Admonition Moving to Moderation, Part 1
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 emine…tly 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 be 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 moderate 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, to 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. foreign, Moderation, which is a vertue of vertues (as I ſaid at firſt▪) And would require not only a whole volume 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 (foreign) 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, 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 and 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 thing 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 foreign of foreign and foreign, juſtum, or of foreign cedo, or of foreign 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 though duplicate page duplicate page the 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 whether 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 congruouſly 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. But 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 affecti…ns 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 the 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 th… Aggreſtions 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, 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 th… utmoſt 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, Mutilations 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, 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: 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, converting 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 externall 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 diſtinguiſhed 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, or 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 work 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 in 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 to 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 Catholick 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 apply 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 little 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; and 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. foreign. 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, for 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 foreign, is the ſame reciprocally with foreign. which is the conveniences and 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 foreign. 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, foreign 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 may 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 deteſtable 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 moderation 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 and …o: 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 moderate 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 the 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. Now 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.
6. 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 uſurpation 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, ſatisfying 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 all 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 moderation 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 patient …r 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 i… in the ſtrickt originall, (unfighting) which puts 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.
4. 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 foreign, 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 the 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 vaine 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 moderation 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. Becauſe 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. An 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 be 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. Nay, 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 of 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 foreign, but foreign: not a 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 all 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 there 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 Moderation 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, foreign, 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 between 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 Syn…gogues 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 which 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 immoderation 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.
3. 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 hereſies 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 the 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 others 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, and your liberty ſubſcribing to her liberty; and your weakneſſe depending upon her ſtrength. So ſhall you neither take ſcandal, nor ſhe give it, becauſe it is now moderately accorded betwixt you.
5. All, both Chriſtians and men, That by the means of known Moderation, men may become Chriſtians, and Chriſtians Saints, and Saints like the Angels of God in Heaven. That beholding our comely order, and godly converſation, and hearing our ſound prophecying: if there come in one that believeth not, or one unlearned, he may be convinc't of all, and judged of all; and thus the ſecrets of his heart may be made manifeſt; and ſo falling down on his face, he may worſhip God, and report that God is in us of a truth; That the heretical may know, that after the way which they call hereſie, ſo worſhip we the God of our fathers: yea, that their mouths may be ſtopt while they ſee our moderation, in yielding to all thats truth in them, even while we are oppoſing their errours. That the ſchiſmatical and factious Zealots, may be convinc't that they are carnal, and walk as men, or are but Babes in Chriſt at the laſt. That the very Babes in Chriſt may ſee, we that are ſtrong are doing all to bear the infirmities of the weak, and not to pleaſe our ſelves, but every one of us to pleaſe his neighbour to his edification. That every man may abide in the ſame calling wherein he is called, and therein abide with God. (Oh, I cannot but here call to mind the great immoderation of men ſurpaſſing the bounds of their proper callings, the maine cauſe of all our miſeries. While Coblers and Tinkers turn'd Preachers, Souldiers turn'd Lawgivers, Subjects turn'd Tyrants, and Servants turn'd Maſters) Moderation goes on in good leſſoning to make her ſelfe known. That ſuch as are called being Servants, ſhould be obedient to them that are their Maſters according to the fleſh, with fear and trembling, in ſingleneſſe of their heart as unto Christ. That Maſters forbear or moderate threatning, knowing that their Maſter alſo is in Heaven; neither is there reſpect of perſons with him. That children ſhould obey their parents in the Lord, for this is right. That parents ſhould not provoke their children to wrath, but bring them up in nurture and admonition of the Lord. That wives ſhould ſubmit themſelves unto their own husbands as unto the Lord. That husbands ſhould love their wives, even as Chriſt alſo loved the Church. That the aged men might be ſober, grave, temperate, &c. the aged women in behaviour as becometh holineſſe, &c. the young women that they be diſcreet, chaſte, keepers at home, &c. the young men that they be ſober minded or diſcreet, That an Elder be not rebuked, but intreated as a father, and the younger men as brethren; The elder women as mothers, the younger as Siſters with all purity. All this is the end of Moderation, being made known to all men, yet even in all this ſhe boaſts not of things without her meaſure: but according to the meaſure of the rule or line, which God hath diſtributed to her; ſhe is a meaſure not only to reach to all men in general, but to every man in particular.
6. If Chriſtian Moderation muſt be known to all men; how much more then to one another; and to one as well as to another? Can we call that Moderation, which ſome men feign before ſome; and yet flinch from it before others? Here they are much in the approof and applauſe of it: there they are altogether in the invective and calumny againſt it. Whatſoever theſe men are, certainly Moderation is alwayes the ſame. Bidding us alwayes be moderate, firſt within our ſelves, then amongſt our ſelves; Bearing one anothers burdens, and ſo fulfilling the Law of Chriſt, pleaſing all men in all things, not ſeeking our own profit, but the profit of many, that they may be ſaved: Reſtoring a man that is overtaken in a fault, in the ſpirit of meekneſſe; every man conſidering himſelf, that he alſo may be tempted. Nevertheleſſe, ſo to withdraw our ſelves from every brother that walketh diſorderly, as noting that man, and having no company with him, that he may be aſhamed, yet not counting him as an enemy, but admoniſhing him as a Brother. This is the way of Moderation, and would God it had been alwayes ſo with us! But oh Brethren! we cannot but be ſenſible of what meaſure you meted to us; what meaſure ſoever you expect from us. It was through your immoderations that we were made a ſpectacle unto the World, and to Angels, and to Men. We were fooles for Chriſts ſake, but ye were wiſe in Chriſt, we were weak, but ye were ſtrong: ye were honourable, but we were deſpiſed: ye were full and rich, and reigned as Kings without us, and would to God you had ſo reigned, as that we alſo might have reigned with you. Ye were they that gave up your names to Christ, but you caſt out our names as evil. You called your ſelves the called, and the godly party: but we could heare nothing but Antichriſtian, and the common enemy. Who ſowed the enmity (which hath ever ſince continued it) under the names of Epiſcopal and Presbyterian; well-affected and Malignants; Parliamentarians and Royalliſts of Roundheads and Cavaliers? If you have a minde the enmity ſhould ceaſe, let theſe differential nicknames be objected or mentioned no more betwixt us. Let Hereticks, and Schiſmaticks, Anabaptiſts, Independents, Quakers and Levellers, and ſuch like, merit the perpetual inurement of ſuch diacritical appellations. But let us (in Gods Name) who are children and brethren, glory only to bear the Name of our Father. And in as much as we were baptized into one Name Chriſts: let us carry one Name before us, Chriſtians. But if (by the immoderation either on your part or ours) hearts be ſo tainted, and tongues ſo tipt, that theſe diviſive termes cannot be forgotten. Bleſſed be God for that Royal Advice, and that wiſe Counſel that ſits to compoſe all our differences. By whoſe Authority (under God) we truſt (to make it a perfect Amneſtie or Act of Oblivion) all theſe ſhall (will we, nill we) be utterly put to ſilence. But we that are willing (I hope) ſhall herein alſo, and hereby, Let our Moderation be known to all men.