be it for our Governour to ad­viſe it, and injoyne it. Be it for us to pray for it, and expect it. And let us be admoni­ſhed withal, beſides preſumptuous ex­pectations, there have been, and may be even immoderate Petitions for moderati­on. Perhaps they proceeded from that old politick proverb: Aske an unequall, and an immoderate thing: that a moderate, and equall may be obtained. But they ſhould be ſo politick, as to be adviſed, by whom, and from whom, it is to be ſo im­portened. Otherwiſe, beggars that would be their own inſatiate carvers may well be ſent away without their Almes. And moderate men do count an immo­derate arrogator to do as much, as deny himſelf his own ſuit. 2. A moderate36 man. For ſo indeed he was; according to that compleat character given of, and by himſelf. 1 Cor. 9.19, 20, 21, 22, 23 I am made all things to all men But the immoderate man ſayes quite contrary: I would have all men made all things to me. Thus you may diſtinguiſh them by their motto's, and their manners are accord­ingly. For the one condeſcends to others neceſſities, capacities, conveniences, advantages: the other muſt have all apply to his own opinion, humor, fancy, affectation. One makes himſelf a Servant, where he was free: the other makes him­ſelf a Tyrant, where he was a Slave. One becomes a Jew to the Jews (complying with them) in all lawful obſervations: the other becomes a Jew even to Chriſtians; compelling them to undergo their unlaw­full exactions, and impoſitions. One is as under the Law, to them that are under the Law, (diſpenſing with a harmeleſſe and decent ceremony) the other rather then indure a ceremony, will let go the Law it ſelf. One is as without the Law, to37 them that are without the Law (in matters of liberty, and equity) the other is with­out Law, even to thoſe that are, and would be under the Law. Becauſe (how­ever it be with others) he would have no Law over himſelf, but his own will. One is all this, to loſe of himſelf, that he might but gaine others: the other is all this, to the loſſe of all others, that he might gaine to himſelf. Now then, how aptly may he admoniſh to moderation; that ſo acted it? But how ſcurvily it founds in all ſuch mens mouthes, as were adverſaries to it? to hear an immoderate man adviſe, or aske for moderation, that never afforded it: or to urge it, that never intended it. Is, as if an Anarchicall Leveller ſhould remon­ſtrate for a regulated Monarchy: And a rigid Presbyterian ſhould preach for a moderated Epiſcopacy: unles it be to ſerve the Truth, rather then the Time.

2. The vertue, or thing admoniſh­ed. 〈…〉〈 in non-Latin alphabet 〉, Moderation, which is a vertue of vertues (as I ſaid at firſt ) And would require not only a whole volume38 in Morallity, to ſhew how ſhe governs every vertue: but a juſt Treatiſe in Divi­nity, to ſet forth, how ſhe ſerves every grace, and ſeaſons every duty. I ſhall labour to preſent her only as in a Type. For being ſuch a tranſcendent, exactly defined ſhe cannot be. Neither indeed is ſhe to be deſcribed, but according to her equitable and well proportioned circum­ſtances of things, and perſons, and time, and place.

1. The Hebrew knowes it by no other name, nor hath a more principle expreſ­ſion of it, then by that of Rectitude; or (plurally altogether) Rectitudes. To note, That moderation comprizes in it all kind of directneſſe and uprightneſſe, both in matters naturall, morall, politike, and religious.

2. The Septuagint make uſe of the word (〈…〉〈 in non-Latin alphabet 〉) as Gods attribute only: as if creatures were ſcarce capable of it. And that as an attribute of his mercy on­ly (as if Gods mercy were the greateſt moderation of himſelf) in his propiti­ouſneſſe,39 indulgence, condonation, recon­ciliation, acceptation, &c. For ſo they uſe it in Pſalme 86.5. Ezra. 8.9. 1 Sam. 12.22. Even the Apochrypha alſo addes it to his juſtice, and judgments. Wiſd. 12.18. his chaſtenings and corrections. 2 Mac. 10.4.

3. It is ſeverally tranſlated both in the Text, and new Teſtament; moderation, modeſty, equity, humanity, gentleneſſe, cle­mency, courteſie, patience of Spirit, and ſoftneſs of mind. And all theſe ſunani­mous rendrings are but to ſignifie, how many qualifications of vertue go to make up this great one of moderation. As mo­deſtly, not only in the ſhamefaſt culture, but humble apprehenſion of a mans ſelf. Equity, in caſe of due and right, with re­ſpect to convenience and neceſſity. Gen­tleneſſe of Natures; Clemency of Supe­riors; Courteſy of Equalls; Patience in Tryalls; Softneſſe of Inferiors; and Humanity of all, and in all rationall con­verſation.

4. The antient Fathers (Greek and40 Latine) generally tranſlate it modeſty: and mean it, ſome of a decent demean­our of a mans ſelf; ſome of a benigne in­terpreting of others actions; but moſtly of a patient tolleration of the Croſſe and perſecution. Inferring hereupon the Lord is at hand: ſo to redreſſe and reward all: Among which I may not forget Tertul­lian, for a tranſlation by himſelf. Probum veſtrum coram hominibus appareat. Let your honeſty appear before all men. He ſo ſpeaks in his Book of Formall Culture. And ſpeaks to ſuch women as were careleſſe of their modeſt behaviour before men; upon pretext of the purity of their hearts and intentions to God. To theſe he makes the Apoſtles intent to be this. Ad quid, niſi ut malitia ad vos acceſſum omnino non habeat; & ut malis & exemplo, & testimo­nio ſitis. To what end is it? but that the malice of the Devil, the fleſh, and the world may have no acceſſe to you: and and that you may be for an example and a teſtimony to bad, both women, and men. Moderation then is a thing41 very meet, and much becoming all Sexes. It not only prevents the evills of either Sex by it ſelf: but eſpecially the ſcan­dalls of both Sexes met together.

5. The Criticks alſo in their notation of the name, do conferre ſomething to the ſignification, though not enough to the perfect definition of it. Whether it be〈…〉〈 in non-Latin alphabet 〉of〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉, juſtum, or of〈…〉〈 in non-Latin alphabet 〉cedo, or of〈…〉〈 in non-Latin alphabet 〉ſimile, conſentaneum conveniens, put all together, and they help ſomewhat towards the deſcription of it, viz. Moderation is that whereby Juſtice departs from her rigour, and a man yields of his right, only to do that which is convenient in equity, conſenta­neous to right reaſon, and decent in eve­ry circumſtance.

6. The Schoolmen and Moraliſts, ſome make it to be a potential part of Juſtice, bringing (not in ſeverity) the fact home to the Law; but rather (in equity) the Law down to the fact. Not ſuffering the Law to be in force againſt any, be­fore her ſelf had a being. And though40〈1 page duplicate〉41〈1 page duplicate〉42the Law takes upon her to cenſure of no more then the poſtfact, yet even ſo Mo­deration benignly interprets it in ſome favour to the Sufferer, all circumſtances conſidered. It would have every cenſure warne, before it ſtrikes. But above all, it cannot abide the immoderation of ſuch a ſentence, as ſhall exalt and ſet up it ſelf for the preſent, and againſt one: and at the ſame inſtant to repeal and cry down it ſelf for the future, ſo as to con­cern any other. Becauſe it takes Lawes to be intended, not for an execution at once, or upon one: but for a perpetual rule and example to all ſevere penalties, and ſuch as wherein it is hard to obſerve a Moderation or Proportion; it takes them to be (like thoſe of the Talion Law) intended rather in terrorem, and for pre­vention; then preciſe execution where it ſeems to deſert the ſtrict Letter of the Law, it doth but now appeal to the mind of the Lawgiver, what he himſelf would have done, if the particular caſe had been now brought before him, and whether43 his Reaſon would not there ſomewhat have ruled the caſe, where it was not poſſible for words ſufficiently to provide? And whether the Law it ſelf was not in­tended for ſomewhat indefinite; where examples and contingents are ſo indifi­nite; and ſo often found to fall out? And all this it doth, leaſt ſummum jus might become ſumma injuria. And that Juſtice her ſelf migh have her commendation for moderative, more then vendicative: as minding rather to amend, then confound. Notwithſtanding all this; though mode­ration be not curſt, and cruel, like a Step­dame, in her corrections, but tender, and compaſſionate as a mother: yet is ſhe farre from being over indulgent, remiſſe, diſpenſing, arbitrary, or licentious. Not ſo, as that men ſhould grow immoderate in their vices, and crimes, upon a pre­ſumption of a moderation in the cenſure or penalty. Some again take it for a price, and maſter-peice, of Prudence; wiſely diſcerning betwixt what is juſt, and fitt: and ſo giving ſentence, rather congruouſly44 then ſeverely. Not raſhly, and arbitra­rily diſpenſing with the wiſdome of a Law; as if it were no more but a leaden Rule: but circumſpectly and benignly interpreting it, as that it may not prove an Iron Rod. Gravely ſuppoſing that there is a naturall intended equity in every Law (although unwritten) to correct (upon occaſion) the literall written rigour. In as much as a Law intending generall e­vents, cannot be ſo cautiouſly deviſed, and compoſed; as to provide ſufficiently, and conveniently, in caſe of every particu­lar accident. And therefore the prudent dictate of right reaſon is often faine to interpoſe, and moderate between the bark and heart of the Law. That the Law being but one, and bound up in Syllables; might abound in its ſenſe; and might juſtly and wiſely apply to the variety of Facts, and their more various circumſtan­ces. Moderation is wiſe; and hath her eyes in her head, to look round about her: And ſo likewiſe, wiſdome is moderate, in judging what is neceſſary, what conve­nient. 45But after the imprudence, nay, and impudence of immoderation, it ruſh­es forward arrogantly and unadviſedly to what it affects, (Like a Horſe in a blind Halter) not ſeeing what is conſiderable on either ſide. Mark an immoderate man; and he never marks what you ſay; becauſe he minds only what he would ſay him­ſelf. And it hath been obſerved (even in matters of no leſſe importance, then Church, and State (Government) none have been more immoderate, then the un­learned; or but half-witted at moſt. For byaſſed affectins have not been aware of any true advertiſements. And ſo they have boldly mott their bolts, without ei­ther fear or witt. As we have a Senate: Oh that we had a Synode of moderate men! never till then will prudence play her part, for the peace and truth, both in Church and Common-wealth. But to proceed with the Cardinal vertues. I find moderation is a chief property even of Fortitude alſo. For in the body, it is no more but the ſtrength of a beaſt: it is the46 minde that gives it the moderation of a man. All other things are but the Iron and Ammunition: but this is the Gold, and precious mettle of Fortitude. By thoſe indeed others may be conquered, but by this alone it is, that a man over­comes himſelf. A man that is immode­rate in his paſſions, you ſhall always have him either daunted, or deſperate, in the appearance of difficulties, or approach of dangers: what is it but moderation, that makes the true temper, betwixt a puſila­nimous fear, and an over-confident au­dacity? what are all thAggreſtions of Fortitude, but over-dareings; and all the perpeſtions of it, but under-ſhrinkings; if moderation be a way? And how comes in that Heroick Spirit (our Royal Martyr) with his Motto of more then Conquerour, Who left nothing of moderation unat­tempted: who ſet upon nothing of force but to which he was forced and neceſſita­ted. Who laboured to have made his Religion, and reaſon, and Lawes to pre­vaile,47 more then his Armes, who ſtudi­ed to prevent or remove all difficulties; although they were not occaſional only, but contrived. Who lookt upon dan­gers, as others more then his own. All whoſe feares were for nothing more then the common miſery, who ſtrove alto­gether to be on the defenſive, and not on the offenſive part, who did all theſe ho­neſt and honourable things, that ought to be done: before he ſuffered theſe more then diſhonourable and diſhoneſt evils, that muſt be ſuffered, who lookt death (to mortals thutmoſt of terribles) clear­ly in the face, bold as a Lion, while the Foxes and Tygres ſtood by trembling and amazed, both covering their faces and hanging down their heads. In a word, who left his Empire with more true courage and valour, then all his ene­mies could uſurp it. After ſo great a pat­tern of magnanimous patience: there's no telling of our Sequeſtrations, Decimati­ons, Confiſcations, Impriſonments, Ba­niſhment, Mancipations, Mutilations48 Murders, Deaths: no, though peradven­ture it might be ſaid we moderated our ſelves to ſuffer them, with courage and conſtancy too in our kind. Laſtly, as for Temperance, who but the ſenſual are in­ſenſible that the All of it is in Moderati­on. It were long to ſpeak of the immo­derate luxurie and voluptuouſneſſe, in meats, drink, apparel, and other carnal pleaſures, and vaine delectations; which they of every Sex, Age, and Degree, had given themſelves up unto. And they not only our oppreſſors, who had engroſſed to themſelves the fat of the land, and lived to no other purpoſe, but to ſuck the ſweet of it. But they alſo, who have no other wayes to ſweeten their oppreſſion, but by helping to devoure their own honey; ſince the robbers had entred the Hive, making this their only contentment to fol­low the time in all the vanity of it, for all the miſery of it; even theſe men alſo ſeem to me (whether they live in Warre or Peace) to be borne to no other end but conſume fruits. Of theſe therefore I ſay,49 It wil be hard to find moderate men to rea­ſon, that are immoderate in ſenſe. Neither are ſuch men fit to be conſulted about the publick health and ſoundneſſe, that have addicted themſelves to ſpend their own days, in a continual ſickneſs and diſtemper. Who but diſpenſing Epicures (though pre­tending Stoicks) (men of decoited patrimo­nies, or of deſperate and deſpicable for­tunes) were the authors of all our diſor­ders? (whoſe God is their belly, and whoſe glo­ry is in their ſhame) Phil. 3.19. And there is no greater care of any, then of ſuch, to laviſh and ſquander away our hopefull peace and proſperity again.

7. Thus hath Moderation entred the nature and definition of all the foure Cardinal Vertues, (Juſtice, Prudence, Fortitude, and Temperance) And if I ſhould now ſpeak of the three Theolo­gical graces, (Faith, Hope, and Charity) Moderation comes in to the deſcription or true conſiſtency of them all. For ex­empt them from this, and Faith eaſily de­generates either into credulity, or infide­lity:50 Hope into Preſumption or Deſpair: and Love into hatred or vile affection: yea, and all Religion, either into Super­ſtition or Profanation. Let the Grace or the Duty be never ſo good and holy: yet Moderation is well-buſied to the bet­tering of them. Though not in their ab­ſolute nature, (peradventure) and neceſſi­ty, yet in their beſt convenience, and in every meet circumſtance, that may con­cerne or adorne them. And ſo is no allay even to the higheſt Powers of Godli­neſſe, and operation of Gods Spirit, but is the very height and eminency of all ſuch devout exerciſes, as amount to no more but a reaſonable ſervice of him. Yea, even in the deepeſt myſteries, it is a being wiſe unto ſobrietie; and in the out­ward practice, a being wiſe unto ſalvati­on: tending only to order and edificati­on in them both.

8. As it is the ſalt, or diſcreet ſeaſoning of things ſpiritual. So it is the ſoul and vigorous life of things adiaphorous. Nay, it changes their very nature, converting51 them into that of its own. For it is mo­deration that makes indifferent things good: as it is immoderation that makes them bad. It is the whole ſubſtance, in a matter of circumſtance. Yea, it is the rule and Canon, in all Rites and Ceremonies. Since our breaches and irregularities ſeemed at firſt to burſt forth about Rites and Ceremonies eccleſiaſticall (and they ſo immoderately rejected, upon pretence they were immoderately impoſed) let me here ſpeak as a moderate man, to mode­rate men. All actions (humane, or divine, private or publick) muſt neceſſarily be at­tended with ſome circumſtances. In the humane, and private, every private man hath his liberty: in the divine, and pub­lick, every publick man ought to obſerve his order. And whether is it not juſt and meet, that the publick ſhould be of a publick choyce, and determination? with­out all queſtion, it belongs peculiarly to the eccleſiaſticall politie to have her li­berty, and authority, for the making of her Canons and Tenets about externall52 and indifferent matters. To which liber­ty of the Church, every private mans li­berty ought to ſubſcribe, even for the authorities falle. If ſuch things retayn but their middle nature, and no more; what now ſhould hinder a conſcience (informed and guided according to the dictates of right reaſon) from aſſenting, and ſubſcrib­ing? eſpecially, when they neither labor, nor ſavour of impiety, idolatry, ſuperſti­cion, inſignification, burdenſomeneſſe, lightneſſe, nor profaneneſſe: but contra­rily, are moderate, decent, ſolemne, de­vout, adorning and edifying. Though Rites and Ceremonies eccleſiaſtical be not accounted ſimply as parts of divine wor­ſhip; nor to have an internal ſanctity in them: yet are they not without their ex­ternal integrity and beauty; and there­fore to be reckoned of as ſacred appendices ornaments, and adjuments at leaſt. Whereby the Church is rendred more reverential, and eſtimable, not only to thoſe that are within, but alſo to thoſe that are without. It may here be diſtinguiſhed53 betwixt Rites, and Ceremonies Divine, and Humane. Thoſe that are purely Di­vine, are univerſally to be retained of ne­ceſſity. Such as are theſe which formally concern the Sacraments in their inſtituti­on. The meerly humane are not to be admitted, if they come with an auſtere impoſition, and ſtrickt obligation upon conſcience, as neceſſarily tending to ſal­vation; and yet having no more ground for all, but tradition only. Nevertheleſs, the eccleſiaſticall, as they are not to be e­ſteemed as purely Divine: ſo are they not to be accounted of as meerly Humane. For they are the order and harmony of Religion; the guide and help to devotion, and have ſomething conſonant to Gods Word even in this, that they have nothing repugnant to it. If then there be nothing in them directly againſt Faith, Reaſon, or good Manners, but that they may conve­niently ſerve for uniformity, and conſent, for exhortation, and incitation: they are not only to be not reproved nor oppoſed by any; but being lawfully inſtituted, or54 by being an innocent cuſtome received, they ought rather to be praiſed, and fol­lowed by all. And therefore they rather are to be reproved, who do account it their ſingular praiſe, and as it were part of their private authority; to reject or alter, antient and harmleſſe uſes and cuſtoms: whether it be becauſe they would have all ſuch to be utterly neglected; or becauſe they would have ſome of their own fan­cies or inventions, to be introduced and imbraced in their ſtead. Although ſuch Rites be not to be eſtimated, as of a Di­vine right; perpetuall, immutable, ne­ceſſary, efficacious; as the Word, Faith, and Doctrine it ſelf. Yet antient and wel ſetled Ceremonies (not ſuperfluous, nor defective; but comely and uſefull) are not to be changed, upon a pretext, no, nor upon every probability of ſomthing more profitable. Becauſe all the benefit may be ſuch as may not countervaile the dan­ger and damage of the innovation. Ther­fore, in all ſuch as are of a ſober and ſetled uſe; it is temerarious to ſeek, or work55 their alteration; and it be for no more but the peace and unities ſake. If at any time an alteration or aboliſhing of them (or any of them) be thought either neceſ­ſary, or convenient; it ought to be the act of the whole Church in her repreſen­tative, not neglecting her alſo in her dif­fuſive capacity. But a thing of ſo much conſequence, ought not to be uſurped by every private man, in his private place. This is the buſineſſe, not of the Miniſtry alone, nor of the Magiſtrates alone: It properly belongs to a Synode (rightly convened) and a Senate, to decree, and effect it; by their prudent and mature conſultation, and conſent. Nor are they ſo much to reſpect the factions, or ſediti­ons, petitions, complaynts, remonſtran­ces, objections, importunities, or tumults, of Recuſants, Sectaries, Schiſmaticks, Fanaticks, Separatiſts, or Singulariſts. Becauſe they that turbulently, or peeviſh­ly oppoſe the Church in her order, and peace; will conſequently (nay, peradven­ture do it purpoſely) to oppugne her in56 ſound Doctrine, and intire profeſſion. But of late have we had the ſad and ſhamefull experience, how the over-heady exploding of our Diſcipline hath ſiniſterly proved to the much proſtituting, and almoſt profli­gating of our Doctrine; and that by en­thuſiaſmes, mere lyes, and blaſphemies, horrible to be uttered unto Chriſtian ears. If it may not be otherwiſe perſwaded, or ruled (by all that moderation can do) ſomething of indifferency may be yeilded or remitted, or permited (as then it was) during the impetuouſneſſe of ſuch head­ſtrong violence and extremity. But all immoderation is to be examined, now that (by Gods good and wiſe providence) moderation is come in place. Clamour is not now to prevaile, but reaſon. Nor are immoderate affectations to be admit­ted; but moderate affections. Every pretext or cry of Chriſtian liberty, or weake conſcience, is not preſently to be accepted for ſuch indeed, as it doth pre­tend. The property whereof, is to be more willing to hear, then earneſt to57 object; to be readier to depoſe it ſelf, ra­ther then plead only for its diſpenſation; to look at, and labor to acquieſſe in others ſatisfaction, as well as its own. Somthing (when they are found to be ſuch) may be indulged to weak Brethren, but nothing to falſe Brethren. Act. 16.3. Gal. 2.4. and 5. verſ. 2 Cor. 6.14. Eph. 5.11. If they be but things indifferent, why then ſhould not a man be as equall for their ac­ception, as for their refuſall? nay, why not for their reception rather; when mo­deration hath made them good, and Au­thority lawfull? They may be ſuperſti­tiouſly abuſed, and ſo they may be pro­fanely neglected. There may be a ſuper­fluity of them to ſcandall and offence: So there may be a deficiency of them to diſ­order, and confuſion. Theſe things per­haps may not ſimply approve our conſci­ences to God: but by theſe things we may commend our ſelves to every mans conſcience in the ſight of God. To con­clude this point; though uniformity be no abſolute note of the Catholick58 Church: yet ſuch Canons and Rites, as have been decreed in generall free Coun­ſells, are to be preferred before thoſe that are conſtituted in this or that particular Church. Albeit theſe are to be obſerved, rather then thoſe: becauſe it is neither neceſſary, nor poſſible to bring the uni­verſal Church (whoſe unity is that of the Word and Spirit) to our uniformity. Hence it is a hatefull thing, for particular Churches to make compariſons in matter of this Nature: Or for theſe things to be undervaluing, or invective one againſt another. Moſt of all for one Church ſo to arrogate, as to ſeek to reduce and con­forme another herein to it ſelf. Becauſe it is to be charitably ſuppoſed, that every Church hath good cauſe and reaſon for thoſe of its own. To which every mem­ber of it is bound in conſcience to ſubmit, and conforme. Yea, a member of one nationall Church ſojourning in another, is not now obliged to the Rites of his own Church: but (to avoyd ſcandal, and for unities ſake) ought rather to apply59 himſelf to the laudable uſes of the preſent place. How odious is it then, for one of the ſame Church, to take upon him to propound, and promote the cuſtomes and uſages of another Church; before thoſe of his own? This (in a moderate way) have I ſaid for Ceremony. Much more might eaſily be ſaid of Epiſcopacy, Li­turgie, holy Feſtivalls, ſacred Temples, Muſick in Churches. Canonicall houres, Decent Veſtures, and Geſtures, Eccleſi­aſticall goods and Tythes. (In moſt of all which there is ſomething more then Adiaphorous;) though nothing more then requires moderation: albeit much to the confutation of immoderate men. But rather then to check at theſe immoderati­ons, or propound a moderation in theſe particulars; I will here wait (with all moderate men) to accept it from a Synod moſt willingly. Which the Lord (for Chriſt ſake) ſend us! even a reverend, and bleſſed Synod, of moderate men.

9. Beſides what moderation hath plain­ly appeared to be in it ſelf: it is not a little60 illuſtrated from its contrary, immodera­tion. Which is nothing elſe but an ex­tream vitiouſneſſe of Perſons, in their judgments, opinions, paſſions, affections, actions, manners, pretences, and deſigns. Of all which we are not ſo pathetically apprehenſive in the qualities, as in the effects. What was it but immoderation? that turned Epiſcopacy into Presbytery, Presbytery into Independency; Inde­pendency into Anabaptiſme; Anabap­tiſme into Quakeriſme; and Quakeriſme almoſt unto all kind of Jeſuitiſme? That turned Religion into policy; Reformation into Innovation; Profeſſion into Pretence, That turned Miniſters into Souldiers; and Souldiers into Preachers; Prophets into Prognoſticators; Churches into Stables; Pallaces and Collegiate places into Ta­verns and Ale-houſes; Cathedralls into private habitations; Church-Organs into Tavern-Muſick. That turned Parliaments into Juntoes; Parliamentary edicts into military remonſtrances; The Counſel of State into a Counſel of Warre; and61 Oaths of Allegiance and Supremacy into Covenants and Engagements; Funda­mentall Laws into arbitrary impoſitions and exactions. That turned Liberty into Licentiouſneſſe; Order into Confuſion; Government into Tyranny; Freedom into Slavery; Propriety into Sequeſtra­tion; Degrees into Parity; Plenty into Poverty; Peace into Warre; Security and Safety into Jealouſies and Fears. That turned Courts of known Law, into an High Court of unknown Juſtice; and laſtly (ſo it could go no further) Princi­pallity into Protectorſhip, and all loyall Subjection into moſt horrid parricidall, regicidall Aſſaſſination.

10. After all this upon Moderation at large I have yet once more to take a nar­rower veiw of it, as it is deſcribed in my Text. 〈…〉〈 in non-Latin alphabet 〉. That Moderate thing. The Adjective neuter put Subſtantively, or the concrete in ſtead of the abſtract. May not this emphaticall forme of ſpeaking be to note the quality of moderation inveſted with all its acts, and circumſtances, for62 take moderation in the abſtract meerly, as a naked quality, diſpoſition, or habit; and however it may even ſo affect a man within himſelf, yet it affects little or no­thing in others. Or that, be it never ſo faire or moderately contrived, and conclu­ded, for the manner of it, yet all this is nothing to manifeſt a moderation, if the matter or thing it ſelf be immoderate. Or that moderation (as all other Graces and Vertues) are to be commended and ex­tolled in the abſtract: but admoniſhed and commended in the concrete. Becauſe the quality is for applauſe: but the pra­ctice for exhortation. Or, would he thus preferr ſome one moderate thing before another? For there is a meliority, and a putiority in things of moderation. Or would he not thus bring every thing, though not to one meaſure, yet to one nature of moderation? For true mode­ration is but one thing in all things. I reſt with this thought, that the Apoſtles〈…〉〈 in non-Latin alphabet 〉, is the ſame reciprocally with〈…〉〈 in non-Latin alphabet 〉. which is the conveniences and63 behovefulneſſe of all actions, and paſ­ſions (which our Saviour himſelf had reſpect unto in all his) Mat. 3.5. and 2.10. and 7.26. and is required in all his Saints. Eph. 5.3. Tit. 2.1. 1 Tim. 2.10. 1 Cor 11.13.) For whatſoever is meet, is moderate and whatſoever is moderate, is meer. And ſo it amounts to as much as the ſame A­poſtles〈…〉〈 in non-Latin alphabet 〉. 1 Cor. 7.35. That which is comely, which hath with it there ex­preſly the juſt bounds of moderation: that is to ſay, when neither the Impoſer caſts a ſnare, nor the Submitter is diſtra­cted in his Duty. And ſo (on Gods name) let all things be done decently, and in order. 1 Cor. 14.40.

3. The Appropriation, or Subject to which the Admonition relates,〈…〉〈 in non-Latin alphabet 〉your Moderation.

1. Yours primely, and chiefly, let your moderation firſt be known to o­thers; yea, though their moderation be not known to you: that ſo theirs may64 come to be known to you at laſt. But firſt yours, and then theirs, Alwayes in the way of Moderation, ſome (and they chief ones) muſt firſt begin, that ſo the reſt may follow after, Admonition may per­adventure much perſwade it: but ti is example that moſt induces to the per­fection of it. I hear many ſay, would God things were well and handſomely moderated amongſt us. But all proves but a vaine and fruitleſſe wiſh, while no man begins to go about it: In this therefore we are all to be diſpraiſed, that we ſloathfully leave the praiſe to others, to ſit upon it. Notwithſtanding we are all ready enough to own it to our ſelves: that is, to challenge it, rather then to attempt it, which is as much as each man exacting anothers moderation, but no man exhi­biting his own. How eager are that ſort of men now to claime it, that did ſo furi­ouſly diſclaime it heretofore. Moderation is with them now a favourable diſpenſati­on; which before was nothing elſe but a cold lukewarmeneſſe, or a deteſtable65 neutrallity. While their fiery zeal burned, we heard no other, but curſe ye Meroz, becauſe they came not to the help of the Lord againſt the Mighty: curſed be he that doth the work of the Lord negligent­ly; curſed be he that keepeth back his Sword from blood. down with it, down with it even to the ground. cut it off root and branch with hundreds of ſuch like abuſive fumes and flames. But now (that God be thanked) he hath quencht their thornes; they begin to call for poor Lazarus to dip the tip of his finger in water to coole their tongues, &c. Though I wonder, with what face or con­fidence they can ask that, which them­ſelves would not afford: or preſume to obtaine that to themſelves, which they denyed to others: Nevertheleſſe, I wiſh with all my heart, they may find mode­ration in all her bowells (ſo they would not prove Snakes in her boſome) that ſo ſhe may heap coals (in the beſt ſenſe) upon their heads.

2. Yours perſonally. For moderation66 is of Perſons, before things. They are our paſſions and affections that firſt ask mode­rating: and then nothing can be done by us immoderately; nothing can ſeem ſo to us, that is not ſimply evill. Had we but this Salt in our ſelves, we ſhould ſoon have peace one with another. Mark. 9.50. For it is impoſſible he ſhould be unſavoury without, that is ſo well ſeaſoned within. Mark, how men diſpute, diſcourſe, preach, pray, plead, nay clamor about Moderati­on: when all the immoderation is in themſelves only. Such and ſuch con­tends to have Courts, Offices, Juriſdi­ctions, Diſcipline, yea, Prerogatives, Priviledges, Liberties, &c. regulated ſo ando: and yet (would they examine themſelves, and others diſcerne them) there is nothing needs more regulation then their own judgments, opinions, paſ­ſions, affections, humours, fancies; affecta­tions. O man! do but moderate thy ſelf, and all things elſe are ſoon made ſo unto thee.

3. Yours plurally, A ſingle moderate67 man can only ſatisfie, and ſedate himſelf, but no more. And the moderation of a few avayles little; eſpecially where the moderate party is out voted by the immo­derate. This, (oh this!) is to be lookt upon, and lamented as the ſpring, the ſtream, and the Sea of all our immodera­tions. The Lord increaſe the numbers, and meaſures of moderate minded men! for the peace of the Church, for the flou­riſhing of the Land, the honour of the King, and the glory of his holy Name.

4. Yours properly, as Chriſtians and not as moralliſts only. To read ſo much of moderation in morallity; and to find ſo little application made of it in Divinity; would make one think it to be their ver­tue, and not ours. But that the Miſtriſs might not borrow of her handmaid; St. Paul firſt obſerved it on Christ: and ſo, as Chriſtians, appropriated it unto us. If therefore we obſerved or conſider it in our ſelves as we ought; our moderation hath theſe Prerogatives to theirs. Firſt, theirs had no more but meer men for their ex­amples; ours hath for its patte n the68 Son of God himſelf. Next, theirs had but only the Rule of Reaſon to mode­rate it ſelf by: ours beſides the moral Law of God, hath alſo the Law of faith. Again, theirs was to governe inordinate paſſions, affections and appetites as vices to nature: ours, as ſinnes againſt God. Again, theirs rended to moderate a Re­publick only, but ours the Church alſo. And again, their paſſive moderation was to die like Stoicks: but ours like Martyrs. Laſtly, theirs lookt no further then men and mortallity, but ours at God and eternity. Now though their moral vertues needed thoſe moderations, which our ſpiritual graces ſimply do not, brings the more immediate, and ſpeciall mea­ſures of the Spirit. In which there is no fear of exceſſe, and from which theres no danger of an utter defect. Yet for all that, our exerciſes of them want mode­ration very often: becauſe if not through our contrary corruptions; yet through manifold emulations, and indiſcretions; they are too ſubject to either extream. 69Now God grant, that morall men may not excell us in moderation! leaſt ſo their morall vertues may take ſcandall; and have cauſe to call our ſpirituall graces into queſtion.

5. Yours collectively; as a Church. For the Apoſtle ſpeaks it to the whole Church of the Philippians. The mode­rating of a Perſon, is much; but of a Church or Congregation, much more. Becauſe, it is alwaies harder to bring a multiplicity of Spirits, unto the unity of the Spirit. Oh this Church moderation! that indeed is to be labored for above all. For the Common-wealth can never be moderate, where the Church is not firſt ſo. What but immoderate conciliables, and conventicles, have hatched, and fo­mented all our immoderations? And now theres no hope or likely-hood, out of a moderate Senate, and a moderate Synod, to allay them. And this we hope in God they wi l do: becauſe the Lord is there at hand. At hand to moderate, at hand to help, and bleſſe their moderation.

706. Yours preciſely; as of the ſame particular Church, and eſpecially among, and within your ſelves. For though all Churches ought to be moderate, and ought to remark and conſider the mode­ration of all Churches: yea, and one Church is bound to make known her mo­deration to all Churches. Nevertheleſs, our moderation is not neceſſary to all Churches, in every matter. Becauſe (all things well weighed in their cauſes, or circumſtances) this, or that thing may be moderate to this, or that Church; which to another may ſeem, or prove immoderate. Surely then theſe men muſt needs be very immoderate, that cannot content themſelves within themſelves; but muſt ſeek to moderate or modell, to reforme or conforme, one Church to all Churches; or all. Churches to one Church. How incongruous is ſuch a thing, and abſurd? Eſpecially when it is of the more famous, and renowned; to the more ſlender, and obſcure. We de­teſt (and not unworthily) the uſurpation71 of the Romiſh Church; in that ſhe ſo ar­rogantly preſumes to reduce into her communion, all Churches, by an unifor­mity of diſcipline, as well as doctrine. And ſhall we deviſe, or endeavour ſo farr forth in her invitation, as to make another proud Catholick, of a poor particular Church? God forbid.

Thus farr of the appropriation here, or relation to our Subject. Now give me leave to take all the Subjects of it along; as I find them elſe-where. Whereof the moſt eminent is

1. Christ himſelf. 2 Cor. 10.1. Now I Paul my ſelf beſeech you by the meekneſſe, and gentleneſſe, or moderation of Chriſt. Loe here Chriſtians! moderation is Chriſts own attribute. Whoſe Perſon was a moderation, betwixt a God, and a man; whoſe actions were a moderation, tempering graciouſly betwixt his great perfections, and our no leſſe infirmities; whoſe paſſion was a moderation, ſatisfy­ing72 the Juſtice, and meriting the Divine mercy both at once. But we are chiefly to conſider, what uſe the Apoſtle here makes of it. Though he makes here a tripple propounding of his own perſon, yet it is not as a perfect patterne of moderation; he leaves that to Chriſt alone. Yet doubt­leſſe he doth it to ſingle out himſelf from ſome others. And indeed, though we all may admoniſh to moderation; yet no man is ſo fit to adjure others thereunto, as he that is of a ſingular eminence therein. Some have conceived him to ſpeak here ironically; ſpeaking now to falſe Teach­ers, and their Followers. And verily, a man ſcarce knows how to ſpeak to ſuch of moderation, and ſpeak in good earneſt. They may well be taunted and reproach­ed with the beſt mens moderation: For they will never be intreated, or reduced to it, no not in an ordinary way. He be­ſeeches them, but he ſays not what. For they that will not be intreated by mode­ration, a man may ſpare the reſt, becauſe they will be perſwaded by nothing at all73 that good is. It was upon ſome immode­ration of theirs, whereupon he was en­forced to challenge them by this. And that was a deſpicable eſtimation, firſt of his Perſon, then of his Office, and laſtly of his Doctrine. And this was the very immoderation of them with us; Oh this was theirs altogether! I need ſay no more. But theſe had a fond conceit or preſumption of his being more meek and moderate in preſence, then in abſence. Juſt ſo it was with one (of bleſſed memo­ry) who while he was in preſence, they preſumed him eaſie, and ſoft, and mild (and that moderation was his only immo­deration) but in abſence, they found him wiſe and bold, (not only beyond their expectation, but to their admiration) And this (even this) was the maine reaſon why they durſt not indure to hear of his pre­ſence any more. But notwithſtanding all this, the Apoſtle conjures theſe falſe Teachers, and their followers by the mo­deration of Chriſt. And ſo will I do ours. Now I beſeech you by the moderation74 of Chriſt, (by which your ſins muſt be pardoned, and your Souls ſaved) learne moderation yet at length: and if you will not be Friends with it, yet be not Enemies to it: deſpiſeing, dominion, and ſpeaking evill of dignities, on the one ſide: and having mens perſons in admiration be­cauſe of advantage, on the other.

2. Miniſters. 1 Tim. 3.3. For ſuch an one ought to be, not greedy of filthy lucre, but patientr moderate, Why ſuch an affir­mative inforced upon ſuch a negative? but to teach, That Miniſters (and others alſo) had yet been moderate in their opinions; had they not firſt bin immoderate in their covetouſneſſe, what elſe was it, but a greedy aime at their great livings, which cauſed them to convent (nay, and circum­vent) ſo many for ſcandalous Miniſters, and Malignants? But the next word to it is alſo to be taken notice of, Moderate, not a Brawler. (Not quarrelling whether with tongue or fiſt. But if like iin the ſtrickt originall, (unfighting) which puts75 it into my thoughts, that if Miniſters had not been ſo immoderate as to turne Soul­diers: Souldiers had never been ſo immo­derate as to turne preachers. There was a ſcandalous report of a Miniſter ſo tray­terouſly pugnacious, as to take that fatall Axe in hand, and doe that diabolical ex­ecution. Which if it had been ſo, the Papiſts might have boaſted, ſuch helliſh King-killing Inſtruments were to be found amongſt others alſo; as well as among their own Prieſts, and Jeſuits. But Brethren of the Cleargy! you know moderation is among the moſt excellent of the mini­ſterial endowments. Now by the mode­ration of Chriſt I beſeech you, (in mat­ters of diſcipline, order, uniformity) let it not be ſaid, A Miniſter, and nor mode­rate.

3. All Chriſtians. Tit. 3.2. Gentle or moderate. 1 Pet. 2.18. The good, and gentle, or moderate. The places ſpeak it of all Chriſtians, of all ſexes, ages, degrees, callings, conditions. For it is Moderation (the univerſal vertue) that be fits and be­comes them all.

764. Morall men, and Heathens. Act. 24.4. Hear us of thy clemency, or modera­tion. It was there the apologetick com­plement of a Heathen Oratour to a hea­then Governour. However, it ſerves to let us obſerve, that moderation was requi­red and expected even among Heathens, and that not in their perſons only, but in their places alſo. Now then, what a hor­rible ſhame were it, that we ſhould be driven to ſuſpect it, or bidden to deſpaire of it, in the perſons, or places, of Chri­ſtian profeſſors.

4. The Manifeſtation〈…〉〈 in non-Latin alphabet 〉, Let it be known; Thus namely,

1. Simply apparent in it ſelf. He doth not ſay, make them to know it. As he uſes a word of neer kinne, in the next verſe, to ſignify ſo much. Let your re­queſts be made known, &c. For in truth it is an eaſier thing to make our requeſts known to God: then to make our mode­ration known to men. And becauſe the77 Apoſtle puts theſe two evident things of our ſelves (to God, and men) ſo neer to­gether; it learnes us, that no man can rightly make his prayers known to God, that neglects to let his moderation be known to men. For even while he is of­fering his gift at the Altar, he may there be convinc't to remember, that his Bro­ther hath ſomething againſt him in this defect. But if a man want this moderati­on within himſelf. Lord, what prayers doth he make? Surely, he is like one of thoſe immoderate Suiters to whom Chriſt ſaid, ye know not what ye ask: or rather like one of thoſe, of whon St. James ſaid, ye ask and receive not, becauſe ye ask a­miſſe, that ye may conſume it upon your luſts. Or elſe he kills and deſires; in paſ­ſionate, uncharitable, envious, and re­vengfull prayers. Or he asks not in Faith, nothing wavering, &c. Or he firſt ſeeks not the Kingdome of God, &c. Or he cryed not to God in his heart, when he howled upon his Bed. Or he prayed to be ſeen of men. Or he uſed vaine78 repetitions, thinking to be heard for his much babling. This minds me to put thoſe men in mind of their inordinate prayers; who prayed, not in their immo­deration only, but for their immoderati­ons alſo. But to proceed upon my firſt hint; It is ſufficient, if moderation be known, or evident to be ſuch in it ſelf: whether all, or every one will conceive it to be ſo; yea or no. For if ſhe had no more evidence, and demonſtration in her ſelf, but what ſhe muſt be glad to bor­row, or obtaine from all, or every mans apprehenſion and opinion of her: One man would fancy her to be one thing: and another to be another: and ſo ſhe ſhould be nothing at the laſt. Whereas (whe­ther they will conceive it ſo, or no) that indeed is moderation, that ſatisfies the beſt reaſons, and ſuits with the moſt con­veniences, although it be not anſwerable to ſome mens opinions; yea or (for the preſent) may be to ſome mens particular inconveniences.

2. Known really, to be very modera­tion79 it ſelf, and no other: the ſame and not the contrary. Not auſterity, rigidneſs, inexorableneſſe, impoſition, compulſion, on the one hand: nor yet remiſneſſe, diſ­penſation, connivence, arbitraryneſſe, or licentiouſneſſe, on the other. But a mid­dle kind of equity, indulgency, benignity, betwixt both extreamities. Men over­ſtrickt and nice; yea, and men very pro­fane and looſe; neither of them will know moderation to be as it is: but rather, as either of them have a mind to make it to themſelves. And betwixt them both, it never ſcapes the imputation or calumny, either of a ſuperſtitious reſtriction; or of a profane relaxation. And (which is ſtrange) the ſtrict man thinks it too ſtrict for his liberty: and the licentious man thinks it not remiſſe enough to his liber­tiniſme.

3. Known plainly and ſincerely: not pretended, or diſſembled; not vaunted or boaſted. For if it be either inſimula­tion, or oſtentation, neither of theſe can make a true manifeſtation of it. Becauſe80 one makes it appear to be what it is not: the other would make it appear to be more then it is. Over-backward men, and likewiſe ſuch as are too forward; neither of theſe are the true propalatours, but even both of them (what through feare, or flattery) are but the pretenders to it. One ſort of them are too ſlack to promote it: and the other are ſo haſtily anticipate­ing, that they even prevent it. But there is no ſuch pretext or counterfeiting of moderation as when the falſe is borne be­fore men, in ſtead of the true. I have ob­ſerved that a ſeeming moderation, or per­adventure a preſumption of that which was true, upon falſe grounds; hath been the cauſe of all our immoderations: and in the Church more eſpecially. As name­ly, a pretending to reformation, and yet an innovation intended. A conceit of the neceſſity, or perhaps but the expedience, of conforming one Church to another, in circumſtances and externall matters. An affectation of conn'd phraſes and garbes, as a token of unity, and concord. An81 expectation, yea and a gloriation of the Enthuſiaſtick motions of the Spirit; with­out, beyond, yea, and againſt the word. An unneceſſary ſcruple of Faith not to be compelled. An abuſive arrogation of that they call Chriſtian liberty: And a poli­tick toleration of all kinds of Sects. And thus indeed while we would feigne our ſelves to be moderate, we fall into all manner of immoderations.

4. Known; poſitively ſo determined, and declared; not queſtioned, not diſpu­ted in ſcepticall way. Moderation, albeit it offers it ſelf to the ſober and ſolid diſ­courſings of reaſon: yet it cannot indure the ſtubborn, or peeviſh tergiverſations of opinion. Nothing makes more againſt it, then when men meet, not like Arbitra­tors, to moderate; but like Antagoniſts, to controvert; nay, and like Adverſaries, to contend. I wonder, how ſhall other queſtions be moderated, if moderation it ſelf be the thing called in queſtion? when it is not admitted in any controverſie, it is the itch: but if ſhe her ſelf come to be82 cavil'd at, it is the ſcab of diſputa­tion.

5. Known effectually; not meerly known, and no more but known; As if all were but barely to propound it to e­very mans indifferent judgment; and ſo leave it to every mans arbitrary proſecuti­on. Why doth the Apostle exhort and admoniſh to make it known? if that the very making known, had not fully in it th force of admonition, and exhortation? No doubt, the promulgation or Procla­mation, was not without the vertue of the authority, and of the obligation alſo. Becauſe in vain were it known, if it were not to be obſerved, and imitated by all that knew it. What, Friends, I beſeech you! Is this all that you call moderation (or that you underſtand in the way of it?) a thing only to be known; not done? To propoſe ſomething, and yet impoſe no­thing, though never ſo neceſſary, or con­venient? Ye would make an indulgent Law of it indeed; that muſt only give you leave to give Laws unto your ſelves. 83Nay, and to make your ſelves the Mode­ratours of moderation it ſelf. Oh let your moderation be known (even yours) yet at length! As well by receiving the Rules of it from others (eſpecially your Superi­ors) as in giving Rules of it either to your ſelves, or others. Are you ignorant? Moderation will bear with it, till you be inſtructed. Are you erronious? be not immoderate, and you will more eaſily be rectified concerning your Errours. Are you ſcrupulous? Moderation will com­miſerate you, and labour with you for the depoſing of thoſe needleſſe ſcruples. Are you weak, truly weak? Moderation wil plead to a diſpenſing with your weak­neſſe: ſo you your ſelves plead not too immoderately to have your weakneſſe only diſpenſt withall. Intending only to reteine it, ſuch as it is, and hug your ſelves in it: not careing, nay, not abiding to be either informed or conformed. But are you factious? what hope can their be of any moderation from you? what help of it to you? Oh the forlorneneſſe of84 this inconſiſtency! It were not Faction, nor would not be, if it were not immode­rate. Are you frowardly cavilling and wrangling? Moderation will confute and convince you though ſhe cannot appeaſe and ſedate you. Are you ſubtile and diſ­ſembling your ſelves for the preſent? Moderation may permit you, and perad­venture (for the time) connive at you: but ſhe cannot approve you, not applaud you, not repoſe in you. Laſtly, are you ſchiſmatically and ſeditiouſly turbulent and pernicious? Moderation muſt now (of neceſſity) look about her, leaſt you ſpoile her of all ſhe can call her ſelf, and of all that can come of her. And muſt be forced to let you know and feel, ſhe hath as her tender remiſſions for her re­quiſite coertions.

6. Known throughly and compleatly, to Faith, Conſcience, Reaſon, Senſe. For to appear faire and open in one thing, (a meane one) and to act covertly and cunningly in another, (and that the main) This is not〈…〉〈 in non-Latin alphabet 〉, but〈…〉〈 in non-Latin alphabet 〉: not a85 ſingle-hearted equity, but a diſſembled and double-hearted iniquity. But immo­deration is this veteratory hypocrite, which can even ſooth and dandle a man in things of leſſe moment: the rather to enſnare and enſlave them in matters much worſe. We have heretofore beheld with regret, how verſatilely and verſutiouſly ſhe hath plaid her part, betwixt rigour and remiſſeneſſe upon one or other. And how with ſounds of liberty, ſhe would have lull'd us aſleep in our ſlavery. But God be thanked, her Comi-Tragedy is done, and her Actors hiſſ't off the Stage; yea, her nailes are not only pared, but her hood alſo is pull'd off, to the un­deceiving of many well-meaning people, who were partly perſwaded by the paint­ed Sepulchres, ſpecious glitterings; and could not ſuſpect that noiſome rottenneſs that was within, till they alſo had ſmart­ed for their learning, and that their ſen­ſible experience had beaten them off the ſoundneſſe of their faith. But this veile of immoderation done away) we all86 may now behold with open face, how Moderation (that Princely vertue) is come imperfectly to appear what ſhe is; and to manifeſt her ſelf to all others (that will not be blind) according to their ſeveral faculties and capacities. As to be known to faith in things of faith; and to conſci­ence in things of conſcience; and to Rea­ſon in things of Reaſon; and even to ſenſe in things of ſenſe. What more then this remains, either for Moderation it ſelfe to do, or for all moderate men to deſire? How extreamly then ſhould they divert, and (as it were) wyer-draw her, that would hale her up to the doctrine of Faith, when ſhe is now only about whol­ſom Diſcipline. Or that would drag her down to every pettiſh and petty ſcruple; when ſhe is now upon things, firſt of hers, then of their Chriſtian liberty. But to object irrationally againſt her reaſon, or to be ſenſleſſely refractory to her ſenſe. This is to be exploded as altogether im­moderate.

7. Known multiplicitely. For as there87 is no exerciſe of grace and vertue that ought to be more univerſally notable in the Church of Chriſt then Moderation: ſo none hath more apt and eminent ways of making it ſelf known. By the quality or habit ſo it is to be known to our ſelvs: but it is the moderate thing, or act, where­by it muſt be made known to others. To others made known exactly, ere it can be exacted and importuned from others. Actively made known in affection and diſcretion: paſſively known, by appro­bation and acceptance. Known in preach­ing, prayers, profeſſion, diſputation, de­meanour, converſation. Known by ſight and experience, by hearing and good re­port. Known ſo as communicative, not in groſt. For of a hid treaſure there is no benefit, even our perſonal moderation is to be imparted; but our official much more. Known ſo as now evidenced, but attained long before. For alwayes it is to be ſuppoſed, where there is grace in ſome meaſure, there alſo is Moderation in ſome degree, becauſe Moderation88 comes along with reaſon, but much more with grace. Made known ſo palpably as that it may be paſt all ſuſpicion. For in truth we are moſtly affected ſo immode­rately our ſelves, that it is not an eaſie matter to perſwade us thoroughly of o­thers moderation. Known, to ſtirre up o­thers to moderation, at leaſt to prevent the contrary in them. Known to Gods glory, the Churches peace, the Com­monwealths proſperity, one anothers edification, and every mans own praiſe. In a word, Moderation is that by which all other vertues are made known to be ſuch: what vertue then is required to the making known of it ſelf?

5. The Extent,〈…〉〈 in non-Latin alphabet 〉, unto all men. Men, and men univerſally, are the objects of our Moderation, of whatſoe­ver Nation, Sexe, Age, Degree, Vocati­on or Condition they be.

1. Jewes and Gentiles, ſo was the A­poſtle moderate towards both, and be­tween89 both, for the gaining of both, 1 Cor. 9.20, 21. But by our immodera­tions we loſe both them and our ſelves to boot. What Jew will convert to that Church, that is diſtracted about harmleſs and convenient ceremonies? That will have all ceremonial diſcipline and order extirpated, under a colour of their cere­monial Lawes abrogation. St. Paul would diſpenſe even with their legal rites, that ſo he might winne them to the ſubſtance of the Goſpel; and ſhall we loſe this ſubſtance both to them and to our ſelves, in contending about the ſhadow? This is not the way to promote them to jealou­ſie and emulation; but to intruſion ra­ther and commixtion. As it was too evi­dent of late, when they propoſed to pur­chaſe our Churches, and petitioned to ſet up their Syngogues amongſt us; and not a few of our own Chriſtians, (as a ſcandal no doubt of our immoderate di­ſtractions) turn'd Jews. What Gentile (that favours any thing of true morality) would convert to that Church, in which90 he can perceive little or nothing of a vertuous Moderation; Can he believe theres the divine Ordinance, wheres ſuch humane inordinateneſſe; will he imagine that ſuch can be religious to Godward, who provide not things ho­neſt before men? Dearly beloved Chri­ſtians! let us learn Moderation, even for the Lords ſake, That ſo we may give none offence, neither to the Jew, nor to the Gentile, nor to the Church of God, 1 Cor. 10.32. (It is ſpoken of a modification in matters indifferent, and the diſcreet uſe of Chriſtian liberty therein.) And therefore it is admoniſhed (in things of a middle nature) to give ſcandal to none; leaſt the Church and Goſpel might hear ill: both from thoſe without and thoſe within. But that there might be ſuch a modeſt and moderate condeſcention on all parts in things lawful and expedient, as they without may not be deterred, but attracted, and they within not aggrieved, but confirmed.

2. Hereticks, It was immoderation91 that made them ſuch; and nothing but Moderation can make them otherwiſe; will they eaſily be reconciled to that Church, wherein they obſerve leſſe har­mony and concord, then is to be found among themſelves? where there is ſuch branding one another for Antichriſtian and Babyloniſh, even about matters that are farre enough from entrenching upon the foundation. How have we provoked the old Popiſh challenge, to ſhew our Church, and to upbraid us of late, that we wanted ſo much as the face of a Church? Wot ye well (Brethren,) how many have turned Papiſts, upon ſcandal taken at our inteſtine broyles? Beſides, thoſe other that have confirmed themſelves in their errours. Alledging, that Church was built upon no foundati­on, that could keep it ſelfe into conſiſt­encie. Come on therefore, in the Name of Chriſt, all ye moderate ones, and let our moderation be known to them, I mean, not to tolerate or connive at them, but if not to convert, yet to convince them.

923. Schiſmaticks, If our Moderation had been known to Schiſmaticks, Schiſ­maticks immoderation had not been known to us. It is certain, there was too much of animoſity and acrimony of ſpi­rit on either part. Either the bridle was not carried on handſomely, or the ſpurr was putting on too haſtily, or elſe theſe wilde and untamed beaſts, cunningly got the bit between their teeth, and ſo ranne headſtrong, with the reines upon their necks, to the caſting of their riders head­long. And ſo they committed Religion with Policie, Doctrine with Diſcipline, Liberty with Licentiouſneſſe, Law with their own wills, Soveraign with Subjects, Nobles with Peaſants, Prieſts with Peo­ple, City with Countrey, to the confuſi­on almoſt of them all. But I hope they will now have the patience to hear a wor-of Moderation. Brethren! have ye done well & aviſedly to rent Chriſts Coat? nay, have not ſome of you done as ill and odi­ouſly as to pierce his ſide? was it hereſie that cauſed your ſchiſme? nay, what he­reſies93 hath your ſchiſme cauſed? was yours no more but a ſeparating from the Church? nay, was it not a turning the Church into a ſeparation? what ſay you elſe to your ſeparate Congregations? Moderation will tell you, that differen­ces about Diſcipline, can be no cauſes of Separation, (much leſſe of Subverſion) ſo the Doctrine be ſafe, and agreed on on either ſide; yea, and that the Church­es unity and peace ought not to be in­fringed for every inferiour truth, or leſſer good, or ſeeming evil, much leſſe for every unſatisfied ſcruple, or taken ſcan­dal: leaſt of all, when all is but to ſatisfie mens malevolence, ambition, covetouſ­neſſe, ſingularity, peeviſhneſſe, blinde zeal, ignorance, and the like. If any man be irreſolv'd (God be bleſsed) we have (one and other) Lawes now again to appeal to; and not Armes: which (we may be ſure) will (with great Mode­ration) indulge the ſimply ſeduced; and ſeverely cenſure none, but ſuch of the Seducers, as wilfully will periſh in the94 gain-ſaying of Core. Come then, and let us meet in our Mothers boſom, and con­ſult moderately, and conſent. And (to ſtop the mouthes of our inſulting adver­ſaries) wee'll tell them of their incurable ſchiſmes, after (by Gods mercy) we have healed our own.

4. Weak Brethren, In my apprehenſion, Moderation hath a harder task to ſearch, and diſcerne ſuch as theſe, then ſhe hath to indulge or ſuccour them. For the Patient once found out, the wound is ſoon cured. Theſe for the moſt part are like ſome Beggars by the way ſide, that cover themſelves with ſcurfe and clouts, pre­tending lameneſſe and diſeaſes, on pur­poſe to move compaſſion, for the readier obtaining of a larger Almes. But if they be thus ſickly minded indeed, the ſym­ptomes are, To diſcover their diſeaſe, and eſpecially the part affected, to bewail their infirmity to God-ward, and not to bemoan it only before men: to labour after their own cure, and not cheriſh their own diſ­eaſes themſelves; nay, and look that o­thers95 ſhould foſter them likewiſe. If they cannot yet be cured themſelves, yet (mean while) to be cautious of infect­ing others. To repaire to the Hoſpital in that caſe provided, and not to delight in roving up and down. And there is Mo­deration (the skilful Phyſician and ex­pert Chyrurgion) not to launce and feare, burn and cut, but to treat their ſores ten­derly; as readier to poure in oyle then vineger into their wounds: but if theſe apprehend not the Allegory, let me ſay to them in few and plain termes, Chil­dren! if your infirmity be neither prickt indeed, nor affected: Learn ye theſe Leſſons, as ye look for the favour of Mo­deration, Do not think that ſhe muſt al­wayes part with her ſtrength, if ye will alwayes keep your weakneſſe: nor that ſhe muſt therefore loſe her liberty, be­cauſe you will not attain to yours: or that ſhe muſt never follow the dictate of her own conſcience for the diſpenſing with yours. But let your conſcience be informed by her conſcience, <