THere are two things, Beloved, which were never more needfull to be pres­sed than now; and they are Modera­tion and Zeal. Perhaps some may judge this at the first reading to be a strange paradox, but it is a real truth; and if there be any thing strange, it is in the times, into which we are fallen, that do at once require both a great measure of Zeal, & a great deal of Moderation; for who doth not see, that in things of less concernment, mere notions & speculations, how hot we are? here therefore is need of Moderation. But on the other side, who sees not, that in things of weighty importance, both for mat­ter of doctrine and practice, faith and love; how cold we are? here therefore is need of Zeal. How hot ma­ny men are in defending an opinion, and yet cold in opposing an heresie? how hot many men are in oppo­sing a ceremonie, and yet lukewarm in the maintenance of things of greater concernment? and the truth is, I never knew the violent prosecution of speculations and politicks, but it was ever accompanied with a cold­ness and loosness in piety and practice. I shall make choice of another opportunitie to speak concerning Zeal, for the present my subject shall be Moderation.

[Page 2]And for the right understanding of these words, you must Consider, that these Philippians, to whom the Apostle directs his Epistle, were in a suffering conditi­on; as appears out of 1 Phil. 27. Only let your conver­sation be, as becommeth the Gospel of Christ, standing fast in one spirit, with one mind, striving together for the faith of the Gospel; and in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God; for unto you it is given on the behalf of Christ, not only to believe in him, but also to suf­fer for his sake, having the same conflict, which you saw in me, and now hear to be in me. Upon these suffering Chri­stians therefore it is, that the Apostle layes this injun­ction, Let your moderation be known unto all men; adding also a reason to enforce it, the Lord is at hand: how at hand? that is, either for your present succour, as it is in Psal. 46.1. God is our refuge and strength: a very present help in trouble. Or he will come shortly to judgement, and put an end to all your sufferings, and revenge all the wrongs offer'd to his people; as you have it, James 5.8. Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh. So that though it be many years off in your account, yet it is not many dayes in Gods account, with whom one day is as a thou­sand years, and a thousand years as one day, 2 Pet. 3.8.

Let your moderation be known to all men. The Vulgar Intetpreter renders it Modestia vestra, your Modestie; which though it be an effect of Moderation yet it is not moderation it self; no more than blushing can properly be said to be modestie, because it is an effect of it; but as blushing proceeds sometimes from modestie, so doth modestie from Moderation. In the Original it is [...], your equitie, or rather equabilitie, or equal carriage, being neither too much lifted up in wrath, clamor, or evil speaking, because of the sins of your adversaries; nor too much dejected and cast down be cause of the oppressions & sufferings, which you sustain from your adversaries. Let this your moderation, or [Page 3] equall carriage [...] be known, that is, let it be such, that it may be manifest; [...] to all men; not only your friends, but your enemies; not only to the godly, and such as are well-affected to you, but likewise to the wicked, and such as are ill-affected to you. Hence I might give you the observation, That it is not enough, for a Christian to have grace, but he must also in his conversatiō manifest it, that it may be known to others, even all men. But that which I intend is this,

That Christians ought to carry themselves so at all times, but especially in suffering times, Observ. that their Moderation may be manifest to all men.

For the improvement of this point, I will endeavour these three things, 1. To shew you what this Modera­tion is. 2. Why it is the duty of a Christian to express it. 3. Why especially in suffering times. First, What this Moderation is? to which I answer, first negatively, what it is not; where I remove three things. 1. Mo­deration is not an halting between two opinions, when the thorow beleeving of one of them is necessary unto Salvation. Elijah said unto the people, How long will you halt between two opinions? If the Lord be God, then follow him, but if Baal, follow him. 2 Kings 18.20. Such were they we read of 1 Zeph. 5. That worshipped, and that sware by the Lord, and that sware by Malcham. This halting argueth at the best, great weakness and instability both of judgement and affection; if not a corrupt and rotten judgement and affection. Contrary to this halting is upright walking, which is so often and so much commended to us in Scripture. The inte­grity of the upright shall guide them. Prov. 11.3. As for the Upright he directeth his way, Prov. 21.29. And the way of the Lord is strength to the upright, 10 Prov. 29. Though a man be weak, yet if he be upright, the way of the Lord shall be strength to him, and his upright­ness shall guide him and direct him in the way. Hal­ting therefore comes from Hypocrisie, at the least, from unsettledness. We read inMr. Ful­ler in his Holy State. Act. 27 12. of an Ha­ven, [Page 4] that lay towards the South-west, and towards the North-west. It is strange that it could have part of two so opposite parts, North and South; sure it must needs be very winding: Yet there are some mens Souls in such intricate postures, that they lie towards the Pa­pists, and towards the Protestants; and among Prote­stants there are many that lie towards Anabaptisme, Judaisme, Arminianisme, &c. such as these we account not of a moderate judgement, but of an immoderate unsettledness; or indeed, the falseness of their hearts is rather to be feared, than the meer fickleness of their judgements. Peter (and therefore no such wonder of other men, though in these times eminent) was not altogether free from this halting between the Jews and Gentiles, and therefore Paul withstood him to the face, and told him openly of his dissimulation. 2 Gal. 11, 12, 13. Only observe what I say; I say that Mo­deration is not an halting between two opinions, when the thorough beleeving of one of them is neces­sary unto Salvation: Otherwise, if the thing be not necessary unto Salvation, it may be Wisedom some­times in a moderate man, to suspend his judgement in himself, at least the declaration of his judgement un­to others.

The like also may be said in matters of practice: he is not a moderate man, but a Newter, that holds off from both, when the Glory of God, and the good of the Church or State doth require him to engage himself on one side. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the Inhabitants thereof, 5 Jud. 23. because they came not to the help of the Lord, to the help of the Lord against the mighty. vers. 18. Whereas Zebulun and Naphtali are highly com­mended, because they jeoparded their lives unto the death in the high places of the field. Such a one we account not a moderate man, but an immoderate lover of himself, and his own private interest, who stays in his Tent, when God calls him into the field; and cannot be drawn from the smoak of his own Chimney to quench [Page 5] a publike fire. This is baseness of mind, as far below Moderation in the defect; as a proud and ambitious adventuring of a mans self beyond his calling, and with­out a call, is above it in the excess. He cannot be tax­ed therefore for a man that exceeds the bounds of Mo­deration, who being fully assured and convinced of the lawfullness in the general, and the present necessity in particular, doth freely engage himself, though it be to the hazard of his life, in the defence of the truth of the Gospel, and the cause of God, against Papists, So­cinians, Anabaptists, Atheists, and prophane persons, or whomsoever else of that same coin or stamp.

By what hath been said, it is apparent, that upright Moderation differs from halting Neutrality in two things, in Sincetity, and in Settledness: the latter flows from the former; for therefore is a moderate man setled, because he is sincere; for Truth is uniform, and alwaies like to it self. The Philosopher saith of a just man, that he is like a Dye, which is every way even and like it self, turn it how you will, it falls upon an equall botttome: the like might be said of an upright man. But the Newter is like an unballasted ship, that toples up and down in the Sea, and bends some­times to one Shoar, sometimes to another, but Lands no where not but that the Ground is good to land on, but he is not resolved yet, on which side he had best to land: and therefore he sails between both, and to keep both in fair hopes, he salutes them sometimes on one side, sometimes on the other, but he will Land on neither, till he see he can make his own advantage. The moderate man is not afraid or unwilling to interest himself in the necessary quarrels of the Church; the Newter, like a prophane Atheist, will engage himself on neither, but stands by and laughs at the dissen­tions of both parties, and cares not much on whose side the Victory fall, so it do but end in peace. He much weighs not whether Truth get the better of Error in this quarrel, so that Peace do but get the better of [Page 6] Dissention, that he may lead a quiet, for whe­ther he lead a godly life or no, he doth but little re­gard.

2. This Moderation is not a Lukewarmness in those things, wherein Gods glory is concerned; here it is a true Rule,Mr. Fuller loc. supr. cit. Turpe est con­tra ardeuter perversa asse­rentes, nos pro veritate frigi­diores inveniri. Rust. Diac. lib. adversus Acephalos ci­ted by Dr. Pla­fere in his Path-way to perfection. Non amat qui non zelat, and they that are thus lukewarm here, shall be too hot hereafter in that Oven, wherein Dough-baked Cakes shall be burnt. And a great shame it is for us to be cold in defending the Truth, when our Adversaries are so hot in opposing it. Saint Pauls spirit was stirred in him, when he saw the whole City given to Idolatry, Acts 17.16. How earn­est also was our Saviour, when he drove the buyers and sellers out of the Temple? then his Disciples remem­bred that it was written, The zeal of thine House hath eaten me up, John 2.15, 17. was not Nehemiah zea­lous when he contended with the Rulers, and said, Why is the House of God forsaken? and in those daies (saith he) I saw men working, and bearing all manner of Bur­thens on the Sabbath day, so I testified against them, and I contended with the Nobles of Judah, and said unto them, what evill thing is this, that ye do, and prophane the Sab­bath? And when divers Merchants came and brought ware to sell on the Sabbath day, I testified against them, and said unto them, why lodge you al out the Wall? If you do so again, I will lay hands on you. In those daies also (saith he) I saw Jews, that had maried wives of Ash­dod, Ammon and Moab; and their Children spake half in the Speech of Ashdod, and could not speak in the Jews lan­guage; and I contended with them and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your Daugh­ters to their Sons, &c. Nehem. 13.11, 15, 18, 21, 24, 25. How zealous also was Asa in his Reformation, where he spared not his own Mother, but removed her from being Queen, because she had made an Idol in a Grove, and Asa cut down her Idoll, and stamped it and burnt it at the Brook Kidron? 2 Chron. 15, 16. And the same [Page 7] Apostle that enjoins moderation in the Text, tells us also, That it is good to be zealously affected alwaies in a good thing. Galat. 4 18. andNullum omnipotenti deo tale est sacrifi­cium, quale est zelus animarum. Paulo post; sunt mnita bona, quae aguntur sacrificia, sed holo caustum non sunt, quia totam mentem in amore spiri­tuali minimè incendunt. Greg. super Ezechiel ho­mil. 12. Gregory saith, That the zeal of the Soul is the most acceptable Sacrifice to God, and makes other Sacrifices to become whole-burnt-offerings unto the Lord. God can less endure Lukewarmness, than if a man were altogether cold; for, speaking after the manner of men, saith he to the Church of La­odicea, I would thou wert cold or hot, so then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth, Rev. 3.15, 16. Will you say, he is a mode­rate man, who can hear the Glorious name of God and his Son Jesus Christ blasphemed, and yet his Spi­rit not boyle within him, with a mixture of anger and grief thereat? is he a moderate man, that shall suffer himself to be drawn away to heresie or idolatry, with­out making any resistance, when Enticers to Idolatry, how near soever, were to be put to death, Deut. 13.1. Or am I moderate man, if being a Parent, Master of a Family, or a Minister, shall permit an Anabaptist, an Arrian, Arminian or Papist to come and sow their seeds of Errors in my Family and Parish, thereby to se­duce my people? Certainly, in such cases as this, a great measure of zeal is necessary, and some extravagancies are excusable, as being errors ardentis amoris: to this pur­pose that of Moses is observable, who having been in the Mount with God, and received from him the Law in two Tables, comming down and beholding the Idolatry of the people, his anger waxed hot, and he cast the Tables out of his hands and brake them beneath the Mount, Exod. 32.19. wherein thongh Moses was blame-worthy yet the Scripture doth not blame him, so well doth God like of zeal in such cases.Joel. 2.13 Rending of Garments were in use amongst the Jews at the Report of blasphemy, and no where that I find condemned; only we are warned to rend the heart more than the Garment, and if any one should censure a man for rending his Garments, or such [Page 8] like action in these dayes at the hearing of blasphemie, I think he were no less to blame than Eli, for passing the censure of drunkenness upon sorrowfull Hannah; 1 Sam. 1.13, 14. re­membring that of the Apostle, that if a man in this case, to outward appearance, be besides himself, it is for God, 2 Cor. 5.13. Will ye call him a moderate man, who living amongst vicious persons, given to drunken­ness, swearing, prophanation of Gods day, and such like gross impieties, is nothing affected therewith? then Lot was an immoderate man, whose righteous soul was vexed from day to day with the unlawfull deeds of the Sodomites: 2 Pet. 2.8. much more David, whose eyes ran down with Rivers of tears,Psal. 119.136. because men did not keep Gods Law. That therefore is not moderation, but luke­warmnesse, which the Lord doth highly abominate and abhorre.

Only mistake me not; I say, a moderate man is not luke-warm in those things, wherein Gods glory is con­cerned; Otherwise, if the thing be indifferent, he is also indifferent, and where the thing is neither good nor evil, he is neither cold nor hot; but in matters of weight and importance, there is none more zealous than he: For indeed, he thriftily treasured up his spi­rits against such a time, who if he had formerly spent his Lungs about every trifle, would have wanted breath to plead for things of greater concernment. Moderation therefore and luke-warmness do exceed­ingly differ; the luke-warm man eyeth his own ends and particular profit, the moderate man aims at the Good of others, and the unitie of the Church: the mo­derate man is indifferent in things which are indiffe­rent; but the luke-warm person is indifferent in things which concern the glory of God: the moderate man is full of charity, which makes him luke-warm in things which are mere circumstantial; the luke-warm person is empty of piety, which makes him luke-warm in things which are altogether substantial.

3. Moderation is not a toleration of things which [Page 9] are destructive unto the essence or foundation of the doctrine and worship of true Christian Religion. In things of lesser moment there is no man more suffering than he, he will suffer others to use their liberty, yea he will abridge himself of his own liberty, rather than be an occasion of casting any mans conscience into straits. In such things he saith, as the Apostle, 1 Cor. 11.16. If any man seem to be contentious, we have no such custom, neither the Churches of God. If ye look at the pe­digree from whence Contention is extracted, you shall easily perceive, that Moderation is nothing a kin to it. I thinkW. Q. in a Sermon on 1 Cor. 11.16. he spake not amiss, who said; ‘There was a bastard begotten by anger, nursed by pride, and maintained by wilfull contradiction, and when they came to give him a name, they called him Contenti­on. And, as was the name of the child, so was his nature, for as soon as ever he began to goe, he went backward, like the Sea-crab; as soon as ever he began to read, he read backward, like the Hebrews; as soon as he began to row, he rowed backward, evermore a­gainst Tide and Stream.’ If this be the nature of Con­tention, it is altogether contrary to Moderation, which in matters of indifferencie will yeeld far to, and com­ply much with others.

But if it be a thing that tends to the subversion of the substance and foundation of Religion derogating from the person or office of Christ, the mediator be­tween God and Man; Gods free Grace in him; that full redemption wrought, and salvation purchased by him; that exact obedience and abundant thanks, which we owe to him for this work; or any other fundamen­tal principle of the doctrine of Christ; this a moderate man will by no means tolerate, for he can do nothing a­gainst the truth, 2 Cor. 13.8. and for that faith, which was once delivered to the Saints, he will earnestly contend, Jude, v. 3. against all that creep in unawares, bringing in damnable heresies, ungodly men, 2 Pet. 2.1. turning the grace of our God into lasciviousness, and denying the Lord Jesus Christ, that [Page 10] bought them. He thinks a toleration in this sense, to be so far from Religion, that it is against the very light of nature; as is apparent from Moses his reply to Phara­oh; when Pharaoh called for Moses and for Aaron, and said, Go ye sacrifice to your God in the land; Moses said, it is not meet so to do, for we shall sacrifice the abomination of the Egyptians to the Lord our God: shall we sacrifice the a­bomination of the Egyptians before their eys, and will they not stone us? Exo. 8.25, 26. I have a few things against thee, saith Christ, to the Church of Pergamos, because thou hast there the doctrine of Balaam, thou hast also the doctrine of the Nicolaitans, which thing I hate, Rev. 2.14, 15. So saith he to the Angel of the Church of Thyatira, I have a few things against thee, because thou sufferest that woman Jezabel to teach and to seduce my servants, Rev. 2.20. A toleratiō of such doctrins & manners, as the Lord hates, is most intolerable. We read in Ezek. 24.6. of a Woe to the pot, whose scum is therein, and whose scum is not gone out of it; But where there is a toleration, I cannot see how the scum can be purged out; and certainly, where Magistrates & Ministers will not be at the pains to take off this scum, the Lord himself will do it, but it shall be in a fearfull manner. Therfore thus saith the Lord God, Woe to the bloudie Citie, I will even make the pile of fire great, heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burnt: then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed, Ezek. 24.9, 10, 11. Andronicus, though in other things bad enough, yet in this was good and imitable, that he would not abide to hear any fundamental point of Religion brought in­to question; insomuch, that when once two Bishops began to contend about the meaning of that noted place, My Father is greater than I; Andronicus, suspecting that they would fall foul upon the Ar­rian heresie, vowed to throw them both into the Ri­ver, except they would be quiet. A way (saith my [Page 11] Mr. Fuller. learned Author, to quench the hottest disputation, by an inartificial answer, drawn from such authoritie. That is a very remarkable passage, whichAmmian. Marcell. in vi­tâ Juliani, quoted by Mr. Baxter in his Eternal rest, part. 1. ch. 7. sect. 14. Ammia­nus Marcellinus makes mention of concerning Julian, the greatest Apostate from, and Enemie unto the the Church of God in those times; when he could not bring about his desired ends by a violent persecution, he proclamed Libertie (saith he) for every partie to profess and preach their own opinions, because hee thought this would make Christians fall out one with another, and ruine themselves, which he by all his per­secutions could not effect, so long as they held and strove together with one mind for the faith of the Gos­pel; And so by Libertie of Conscience (saith he) and by keeping their children from the Schools of learning, he thought to have rooted out Christianitie from the earth. It is an observable passage, and I shall only give you this Comment upon it; that it is a very sad thing, when we shall make use of the most exquisit and deep-studied plots and projects of our greatest enemies, to raise the Church, which they made use of to ruine it: God, I know, can by his infinite power and wisdom, bring order out of confusion, and light out of darkness; but however, this course is in it self neither pious, pru­dent, nor safe: for not Gods unknown power, but his known will is the rule that we must walk by. Thus you see, what Moderation is not, it is neither Neu­tralitie, Luke-warmness, nor a Toleration, in that sense I have shewed you. I presume, that all these will pre­tend, and boldly challenge kinred with Moderation; but it wholly disclaims them, as the base offspring and brood of carnal policie; and not the true children is­suing from a sound judgement in matters of faith, sin­cere pietie toward God, and unfeigned charity toward our Brethren, as Moderation doth. As well may ye call prodigalitie liberalitie, covetousness good hus­bandrie, and pride neatnesse; as call either Neutra­litie, Lukewarmness, or a toleration, by the name of Moderation.

[Page 12]Having shewed you, what Moderation is not, I come now to shew you, as near as I can, what it is; and ye may take this description of it in the general.What Modera­tion is. It is a grace, whereby we are enabled in all quarrels, causes and Conditions, so to carry our selves, as not to offend God, or give any unjust offence to men. A Grace that keeps us from extravagancies and extremes. Now this Moderation may be considered three wayes, in the judgement, in the affection, and in the Conversa­tion.

1. In the judgement.1. Moderation in the Judgement is a mixture of dis­cretion & charity in ones judgement. ‘Discretion (saith Mr. Fuller) puts a difference between things absolutely necessary to be done and believed unto Salvation, and those w^ch are of a second sort, & lower form, wherein more liberty and latitude is allowed, in maintaining whereof the stiffness of the judgement is abated and suppled, with charity towards his neighbour.’ A mo­derate man hath his senses exercised to discern of things which are formal,5. Heb. 14. and things which are funda­mental, & knows that it is the maintaining of a funda­mental eror, which mak [...]rs a man a heretick, nor is it the meer maintaining, but the obstinat maintaining such an error, that givs a man the odious name of Heretick: ‘Ob­stinacy is the dead flesh, which maks the green wound of an an error, to fester into the old sore of an Heresie.’ The moderate man considers that some differences of o­pinions are, asLord Ba­con in his Ad­vancement of learn. one elegantly expresseth it, as the stri­ving of one Israelite with another, and these Moses quiets, and parts them fairly; but other viz. Heresies fighting against the foundation, are like the Aegyptians fighting with the Israelite, whom Moses smites down. 2 Exod. The moderate man distinguisheth of Schismati­cal and erroneous persons, asMr. Ful­ler in his cha­racter of a good Bishop. Physicians do of le­prous people; some are infectious, others which have the Leprosie called Elephantiasis, are not infectious; some are active to seduce others, others quietly en­joy their opinions in their own consciences; the latter [Page 13] by his mildness he easily reduceth to the truth; where­as the Chirurgions rigorous handling of it, often breaks the bone quite off, which formerly was but out of joint: Towards the former he useth more severity, yet endea­vouring first to inform them aright, before he cause them to be punished; for to use force first, before peo­ple are fairly taught the truth, is to knock a nail into a board, without wimbling an hole for it, which then either not enters, or turns crooked, or splits the wood it pierceth.

A moderate man doth not, like the two Disciples, presently call for fire from heaven upon an Heretick; he would not have him presently punished, much less put to death; yet he would have him restrained, that he may not seduce: for ye will not suffer a man that hath a running plague-sore, to go abroad to infect, though his shutting up be not in way of punishment, as if he were punished, because he hath the sore, but in way of prevention of contagion, as the restraint of the Le­per was under the Law; and if he will not be restrain­ed, but obstinately persist in his error, labouring to seduce others, then the moderate person thinks, he is not any longer gently to be forborn, but more roughly dealt with; for he will not be so charitable to the per­son of an heretick, as to countenance his error, and prejudice the truth of Christ, which is of more value than any mans life. Charity suffereth long, and is kind, yet it rejoyceth not in iniquity, but rejoyceth in the truth. 1 Cor. 13.4.6.Mr. Vines in a Sermon, 2 Pet. 2.1. Some argue against the punishment of Hereticks with death, because it is meerly an intel­lectual error: Now, say they, you would not hang a Physician for a murtherer, who upon a mistake gives his patient a potion of poyson instead of good medi­cine, nor a mad-man that breaks out, and slays and kills such as he meets with, because this proceeds from the laesion of his understanding: Now (saith Mr. Vines) though I do not concurre with this supposal, that heresie is a meer act of the understanding, for it hath [Page 14] its denomination from [...] an act of the Wil chusing the error; yet thus far I go with it, that such pretended Physicians, as hold that to be poison which is whole­some, and on the contrary, are not to be licensed to practise, nor such mad men suffered to exercise their fury. And if such a Physician shall, after he is forbid­den to practise, yet go on, and in the exercise thereof kill a man, I see no reason at all why he should not be put to death, as one guilty of murther; for tho it pro­ceed from ignorance, yet it is a pertinacious ignorance.

In a word therefore, a moderate judgement is a judgement well-weighed with truth and love, one that is neither credulous nor censorious. A moderate man will not have any mans person in such admiration or e­stimation, as thereby to be drawn to an approbation of his errors; for so he shall wrong the truth, and wrong his own judgement; yet however he hate the error, he hath a charitable opinion of the person that holds it, and walks according to it, so it be not with obstinacy, and a desire to seduce, conceiving that he is misled through ignorance, and upon better information will recant: And if the error be in things of less moment, that are meerly circumstantial, he bears with him al­together, being willing that he should speak as a child, and understand as a child, and think as a child, till he come to more maturity of understanding,1 Cor. 13.11. remembring that of the Apostle, That the strong ought to bear the in­firmities of the weak, and not to please themselves, Rom. 15.1. Contrary therefore to this moderate judge­ment, I say, is first a credulous judgement in the defect, which is apt upon the good opinion it hath of such a mans person, with better liking to en­tertain his errors, whether in Doctrine or practice, and to think, certainly there is not so much poison in them, because administred by such a person. This though it doth argue much honesty, yet it doth also argue much weakness. Charity is commendable, but not this credulity; I will never be so charitable to any, [Page 15] as to wrong my own judgement and the truth, out of a good affection that I bear to any mans person.Cypriani literas non ut canonicas ha­beo, sed ex ca­nonicis conside­ro, & quod in iis divinarum Scripturarum autoritati con­gruit cum lau­de ejus accipi­o, quod autem non congruit, cum pace e­jus respuo. Aug. adv. Crescon. lib. 2. ca. 32. St. Augustines practice in this is worrhy our imitation; I do not hold (saith he) the writings of Cyprian (though a famous, godly, and learned Martyr) for canonical, but I compare them with those that are canonical, and what I find in them agreeable to the authority of divine writ, I do with his praise receive, but what I find doth not agree with the Scripture, I do with his leave refuse. 2. Contrary to this moderate judgement, is a censorious judgement, and this respects a mans person, as the other did his error. A credulous man is apt too much to like the Error for the Person sake; the censorious too much to dislike the Persons for the Errors sake: now the moderate man goes between both; he likes not the Error one jot bet­ter for the Persons sake, no more than he would poy­son presented in a Golden Cup; neither doth he at the first much more dislike the Person for the Errors sake, till he see him proudly obstinate in his Error after ad­monition, and take up a loose and carnal course of life in patronage of his Error, then indeed he shakes hands with him, as one departed from the Church, yet with Prayers, that he may rerurn again. A censori­ous judgement therefore I call that, which is too rash, too harsh. 1. Too rash, Iudging things before the time. 1 Cor. 4, 5. Iudging what men will be, before they profess themselves to be so, and what they will do, before they do it. A wisely suspicious judgment is commendable, but a rashly censorious is to be condemned. 2. Too harsh, in judging of mens affections and conditions towards God by one or two unjustifiable actions.2 Kin. 9 & 10 cha. For I am so charitable as to think, that as Jehu destroyed Ahabs house, and the Idolatry thereof, which was a good action, with a corrupt intention; so may good men sometimes do unjustifiable actions, yet with a sincere and upright intention. Now as he errs in the one hand, that should go about any way to justifie their a­ctions; so he erres no less in the other, that doth ri­gidly [Page 16] censure and condemn their persons and their af­fections, before they profess themselves to be such. Hence it is, that we are in Scripture so much warnd to to take heed of judging. Judge not, that ye be not judged, Mat. 7.1. Why dost thou judge thy Brother, let us not judge one another any more. Rom. 14.10, 13. Iudge nothing before the time, untill the Lord come, who both will bring to light the hidden things of darkness, and will manifest the counsels of the heart, 1 Cor. 4.5. For though some mens sins are open before hand going before to judgement, yet some mens they follow after, 1 Tim. 5.24. They are so secret or else so specious, that they must be referred wholly to the judgment of the last day. The sum of all is this, a moderate man, though he be not so judici­al or judging as to wrong others; yet he is so judicious as not to wrong himself, or wrong the truth, and there­fore I say, this Moderation in the judgement is a mix­ture of discretion and charity.

2. Moderation in the affecti­ons.2. This Moderation may be considered in the Affe­ctions, and that is, when a Christian is seriously sen­sible of, and thereupon doth hate and grieve for the e­vills and errors practised and professed by others, yet with much meekness. First, I say, when he doth hate the evills and errors practised and professed by others. Ye that love the Lord hate evill, Psal. 97.10. I hate the works of them that turn aside, saith David, Psalm 101.3. I hate every false way, Psal. 119.104. And the Church of Ephesus, how ever she was in some things defective, having left her first love, yet saith Christ, this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate. Rev. 2.6. Again, I say, a moderate man, as he hates, so he grieves for the evills and errors of others, When I came to Jerusalem, saith Nehemiah, and understood of the evill that Elia­shib did for Tobiah, in preparing him a Chamber in the Courts of the house of God, it grieved me sore, and I cast forth all the Houshold-stuff of Tobiah out of the Cham­ber. Nehe. 13.7.8. Every Christian may be thus grie­ved, [Page 17] as Nehemiah was, when such evills are done, though perhaps they have neither power nor authority to rectifie them. I beheld the transgressors and was grieved (saith David) because they kept not thy word, Psal. 119.158. and Psalm 139.21. Am not I grieved with those that rise up against thee? There is but little love in that man to God, who doth not grieve at that which grieves God. But then in the last place, I say, the Moderate man, though he do seriously hate and grieve for the evills and the errors done and declared by o­thers, yet it is with much Christian meekness, without wrath and rancor, so far as humane infirmity will per­mit. I know thy works (saith Christ to the Angel of the Church of Ephesus) and thy labour, and thy patience, and how thou canst not bear them which are evill, and hast born, and hast patience, and for my name sake hast laboured and hast not fainted. Rev. 2.2, 3. This is a most notable place to our purpose; I know thy Labour and thy Patience, how thou hast born, and hast Patience, and yet canst bear them which are evill. This might seem to be a manifest contradiction; but it is not; for it becomes a moderate Minister or Christian with all his might to strive to redress such evills, as are within the compass of his pow­er and calling, and what he cannot redress, pa­tiently to endure, being sensible of them, hating them, and grieving for them, but not moved thereby unto a fretting impatience, either against God or man. Thou canst not bear them which are evill, and yet hast born, and hast patience, and for my name sake hast laboured and not fain­ted. The Lord will render unto every man ac­cording to his work, to them who by patient con­tinuace in well doing seek for glorie and honour and immortality, eternall life: but unto them that are contentious, and do not obey the truth, but obey un­rightousnesse, indignation and wrath. Rom. 2.6, 7, 8. So the Apostle Iames having declared the wickednesse [Page 18] and oppression of rich men, which was not in the power of poor men to redresse; Be patient therefore, (saith he) brethren, unto the coming of the Lord, be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh; Grudge not one against another, lest ye be condemned; behold the Judge standeth before the door; take the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience; be­hold, we count them happie which endure, James 5.7, 8, 9, 10, 11. If when you do well, and suffer for it patiently, this is acceptable unto God 1 Pet. 2.20.

Contrary to this Moderation in the Affections, in the defect, is 1. when men are not sensible of, nor doe they cordially hate and grieve for the evils and errors of others, how loud and clamorous soever they are a­gainst them. So I observe many, who are very inve­ctive against the corruptions, innovations and heresies of the times, who yet are nothing affected with the dishonour that is done to God by them, and the decay of religion. As in that uproar, which Demetrius raised, some cried one thing, and some another, and the assembly was confused, for the more part knew not wherefore they were come together, Acts 19.32. So is it among our people, generally they are confused, some crie out against the Sects, heresies, and corruptions of the times for one thing, some for another, and the greater part know not wherfore, only because that they hear others. Some ther are again, who profess to detest and be griev'd at the corruptions of the times, but it is out of a politick re­spect, as the Jews, Jo. 11.48. opposed Christ, If we let him thus alone, Timemus ne subvertamur, de ignominia verò Christi omnium mini­me dolemus, Musc. super Joan. cap. 2. v, 17. say they, all men will believe on him, and the Romans shall come and take away both our place and nation. So they, if we let these Sectaries alone thus, not the truth of God shall fall in the Streets and be trodden under foot, the Church rooted out, Gods worship destroyed; no, but they will ga­ther to an head, over-runne us, take away our e­states from us, and exercise tyrannie over us. This is [Page 19] the Ground of the grief of knowing worldly Politici­ans, not that they care for the promotion of the Church, or the propagation of the Gospel; yet now they profess to stand for them; the reason is, because the present interest of the Church, is something linked with their own interest, and they do but contend for the former with relation to the latter: For were the Church and they at rest from the present disturbers of our peace, ye should have it as much vexed and grieved with the scoffings and prophaneness of these men, as now it is with the schisms and heresies of the other. 2. Contra­ry to this Moderation of the Affections in the excesse, is wrath and swelling. Though others do evil, yet that is no warrant for us to do evil. Fret not thy self, be­cause of the man who bringeth wicked devices to pass, cease from anger, and forsake wrath; fret not thy self in any wise to do evil, for evill doers shall be cut off, but those that wait upon the Lord, shall inherit the earth, Ps. 37.7, 8, 9. wrath and envying are numbred among the works of the flesh, as well as seditions and heresies, Gal. 5.20, 21. and we are commanded to put off wrath, anger and malice, as well as blasphemy, they being no lesse deeds of the old man, and members of the body of death, than the other, Coloss. 3.8. Sure it is, the wrath of man doth not work the righteousness of God, James 1.20. And there­fore is meekness so much commended in Scripture, as an ornament of great price in the sight of God, 1 Pet. 3.4. And we are commanded, in evil times, when the fierce anger of the Lord is breaking out, to seek righteousnesse, to seek meeknesse, if that we desire to be hid in the day of the Lords wrath, Zeph: 2.2, 3. Unto meeknesse it is, that so many promises are made, the meek shall inherit the earth, and shall delight themselves in the abundance of (in­ward, if they want outward) peace, Ps. 37.11. The Lord lifteth up the meek, Psal. 147.6. He will beautifie the meek with salvation, Psal. 149.4. The meek also shall in­crease their joy in the Lord, Isa. 29.19. It is a great ho­nour to our profession, and stops the mouths of false ac­cusers, [Page 20] 1 Pet. 3.14. If ye suffer for righteousnesse sake, happy are ye, and be not afraid of their terrors, neither be troubled, but sanctifie the Lord God in your hearts, and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and re­verence, that whereas they speak evil of you, they may be a­shamed, who falsly accuse your good conversation in Christ.

3. Moderation in the Conver­sation.3. This Moderation may be considered in the Con­versation, and that is, when a man out of zeal to Gods Glory, keeping himself within the compass of his cal­ling, doth speak and act against the evils and errors of the times he lives in, and the persons he lives amongst, be they never so great; yet with much modesty and reverence, especially if they be great. Now contrary to this, 1. in the defect is, when men doe not or dare not, according to the duty of their general or particular callings, declare their dislike and detestation of the evils and corruptions of the times and places they live in. This proceeds from base pusillanimous fear and cowardise of spirit; whereas we are comman­ded not to fear their fear, neither to be afraid, but to sanctifie the Lord of Hosts himself, and let him be our fear, and let him be our dread, and he shall be for a Sanctuary. Isa. 8.12, 13. The fearfull and unbelieving shall have their part in the Lake, that burns with fire and brimston, Revel. 21.8. This Christ takes for no better than a denial of him, as appears by the opposition, Mat. 12.32, 33. Whosoever shall confess me before men, him will I also confesse before my father, which is in Hea­ven; but whosoever shall deny me before men, him will I al­so deny before my father, which is in heaven. Not openly to confess Christ therefore, is to deny him, and if we deny him, he will also deny us, 2 Tim. 2.12. It is said of those that received the mark of the beast, that they re­ceived it in their right hand, Rev. 13.16. a place which they might either open or shut; and so either cover or discover the mark, when they pleased: but those that receive the mark of the lamb, Christ Jesus, have it in [Page 21] their foreheads, a place open and obvious to the view of all men, in testimony that they are not ashamed of Christ, and will not either for fear or favour dissemble him. For this you have an excellent place, Isay 44.5. One shall say, I am the Lords, and another shall call him­self by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel: Such shall be their undanted courage and re­solution for God, that they shall not be afraid to make profession in so many words, I am the Lords, and to subscribe their name to it, when they had done. Now, this doth especially concern Ministers, who are pur­posely set up by God, To cry aloud, to lift up their voice like a Trumpet, and to shew the people their sins, Isa. 58.1. Whom God hath set over Nations and Kingdoms, to reot out, and to pull down, and to destroy, and to throw down, and to build, and to plant, Jer. 1.10. Whom God hath deputed in his stead to judge, yea to judge whole Nations for their wic­kedness, and to cause them to know their abominations, E­zek. 20.4. And therefore they of all others should not be a­fraid of, or dismaid at the faces of men, lest the Lord con­found them before the people. Jer. 1.8, 17. They should not be afraid of the words, nor dismaid at the looks of men, be they never so rebellious, be they as sharp as thorns and bri­ars, and stinging as Scorpions, Ezech. 2.6, 7. but should, with Peter, testifie and exhort, saying, save your selves from this untoward generation, Act. 2.40.

And as it doth concern Ministers especially, in re­spect of their particular calling, so it doth concern all men, in respect of their general calling, to declare their dislike of the corruptions and evils of the times and places they live in; having no fellowship with the unfruit­full works of darkness, but rather reproving them, Ephes. 5.11. withdrawing themselves from all such, as are of corrupt minds, destitute of the truth, as we are com­manded, 1 Tim. 6.5. 2 Tim. 3.5. marking them which cause divisions and offences, contrary to the doctrine which they have learned, and avoiding them, for they that are [Page 22] such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, Rom. 16.17, 18. That so they may be blame­lesse and harmless, the sons of God without rebuke, in the midst of a crooked and perverse Nation, among whom they shine as lights in the world, Phil. 2.15.

2. As fearfull cowardise is contrary to Moderation in defect, so Turbulency is contrary to it in the excess: and that is twofold, either in words or actions. 1. Tur­bulency in words: It is noted by St. Peter of those He­reticks and Enthusiasts, which he speaks of, that they speak great swelling words of vanity, 2 Pet. 2.10. and Jude notes the same thing of them also, That their mouth speaketh great swelling words, and uttereth hard speeches, v. 15.16. these hard speeches and swelling words are for the most part uttered against Magistrates and Mini­sters; as Korah, with his company, gathered them­selves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the Congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up your selves above the Congregation of the Lord, Numb. 16.3. This is the direct language of turbulent and schismaticall persons; and indeed it is the Lord Verulam's note, that if any new sect hath not two properties, it is not to be feared that it will spread; the one is the supplanting or sup­pressing of Authority established; for nothing is more populous than that; the other is, giving license to pleasures, and a voluptuous course of life. And there­fore let those, which profess themselves such enemies to Sectaries (not their persons, but their opinions) take heed that by their practice they do not approve of them in this particular.

Sure it is, the tongue is a most unruly member, and is not so easily tamed, as the stomachfull horse, or guid­ed as the unweildy ship; it boasteth great things, and is full of deadly poison, no man can tame it, Jam. 3.3.4. And it is strange to see, what liberty some men (who [Page 23] pretend conscience) will assume unto themselves in this; whereas it is said that Michael the Arch-Angel, when he contended with the Devil about the body of Moses, durst not bring a railing accusation against him, but said, the Lord rebuke thee, Jude 1.9. The truth is, railing is one of the last and basest unworthy shifts of a needy person, and it is to be feared, he who useth it, hath no better weapon. Therefore Paul gives Titus charge, to put them in mind to be subject to principalities and powers, to obey Magistrates, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness to all men, Tit. 3.1, 2. That was as moderate, yet a resolute answer, which the three Children gave to Nebuchadnezzar: If it be so, our God whom we serve, is able to deliver us out of this fiery fur­nace, and he will, but if not, be it known unto thee, O King (not O Tyrant, or Persecuter) that we will not serve thy God, nor worship the graven Image which thou hast set up, Dan. 3.17, 18. Alike moderate, and yet resolute, was the answer of Fredericke the Electour of Saxonie, who being prisoner to Charles the fifth, was promised inlargement, and restitution of dignity, if he would come to Mass, Summum in terris Dominum agnosco Cae­sarem, in Coelis Deum; In all earthly matters I acknow­ledge Caesar as supream, but in heavenly God. We are not to revile any, much lesse the Gods of the peo­ple; such hot tongues as are blistered with this venom, surely are set on fire of hell, and are far from this Mo­deration.

Again, certainly, so much bitterness even in the just prosecution of the Sects and errors of our times, must needs be condemned; and yet what a deal of it may one meet with in the Press, and sometimes in the Pulpit: so much virulency and bitterness,Rom. 3.13, 14. as if the poyson of Aspes were under their lips, their mouthes are so full of cursing and bitterness. This doth more inrage, but nothing more reclaim them, who are given to schism and innovation, who are more proud, the [Page 24] more proudly they are opposed, and come to encrease, and be well liked of amongst ignorant people, as perse­cuted men, because of such bitter opposition. A fool must not be altogether unanswered; yet he must not be answered foolishly, for then we are like unto him, Prov. 26.4, 5. Now there is nothing wherein a wise­man doth more bewray folly, than in being bitter, when he is in just contention with a fool; it is but a sorry victory that a man gets by conquering of a fool, but if whilst he strive with a fool, he can but rule his own spirit, that is a victory indeed, more considera­ble than the taking of a City, Prov. 16.32. otherwise, be the cause never so strong that a man defends, if he be passionate, he is weak; and his weakness will his adversary (though without cause) be ready to cast as an aspersion upon his cause; and ignorant people who have but little skill of controversie, are in their opini­ons led for the most part by the actions of the persons, their Logick lying alltogether in inartificial arguments; as Jovinian said to the Arrian and orthodox Bishops, contending for the faith, Of your learning & subtle dis­putations, I cannot so well judge; but I can well marke and observe, which of your behaviours is most peaceable and fruitfull: So your ordinary people are not so able to judge of mens parts, nor of the question that is in dispute; but they can easily see whose carriage is most sober, peaceable, and plausible; and their rule, most what is to judge of the cause by the persons. Pas­sion is one mark of a fool; Anger resteth in the bosome of fools. Eccl. 7.9. and Prov. 27.3. A stone is heavy, and the sand weighty, but a fools wrath is heavier than them both. As a man that is light in his head with drink, or with a disease, if he chance to fall, goes so much more sadly and heavily to the ground, not able to stay or suc­cour himself in his fall; so it is with a fool, the reason why his wrath is so heavy, is because his head is so light, and he hath not reason to counterpoise his passi­on. When a wise man therefore contending with a [Page 25] fool, shall break out into unseemly passion, what can one say? As Demonax, when he saw one cruel in the beating of his servant, Fie (saith he) forbear, lest by the world you be taken for the servant: So it may be said to a wise man, in rage striving with a fool; fie, forbear, lest by the world you be taken for the fool. Nothing doth so befool a man, as extream passion, this doth make men fools, that otherwise are not, and shew them to be fools that are so: if we cannot tame vio­lent passions; that they may yeeld to our ease, we should labour at least to smother them by concealment, that they may not appear to our shame. I confess indeed, a wise man dealing with a fool, goes upon much disad­vantage one way; he shall be sure to have many pro­vocations unto passion, his irrational reasons, incon­gruous answers, and groundless distinctions, with his te­dious Circumlocutions, must needs be very irksom and unpleasing to a judicious man: and when a fool pro­pounds a question, and it come to be discussed, he shall, as most what he doth, flie from the matter, refusing to be kept within any limits, this is a very great provo­cation; and his extravagancie in the Action, makes his Opponent sometimes extravagant in his passion: but a wise and moderate man, knowing that he must expect no fair dealing from a fool, should therefore arm himself accordingly before-hand with humble prayer to God, and strong resolution within himself; saying that he will, and praying that he may, take heed to his ways, that he sin not with his tongue, but keep his mouth as with a bridle, whilst the wicked is before him, Psal. 39.1. I doe not see how a wise man, when he flies from the mat­ter he is contending about, to fall upon the person that he contends with, can clear himself before God or so­ber men. When a man contends with a fool, he doth not so much contend against him, as his errour, for who, else, would trouble himself with a fool? When a wise man therefore in the heat of contention shall so far forget himself, as to leave the prosecution of the [Page 26] question, to fall upon the person, surely this is more distempered heat than zeal; for he hath now strayed and gone from the businesse; and he, that makes the fool, and not his folly, the Butt that he shoots at, doth undoubtedly misse the mark: so he may wound the person and make the fool rage, but leaves the errour untouched. Again, when a mans passion boiles so within him, as to send forth the scum of evil language, or the froth of uncivil taunts against his adversary, un­doubtedly he hath transgressed the bounds of Modera­tion. Neither railing nor lightnesse become a wise man, any more than a grave parable doth a fool. A fool will rage and rail, but what then? do ye expect a­ny better from a briar, than that it should scratch? Wic­kednesse will proceed from the wicked, as saith the proverb of the Antients, but a wise man will keep off his hand, and keep up his tongue, 2 Sam. 14.13. knowing, that if reason will not convince his adversa­ry, raising will but more exasperate and obdurate him. To shut up this, the moderate man (if God see it good) desireth life, and loveth many dayes, that he may see good, (and do much good) and therfore keepeth his tongue from evil, and his lips from speaking guile, Psal. 34.12, 13. not rendring evil for evil, or railing for railing, but contrari­wise blessing, knowing that he is thereunto called, that he may inherit a blessing, 1 Pet: 3.9. For so did our Savi­our, he left us an example behind him, that we should follow his steps, who, when he was reviled, reviled not a­gain, when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.21, 23.

2. Contrary to this Moderation, is turbulency in actions, and that is, briefly, when men, 1: will be stepping beyond the bounds of their lawfull Callings, invading the Magistracy or Ministry, and attempting to reform abuses and corruptions in Church and State, when they have no lawful call to it.In his coal from the Altar, p. 244. Mr: Ward wittily calls these men, Fires that cannot keep themselves [Page 27] within their own hearths, Spirits that cannot keep themselves within their own Circles. Such as these, if ye observe them, shall have many corruptions in their own Fami­lies unreformed, which lie within the Compasse of their duty and ability to reform; and yet they, who have not the skill or will to reform abuses in their own families, will be very hot in talking of reforming the Church, and amending things amisse in the State. So ye never knew any men, that would be presumptu­ously adventuring upon things, for which they have no command, but they did grosly neglect other things most manifestly commanded. Such men as these, are of most troubled and troubling Spirits; and I know not, whether they trouble others or themselves more: Sure it is, they do trouble others, and they do also trouble themselves, but with little thanks from others. But what is the reason, that many among us should thus run out and forget themselves? ‘Surely they think, that if they should not censure others, and find fault with something (saithIn his E [...] ­position on Rom. 12.3. Mr: Parre) they should be ac­counted no body, and to be blind, and to have little profited in knowledge, when rather this practice shews them to be blind or ill-sighted: for if they did see well and perfectly, they would see reason to per­swade them to judge charitably of the State, in which they live, and to keep themselves in their own Cal­lings. When an old man takes a book to read, he holds it far from him; I take it, not for the strength and goodnesse of his sight, but for the weaknesse and dimnesse: So when our Schismatical and contentious Spirits see so well afar off, and so ill near at hand, it argues them to be dull and thick-sighted. When Peter enquired of Christ, What John should do? What is that to thee? saith our Saviour, follow thou me, Joh. 21.21, 22. If things be thus and thus ordered in the Commonwealth and Church by the wisdom of thy Go­vernours, whats that to thee? follow thou Christ, by walking conscionably in thine own calling: Tantumne [Page 28] abs re tuâ otii est tibi, aliena ut cures? wantest thou work at home, that thou art so busie abroad? study to be quiet, medling with thine own business, as the Lord commandeth thee, 1 Thess: 4.11.’ 2ly, As he is tur­bulent who goeth beyond his calling: so he that car­ries himself turbulently in his calling, opposing govern­ment, whether in Church or State, setled by Autho­ritie, sowing divisions, and thereby labouring, as Judas and Theudas, to draw away much people after him, Acts 5.36, 37. The moderate man meddles little with Civil Government. Suppose it be usurped, let them look to it that are the Usurpers; if he can but lead a quiet and peaceable life in all godlinesse and honesty,1 Tim. 2.2. he is thankfull to God, and obedient to man. It is not a kingdom, or any such thing that he strives for, but only the kingdom of Heaven, and this he steals from the world, whilst they are all busie, and in an hurly-burly about the kingdoms, and government and greatnesse of this world. He loves not to make parties, and draw away people after him; his princi­pal care is, to draw his familie, and then his Neigh­bours, by a godly life and Christian exhortations, and as many as he can by this means, unto heaven. In a word, the moderate man is not ambitious, and therefore not turbulent, he had rather enjoy the Gospel with qui­etnesse, than enjoy a Kingdom with tumult. He pas­seth silently through the world, without making any noise, or being pointed at with the finger, as he goes along the streets; and if little, that is notable, be said of him; he is sure, that there is nothing notorious done by him. So I have dispatched the first particu­lar, and shewed you, as exactly as I could, what this Moderation is, both in the Judgement, Affections, and Conversation. I hasten to the second thing.

Why we are to express Mode­ration.Why it is the duty of a Christian to express Modera­tion. 1. Because Christian Religion doth enjoyn, and not only so (but where it is in truth and in power) doth Reas. 1 also enable us to carrie our selves moderately. Where­fore [Page 29] serves religion, but to guide and govern our affe­ctions and Actions? Therefore we are so much Chri­stians, as we can rule our selves, the rest is but form and speculation. If any man among you seem to be reli­gious, and brideleth not his tongue, but deceiveth his own heart, this mans religion is vain, James 1.26. It is but a vain religion and unprofitable, that doth not at once both teach a man, and enable him to rule his tongue, to bridle his passion, and to keep himself within com­passe. Doth the doctrine of Christianity, which is a doctrine of the Cross and Self-denial, teach men to be immoderate?

2. As Christian Religion enjoyneth Moderation, so Reas. 2 Moderation is an honour to our Religion, and puts to shame such as speak evil of us, and falsly accuse us, 1 Pe [...]: 3.16. Moderation puts a lustre upon all graces, and therefore is well called by Bishop Hall, the silken string running thorough the pearl-chain of all vertues. What were Anger without Moderation, but madness? What were Zeal without this, but a furie? as the low­er spheres of the heaven would soon set the whole world on fire, if they should not be staid by the con­trary course of the highest sphere in the firmament: so the inferiour affections of the mind, if not regulated by a moderate judgement, and the mild motions of the Spirit of God, will soon over-heat and over-throw all that a man goes about. The Poets shadowed out this, in Minervaes golden bridle, wherewith she managed her winged Pegasus. Tolle hanc & virtus viti­um erit, ipsa (que) affectio natura­lis in perturba­tionem magis convertetur, exterminium (que) naturae. Bern. super Cant. Serm. 49. Et fervor d [...]s­cretionem eri­gat, & discre­tio fervorem dirigat. Bernard calls Discretion or Mo­deration, Moderatrix & auriga virtutum: and take away this (saith he) and vertue will become vice, and natu­ral affection it self will turn into perturbation, and o­verwhelm nature. And therefore saith one, (quoting Bernard, but I cannot find the place) as zeal must erect our discretion, that we be not too slow: so discretion must direct our zeal, that we be not over-hasty.

3. That known and generally received Maxim, which Reas. 3 is the substance of the Law and the Prophets, Whatsoe­ver [Page 30] ye would that men should do to you, do ye even so to them, Mat. 7.12. doth strongly engage us unto Moderation. For we would have others moderate to us, why should not we then be moderate to others? David hit himself a foul blow, when he was so angry against the rich man, that had violently taken away the poor mans lamb, and resolved, that he should die; not considering what he had done to Uriah, 2 Sam. 12.5. How sparing men are of themselves, and how sparing would they have their Brethren to be towards them, and yet how rigid they are to others? Some, saithAlii tam vehementer contra aliorum delicta zelan­tur, ut videri possent esurire & sitire justi­tiam, si esset apud eos de su­is quoque pec­catis idem ju­dicium; sed nunc pondus & pondus utrum­ (que) abominatio apud deum. Nam contra a­lios tam impu­denter, quàm inutiliter aestu­ant; seipsos tam incipien­ter, quam in­utiliter pal­pant. Bern. de advent. Dom. sermon. 4. St. Bernard, are so zealous against the faults of others, as if they did hunger and thirst after ju­stice; which were very commendable, if they were likewise as zealous against their own Sins, but saith he, Pondus & pondus, divers weights are an abomination to the Lord; and they who do so impudently and vain­ly censure others, do as foolishly and unprofitably flat­ter themselves.

4. The good of others and the peace of the Church do strongly engage us unto moderation; Si virtutum fi­nis ille sit maximus, qui plurimorum spectat profectum, mo­deratio propè omnium pulcherima est; Ambros. de paenitent. lib. 1. adv. Novat. ca. 1. If that be the chief end of ver­tue (saith he) to respect the profit of many, Certain­ly moderation is the most excellent. The answer of Apollonius to Vespasian was full of excellent instructi­on; Vespasian asked him what was Neroes overthrow, he answered, Nero could tune and touch the Harp well, but in Government, sometimes he used to wind the Pipes too high, sometimes to let them down too low; Reason 4 And certain it is, that nothing destroys authority so much, as the unequal and untimely interchange of Power pressed too far, and relaxed too much. And if it be asked, what hath been the ruine of our Church (lately one of the famous Churches in the World) what, but because with Nero we could never yet hit of the Golden Mean, but have either been too high or [Page 31] too low. When I consider into what a distracted estate our Church is brought through our mutual and immoderate contentions, I cannot but think of the Prophets earthen Bottels dashed one against another, Jer. 13.12, 13, 14. and of Philip Duke of Burgundie his Embleme, Flint and Steel beaten one against the o­ther, till both be wasted, affording no other issue but Fire. Between our Yea, and your Nay saidInter licet nostrum, & non licet vestrum, mutant & re­migant animae Christianorum. Optat. adv. Parmen. Mr. Ward in his coal from the Altar. p. 254. Opta­tatus to the Donatists, the Souls of Christians waver and are unsetled. And have not we brought it to the same pass by our immoderate quarrels among our selves, that many a Christians soul staggers and is un­resolved, others leap aside into the Tents of Popery and multitudes perverted and become they know not what themselves. ‘We have made the Devill but too much sport already, who hath thrown in Bones to set us together by the ears, whilst he lets in the common Enemy upon us. Moderation and Charity are the Builders of Churches; strife about Trifles hath wasted many famous ones, and placed the Temples of Mahomet, where the Golden Candlestick was wont to stand. We pity the former ages, contending about levened and unlevened bread, keeping of Easter, fasting on Sundays, &c. the future ages will do the like for us. Oh that the Lord would put into the hearrs both of Governors and parties to these quar­rels, once to make an end of these Midiniatish wars; that we might jointly pour out the vials of our zeal upon the Throne of the Beast.’ God knows, the Church hath not lost, but the Adversaries of it have gotten as much by our immoderate Domestical dissen­tions; a forein Enemy cannot wish us a greater mis­chief, or themselves a greater advantage, than this. This makes the Turks pray to God to keep the Christians a [...] variance, and encouraged one of their Emperors to say, when his Council diswaded him from a war against the Germans by reason of their multitude, that he feared them not, because sooner would his fingers be all of one length, than their Princes be all of one mind. As [...] [Page 34] more grievous, and less easie to be borne; for if we mingle sin with our sufferings, it is, as if a man should put poyson into some wholsom physick; besides, it is by patience, that we possess our souls in all sufferings, Luke 21.19. and if through immoderation and impati­ence, we shall be dipo [...]sest of our Souls in a time of suffering, what a sad condition are we in then?

Use of Exhor­tation.The use of all that hath been said, shall be to ex­hort us unto Moderation, a grace so excellent, and yet so much out of Grace with the times. I know indeed, that moderate men are commonly crushed between the extreme parties on both sides, and in this world (ge­nerally) they get the least preferment; it faring with them as with the guest that sat in the midst of the Table, who could reach to neither Messe, above him, nor beneath him. But to overballance these temporal inconveniencies of Moderation, I shall offer unto the Readers thoughts the benefits of Moderation, as I find them to my hand, in an author eminent for learning and Moderation.The benefits of Moderation. And

1 A sound judgment.1. A well-informed judgement is of it self a great preferment; which a man that wants Moderation sel­dom hath: for they that have so much heat, usually have but little light, or else their light is no better than darkness, the mist of their passions dims their eyes, that they cannot see clearly. Now what is of more va­lue next to truth, than a judgement well informed with truth? Certainly (saith the Lord Bacon) it is Heaven upon Earth, to have a mans mind move in charity, rest in providence, and turn upon the poles of truth; all which a moderate Christian hath. It is the greatest folly in the world, for any man in mat­ters of Religion, to entertain a lie, or to possesse himself of falshood; and therefore it requires the greatest care of a Christian, that in Religion he be not found to receive any thing, which is not sound and grounded upon truth. It is royal and noble liberty to be under the command of truth, and the more [Page 35] subject a man is to truth, the more free, noble and rais­ed he is: and of choice a man should deliver himself up absolutely, without any reservation to truth; it is a mans height and excellency thus to do. But it is a mans greatest debasement to enslave his conscience to an error; there is not a greater slave among the Turks than he that doth charge his conscience with a falshood. For, for any man to lay stress, where God hath laid none, or more than God hath, is to be superstitious; and Superstition is something worse than nothing, the more it grows in being, it is worse than if it had no being, for it is a lye. A superstitious man seems to serve God, when either he doth not serve him at all, or else according to his own fancy, & to observe God su­perstitiously is worse, in some sort, than to neglect God, for it doth abuse him. That which a man takes for truth in Religion, he submits himself to it, lets it have dominion over his conscience, frames his conversation so, that all his actions may consist with it: and if a man entertain an error or a falshood in this manner, doth he not then part with al his liberty, doth he not make him­self the worst slave in the world? and as it is the great­est cruelty to die by a mans own hand; so it is the basest slavery for a man to submit himself to an error of his own forging. And again, it is the greatest wrong to God; for this is the utmost capacity of a creature, for a creature to entertain this Maxime so, as to say, I will submit my self and all my designs, and my will, will I submit to it, and live by it; I say, thus for a man to re­ceive an error, is the greatest wrong to God, that can be; for no more can be given to God, and so much is to be given to none but God and his truth. And shall a man serve an error thus? it is much better to be no body, than to be somebody thus. That man is not true to his own ease, who chargeth himself with any thing, whereof he hath not assurance. We should never stand deeply charged with any thing but truth, falshood is a barren thing, and affords no strength or comfort to him, that suffers for it.

[Page 36]This is very necessary to awaken men, for we are ve­ry carelesse about right information; all, but moderate men, take things upon trust, and pin their faith to this or that mans sleeve. Wee must not build any other thing than the foundation will bear, if we would have it abide a fierie trial by God or men, 1 Cor. 3.15. Good mens fancies, opinions and conceits, built upon Gods foundations will not endure Gods fire. We should lay no more stresse upon any thing,Superstitio, su­pra quod Sta­cutum. than either Scripture or reason hath put upon it. Religion hath two very bad neighbours in the world, on the one side profaneness, on the other superstition (for so I chuse to call it according to the notion of the word, though men think otherwise) profaneness denies religion altogether, takes no notice of God in the world; superstition adulrerates religion: prophaneness strives to loose man from God, by cutting him off from God altogether; and the superstitious man thinks to bind men to God with things of his own de­vising, in doctrine, worship, or discipline. This is that therefore, which Divines call Self-denial, as to the un­derstanding, when we deliver up our minds as a fair sheet of paper, to be enstamped upon, and written with the finger of God alone. Any one that steps out of the way, out of affectation or affection to a party, is wan­ting in this part of Self-denial. Therefore superstition is a piece of folly under a fair appearance of wisdom. The superstitious man thinks he observes God, but his observance is a neglect, yea an abuse of God; he thinks he hath made sure of God, when he hath bound him only, as Delilah did Sampson, with cords, which will break, because God never submi [...]ted to them; he imagines such and such a thing, but it is all nothing. We should have a care of error therefore; for a man may be superstitious in the seeming good use of Scrip­ture, yea where he seems to be most for God, if he ex­tend a place of Scripture beyond its sense, or if he graft notions upon a Scripture, which neither that Scrip­ture nor another place will bear, he is superstitious; he is not an Interpreter of the Scripture, but makes new [Page 37] Scripture; yea, though those notions pretend to holiness, and have the zeal of holiness written on their foreheads: this very thing is to lie for God, it is but pia fraus, an ho­ly deceit, and so much the worse, because it carries with it such a pretence; and it were better that any truth of God were exposed to hazard, than that we should come in with a lie to maintain it, for by thus doing a man ma­keth himself the Master of truth, and not a Subject to it.

Now this benefit hath a moderate man, for the most part above others, a well informed judgement; For he takes more deliberation to consider of things, than hastie and hot spirits do; and whilst the two Adverse parties are wrangling and scuffing about the question, he stands by, and gets the truth from them both; and by his carefull ob­servance of them, better than they in their heat can ob­serve themselves, he is able to convince them both of er­ror, if they be but willing to refer their Controversie to Arbitration.

2. A quiet mind is another advantage of Moderation.2. A quiet mind. He that is immoderate is far from this inward tranquilli­ty; for he is alwayes in an hurrie, and his immoderati­on ariseth from the weakness of judgement, and the strength of violent and inordinate passions in him: and how can such an one enjoy true quiet of mind? especially if you think upon that of Augustine, which is most true, That God hath so ordained it, that every inordinate af­fection should be a punishment to it self. Any one but a moderate person, seeks for quiet of mind by ra­tifying, and not by subduing his passions and affections, which when he hath done, his passions grow more by yiel­ding, and he becomes a slave to the forest Tyrant. If a man yield to his passion, is he any more quiet? is he not much more troubled and distracted? is he not himself the instrument of his own vexation, and suffers more violence in his own spirit, than he offers to another? If a mans Covetousness or Ambition hath made him immoderate, and by the sale of his distempered zeal, he hath purchased to himself great revenues and promotions in Church or [Page 38] State, do ye think that this man is now at quiet, doth he not yet thirst after more, or else his wounded conscience bleeds within him, and refuseth to take any content in what he hath? true inward peace ariseth from the sub­jection of the judgement to the word of God, and the sub­ordination of the affections to such a judgement. And if so, I will be bold to affirm, that inward peace is the sole privilege and prerogative royal of a moderate mind, that hath learned how to rule its self. The immoderate per­son through the continnal mutinies of his passions, cannot but be subject to perpetual unquietness, and like the trou­bled sea casting out mire and dirt.

And that which addes to the inward quiet of a mode­rate person,Mr. Fuller. is his outward securitie, ‘for as his temporal hopes are not great, so his fears are the lesse. He fears not to have the splinters of his party, when it breaks, flie into his eyes, or to be buried under the ruines of his side, if supprest; that disgrace, which doth usually attend the conquered partie in this kind, never troubles him.’ Thus, if he have not much Credit in the world, yet he hath much securitie in himself, which is far better; for if he have no hopes to rise, he hath no fears to fall. Yet far­ther.

3. A Conscience clear from Schism.3. A moderate mans conscience is clear from raising Schisms in the Church, and so is not in danger of that woe of our Saviour, Luke 17.2, 3. Woe to him, by whom offences come, it were better that a milstone were hanged about his neck and he cast into the sea. And in this he hath more comfort, than they that rise in this manner have credit. Woe to those Ministers that make unnecessary divisions and par­ties among the people, that they may get themselves a name, and be cryed up by many followers. Certainly some men have a sad account to give to God for the Rents which have been made in the Church. And if any godly men have had an hand in them, I profess, I do even trem­ble to think, what a sharp Conflict they shall have with themselves, when they come to die, and cast their eye back upon the Church, which they have (though not intentio­nally) miserably rent, and is not now in their power to [Page 39] heal; they shall be saved, but vix, agrè duriter, hardly, even as by fire, 1 Cor. 3. And for other men, Ostendant quod volunt de Religione & fide digladiantes Theologi, &c. saith one, Let your Swashbucklers or Fencing-Divines pretend what they will for Faith and Religion, they love neither Peace nor Truth truly, if they do not love both. If we would have the waters of piety and verity to be clear, the way is not to stir them and trouble them, but to let them settle in peace, and run down in practice.4. Constancy in Religion.

4. ‘The Moderate man is a great deal more con­stant and durable in his Religion, whilst violent men reel from one extremity to another.Mr. Fuller. For being here in his way to Heaven, and jogging on a good Travellers pace, he over-takes and out-goes many vio­lent men, whose hot and ill-grounded zeal, was quick­ly tired.’ The Moderate man is alwaies going on in hi [...] Journey towards Heaven, whereas the other tumbles up and down, but rids no way.

‘Lastly, once in an Age it goes very hard,Universal ap­plause and ap­probation in the Conclusion if the Mo­derate man be not in fashion, each extreme courts him to make them friends; and surely he hath a great advan­tage to be Peace-maker between two opposite parties. Time-servers are ofttimes left in the lurch, if they do not only give their word for the times in their constant discourse, but also give their Bond for them, and write in their defence: such when the times turn afterwards to another extream, are left in the briars, and as Mr. Fuller saith wittily, come off very hardly from the Bill of their own hands. And therefore that Council, which he gives is (as every thing else, that he hath written) most excellent. He that intends to meet with one in a great Fair, and knows not where, may sooner find him by standing still in some principal place there, than by traversing it up and down: so take thy Stand upon some good ground in Religion, and keep thy Station in a moderate, yet fixed posture, never turning after the times to follow them, and an hundred to one, they will come to thee once in thy life time, and be as glad to meet with thee, as thou wouldst be to meet with them.’

Unto these inducements to Moderation, I will adde [Page 40] only some directions,Directions to make the word of God our Rule. and that is this, If ye will be Mode­rate, make the written word of God your Rule, for the written word is uniform and invariable, and so will he be (so far as humane frailty will permit) that makes the word his Rule; he that keeps close to the word will be uniform and alwaies like to himself; not Proteus like, e­ver appearing in a new shape. The word of God will ballance and settle the Judgment, and teach a man to get the Mastery over his own affections. The word is called a Line,In Com. loc. de S. Scriptur. Ps. 19.5. The Hehrew word (as saith Gerrard) doth signifie the Tongue of a Ballance, Juxta quam aequili­brium constituitur, that makes the Scales even & equal. As we desire Moderation therfore, & to be exact in it (because the more exact it is, the nearer it commeth to an exact ae­quilibrium) study to know the word in its own sense, then submit to it, and make it your rule. For the improvement of this direction, observe the following particulars.

1. Make the Word your rule, not the Times. A man cannot be truly moderate and a Time-server;1. Not the Times. the times change so frequently, so suddenly, and sometimes so vio­lently from one extreme to another. The times under Dioclesian were Pagan; under Constantine Christian; under Constantius Arrian, under Julian Apostate; and under Jo­vian Christian again; and all within the Age of one man, the Term of seaventy years (as saith my Author) Could he have been a moderate man, that should have been alwaies of the Religion for the time being? Our English History gives us an example of such an one, viz. A Bishop of our own Nation, Dr. Kitchin, who for Covetousness could dissemble all Religions with the times, so as to be the Popes sworn Servant, while he was an Abbot; an half Pa­pist, when King Henry had cast off the Pope; A Prote­stant under King Henry the sixth; a down-right Papist with Queen Mary; a Parliament Protestant again, when he took the oath of Supremacie under Queen Elizabeth. Was this a moderate man? No, but Cambden calls him rightly, the Calamity of his See: And such unsound and unsetled men are the Calamity of this age. Dr. Playfere in a Sermon entituled The Path-way to Persecution, having his Text out of Phil. 3. I presse forward towards the mark; saith, [Page 41] ‘that Temporizers run besides the mark by going about in a Circle; they go about many things but bring about no­thing; they do omnia pro tempore, nihil pro veritate, all things for the Times, nothing for the Truth; they make a period, but never a full stop; they are alwaies learning, but never come to the knowledge of the Truth.’ The Times are inconstant and variable; How can that mans carriage then be equable and uniform, who maketh them his Rule to walk by, and not the Word? Religion hath two great Enemies, Superstition and Innovation; he that would not be an old Time-server, or a new Time-ser­ver, must walk between these two, if he would make streight paths unto himself, and his Guide must be the Word. My Son (saith the wise man) fear thou the Lord and the King, and meddle not with them that are given to change, Prov. 24.21. Then we must meddle little with the times; for what is more given to change than they? the Scripture bids us instead of serving the times, to save our selves from them, Acts 2.40. to beware of them, See that ye walk not as fools, but as wise, because the daies are evill, Ephesians 5.16, 17. And then the Apostle addes immediate­ly, Wherefore be not unwise, but understanding what the Will of the Lord is. We must labour therefore ye see (espec [...]ally in evill times) to know what the will of God is, out of the VVord, that we may follow what is pleasing unto him, not that which is pleasing unto the times: otherwise we are not wise; for the greatest wisdome is to comply with God, as I think, and not with the times. The times that we live in, are evill and perilous times; he that shall bind himself Apprentise to serve them 7 year, shal find it very difficult to serve them, so as always to please the times; and impossible always to serve them, & please God, and remain idem homo. 2. Not di­vine Provi­dences.

2. Make the VVord you rule, not divine Providen­ces. VVe may make dangerous constructions of providen­ces, if we rest in them, & do not compare these Revelations of God in his works, with, and interpret them by the Re­velation that he hath made in his word. When David had spent some time and serious thoughts upon the study of that great point touching the outward visible prosperity of wicked men, and the outward seeming infelicity of the [Page 42] godly, he professeth, Ps. 13.16, 17. when I thought to know this it was too painful for me, until I went into the Sanctu­ary of God, then understood I their end. It was evident from the event, that it was the will of God, the Israelites should be worsted in that war, which they upon just grounds un­dertook against the Benjamites, Jud. 20. but if any should from hence have concluded, that the Israelites quarrel was not good, because their success was bad, he would have made a dangerous mis-construction of Gods provi­dence in that particular case. Therefore we must always make such a construction of the various works of Gods providence, as may consist with the verity of the standing and invariable rule of his word: otherwise we shall lose, and incautelously engage our selves to justifie any unwar­rantable opinion or practice, which God in his just pro­vidence, and for ends at present unknown to us, permits to spread and prosper, when he doth nothing less than approve of them to be true and just. The judgements of the Lord are unsearchable, and his ways past finding out, Rom. 11.33. We must not think therefore to trace him here. If we can parallel any passage of providence with the like instance out of Scripture, then we may probably conje­cture what the mind of God is in it; and what disposi­tion of heart, and frame of life the Lord doth expect from us; otherwise we cannot; nor are we to fashion our lives & hearts according to the providence of God, but according to his word, which teacheth us rightly to interpret pro­vidence. For providence (generally) is a Revelation of what God had, unknown to us, decreed from eternity that he would do, not a revelation of what he would have us do; unless we know the mind of God in that Providence; which if we cannot gather from the Word, our own fan­cies are but incompetent Judges, and long enough may we conjecture ere we make a right conclusion. How ma­ny strange, and almost not to be paralleld occurrences of Divine Providence have we in this Nation, within a few years met withall? if any one now should have steer­ed his course not according to the Compass of the Word, but every present and sudden apparition of Providence, I doe not see how he could keep a streight path; but ei­ther [Page 43] he must walk in crooked and by-ways, and ways not cast up; or else in Circulo, and so for diverse years have rid no ground in his journey toward the heavenly Canaan.

3. Make the Word your rule,3. Not the ex­amples of men. not the judgement or practice of any man, be he never so learned and godly, further than ye see them to be agreeable unto the Word. Christs example we must follow, for he left us an exam­ple, that we should follow his steps, 1 Pet. 2.21. But we may not write after any other Copy farther than we see it to agree with the original. Be ye followers of me (saith Paul) as I also am of Christ, 1 Cor. 11.1. So far as we see any man to follow Christ, we may follow him, but no farther. I presume none of you will say, that we are bound to follow Peter, though a Disciple and Apostle of Christ, in denying his Master. The best men have had their errors and their failings, which we have therefore recorded, to teach us that we should make the examp [...] of no man, how godly soever, our rule to walk by: for there is not the best man living, but may and doth some­times tread awry; and I am perswaded, the Lord suffers men of great parts many times to fall into errors of judge­ment, and men of much grace to fall fouly in their con­versation, lest others might have their persons in admi­ration, if not adoration. Were I a man of the greatest learning, and holiness of Conversation in the world, I think, I should as earnestly pray to God, that others might not trust to me, as that I might not trust to my self; for when I once saw people begin to applaud me, and imitate me, ex industria, I should then be very fearfull that the Lord would leave me to my self, as he often doth the most able and Godly men, that people may see they are men of like passions & infirmities with themselves. The Psalmist, (saith Bishop Hall) compares the Law of God to a Lan­tern, Psal. 119.105. Good example bears it. It is safe following him, that carries the lighr; but if he walk without the light, he shall walk without me. For that a man should be so wedded to any mans person, that he must make no separation from his infirmities, is both ab­surdly servile and unchristian.

[Page 44]And that for which I do the rather urge this so much is, because I see in these times, wherein godly men are of such different opinions, many religious persons judge themselves most secure from falling, by leaning unto the examples of some eminently learned and Godly Ministers: but the safest way is to have recourse to the word; exa­mine by sound reasons, and plain testimonies deduced from thence, whether their opinions or practices be good; and if ye find that the Scripture approves of them, then make use of their example for imitation and encou­ragement. As a man in a ship hath his hand upon the rud­der, and his eye upon the Star: so it is good to have your eye upon the examples of godly and judicious men; but let your hand be alwaies upon the Scripture, let go your hold of that, & ye will run the hazard of making a shipwrack of your faith. I dare confidently say, that there is no truly godly man (though never so learned) will presume so much upon himself, as to impose upon others his example or pra­ctice, farther than he can prove the necessity thereof by Scripture; why then should any man take a yoke upon him, which is not laid upon him? I exhort you (saith Vos horta­mur, ut non quod vobis pla­cet, aut nobis, audire quaera­tis; sed quod domino com­placet & con­sonum est Scri­pturis, Basil. in Hom. adv. Sabellian. Basil) not so much to enquire what pleaseth you, and what pleaseth me, but what is pleasing to God, and agreeable to the Scriptures. To what incon­veniences Augustine had bound himself, if he had strictly tied himself to the Fathers before him (though very holy and of great learning) is well enough known. But Alios Scri­ptores praeter Canonicos ita lego, ut quan­tâlibet sanctita­te, doctrinâve perpolleant, non ideo verum pu­tem, quia ipsi ita senserunt, sed quia mihi vel per alios auctores Cano­nicos, vel pro­babili ratione, quòd à verita­te non abhorre­at, persuadere potuerint. Aug. Epist. 19. ad Hieron. saith he) other Writers, besides those that are Cano­nical, I so read, that however they may excel in learning and pietie, yet I do not think any thing to be true, meerly because they have thought so, unles they can perswade me by certain testimonies of the Scripture, or probable rea­sons, that what they say is true. But was Augustine wil­ling that other men after him should deal with his Wri­ting, as he did with the Fathers before him? Yes, For Negare non possum, nec de­beo, sicut in ipsis majoribus, ita multa esse in tam multis o­pusculis meis, quae possunt iusto judicio ac nullâ temeritate culpari. Aug. ad Vincent. Victor. lib. 2. (saith he) I neither can nor ought to deny, but as in the Antients, so likewise in my works there are many things which may justly and without any rashness be bla­med. [Page 45] Neminem velim sic am­plecti omnia mea, ut me se­quatur, nisi in [...]is, in quibus me non errata perspexerint. Nam propter [...]ae nunc facio li­bros Retractio­num, ut nec meipsum in om­nibus me secu­tum suisse de­monstrem. Aug, lib. de Bon. per­severantiae, cap. 21. And I would not have any man so to embrace all my writings, as to follow me in all things, unlesse he see that I have not erred in them; for therefore do I make my book of Retractations, to shew that I my self have not in all things followed my self. Above all,

4. Take heed of making crooked the rule, and wresting it to the maintenance of any ertoneous or self-Conceit. This is a dreadfull sin, and he who doth it knowingly, spea­keth lies in hypocrisie. It was a fearfull evil for Lucifer to say, I will ascend up and be like the highest; is it not as great a sin for any to seek to make the highest become like Lucifer? so do they, that drag down the Scriptures to patronize any erroneous opinion of their own heads, or any evil of their own hearts; they go about to make the blessed God, and the Holy Ghost the Father of lies, than which, what can be more abominable? It is accounted a capital crime in a Commonwealth to put the States stamp upon false Coin; and to put the stamp of the Spirit of God upon an error, upon a conceit of a mans own, is certainly a great evil before the Lord. We doe with one consent blame the Papists, for making the Scriptures a nose of wax, that a man may writhe which way he pleaseth; let not a­ny Protestant practise that, which he so severely condemns in a Papist, be his pretence never so plausible. Yet alas, who doth not see, and cannot but be grieved to see how horribly we wrest the Scriptures? I should not have said it, but that it is too manifest to be hid. For it is but usual, when mens opinions do not agree with the Scriptures, to wrest the Scriptures to make them agree with their opi­nions. The reason of it is this, Men receive opinions, be­fore they have well examined them by the Scripture; & ha­ving once entertained them out of weakness, the strength of their pride causeth them to use this means for the main­taining of them; and though it be but some additional point in Divinitie, yet now it must needs be fundamental in Religion, because it is fundamental to his reputation. Optimus Scripturae lector est, qui dictorū intelligentiam ex dictis expe­ctat, potius quàm importat et retulerit ma­gis quàm at­tulerit, nec co­gat id videri dictis contine­ri, quod ante lectionem prae­sumpserit intel­ligendum. Hi­lar, lib. 1. De Trin. Hilarie hath an excellent saying, with which I will shut up this head. He is the best reader of the Scripture (saith he) that carrieth away the sense of any place of [Page 46] Scripture, after he hath read it, not he that bringeth [...] with him, and so even after a forcible manner, labours to make that appear to be in such a Scripture, which he pre­sumed was to be found there before he came to read it. Men that do thus, may not unfitly be compared to Camels, that diink not of the fountain (as Historians tell us) till they have pudled in them with their feet.

But what if the Scripture in some things be silent, pre­scribing only rules in the general, as that 1 Cor. 14. Let all things be done decently and in order, (not peremptorily en­joining any thing in particular to be observed in such a Church) what is most convenient for a moderate man to do in such a case? To this I answer, according to mine own judgement.

Fifthly, That it is most meet, where the Scripture is si­lent, we should hearken to the voice of the Church; in the first place the Primitive Church, and next to that, the Church wherein we live. Where the Scripture speaks, I would have the Church only our Comment; but where the Scripture is silent, I would have the Church our Text, and judge it most fitting that men should follow the great Wheel of the Church, and move by that, not reserving a­ny proper poles or motions from the Epycicles of their own brains. It argues monstrous pride in any man, in things of indifferency (for in things of absolute necessity, I pre­sume the Scripture is resolute) to lean unto his own judge­ment, or the opinion of a party, against the general assent of the Church. I see no reason, why our own Church should be slighted by them, that cannot deny themselves to be her children; much less the Primitive and Ancient Church from the Apostles times. Where the Scripture is silent, let us hearken and adhere to her testimony. I knew that Novelty hath much prevailed against Antiquity in this last age, but I see little hopes of Moderation, till An­tiquity come into more estimation, than at present it is. In the mean time, (for so I chuse to break off abruptly) Consider what hath been spoken, and the Lord give you understanding and Moderation in all things.