IT is Gods word that I have read, let no mans zeale be hot against it, or me; and how meet it is for this time, this very time, judge not till you have heard: my thoughts were not fastened here with­out some difficultie, I considered again and again, and as often prayed, that I might speake a word in season; it must be affirmed, there is all the reason in the world, you be even now also incited to zeale, wisdome, magnanimitie, and pre­sent resolution, but inclusivè, there is no Christian grace, I know, Eph. 4. 15. but you would be acquainted with it, 2 Thess. 2. [...]7. and grow up in­to Christ in all things, and be established in every good word and worke. But that I may in time take off all prejudice, I shall not speake of Moderation in the sense of Politians and the world, but as it is a Christian grace, and not inconsistent with holy zeal, they were both in our Master Christ, 2 Cor. 10. 1. we [Page 2] read it, Joh. 2. 17. [...]. gentlenesse of Christ, and my Philippians had to doe with dogs, evill workers, dangerous men of the concision, Chap. 3. vers. 2. yea, vers. 18, 19. With wicked walkers, of whom he could not speake without weeping, enemies of the crosse of Christ, belly gods, muck-wormes, minding earthly things, lively cha­racters of a great part of your opposites: and if Saint Paul then, surely, I may say now, Let your moderation be known un­to all men, the Lord is at hand.

If yet to any apprehension the first clause seeme a cooler, the second will shew, it seemes so onely, and my Moderati­on doth not make a medley of Religion, nor complyes with any transgression, but it is a blessed, and a watchfull vertue, living alwayes in Gods sight, and in expectation of judge­ment to come; it quencheth no mans zeale, onely it makes it burne faire, and shine more cleare; it is enjoyned in the first clause of the Text, and the reason thereof is in the latter, the Lord is at hand.

In the former we have these foure things.

• 1. The grace required, Moderation.
• 2. The seat or subject of it, your, of you.
• 3. Its declaration and discovery, let it be known.
• 4. The ampliation and extent, to all men.

The second clause shall be touched upon as a reason, but my purpose is, God willing, to handle both in that method, which our dayes have found so happy, by Doctrine and Vse, yet in the explication, and application, I shall passe thorough each particular.

Let this then be the first Doctrine, Doctrin 1. Moderation is a catho­lique grace of universall practise by all men to all men: and the Application will fall into five particulars, words of Complaint, Limitation, Consutation, Instruction, and Exhortation.

The second Doctrine of the Lords being at hand, 2. will from the Scriptures hold forth unto us these seven seasonable con­siderations, fitted for our present practise.

• 1. Speedy Repentance from dead works.
• 2. Wise weaning our selves from the world.
• 3. Constant perseverance in true Religion.
• 4. Zealous endeavour after holinesse.
• [Page 3] 5. Christian patience in tribulation.
• 6. Holy faith in the Lord Iesus Christ.
• 7. Sober watchfulnesse unto prayer.

Moderation is a catholique grace of universall practise by all men to all men. Doctrin. 1. In the Originall, it is [...], Adjectively; which is sometimes emphaticall, in the proprietie of the language; but that criticisme, and curiositie shall be omitted, yet it is fit to mention the different interpretation.

First, Theophylact. Haimo, Lyra, &c. Modesty, so it is read by some, which is a vertue, keeping such mediocritie in externall things, that no mans eye, or conscience is offended, it moderates the outward converse in speech, Aquin. 22. 120. 2, 3. apparell, and life, in their sense, who re­ferre it to the words immediately foregoing, Vers. 4. Re­joyce, &c. So Bernard, We reioyce in that we hope, because the Lord is at hand, T. 1. p. 178. we reioyce in that we suffer, that our Modesty might be known to all men: this modesty is not the maidens blush onely, but a colour well becoming men, women, all that be Christians; nature puts a modest aspect upon those that shame to doe evill, the blood making hast, as it were, to cover even the suspition of guilt, Offic. l. 1. c. 18. Ambrose extends it to ge­stures, gate, and bodily motion, telling his own experiment this way, how he refused to admit one into Orders, meerely for his immodest gesture; he suffered not another Clergy­man to walke before him, his going was so offensive, and uncomely: and I was deceived, saith he, in neither, the one ran out of his function, the other out of his Religion, and turned Arrian, so discernable is the inward man sometimes by the motion of the outward: no marvell therefore if light­nesse of gesture be immodesty and a prohibited evill, Prov. 6. 13. Esa. 3. 16. Some better Expositers read it,

Secondly, Genoven. Fulk. &c. Patient minde; and so our own Translators else­where English the word, 1 Tim. 3. 3. and thus it is a dutie very seasonable for these suffering times, when men can be as the Turtle, Pier. Hierogl. though in severall conditions, have but one note, keep the same tune, when they be quiet in tribulation, and murmure not when affliction comes; but the last clause of the Text will invite us to patience by and by.

Thirdly, I shall insist therefore upon our own reading. Mo­deration, [Page 4] which is allowed by all Reformed Divines that I have seene, Clvin, Beza, Zanch. &c. Illyr. Clav. Scr. Modestia. one onely excepted, who in some other things also is himselfe excepted against. And Moderation is a word of such latitude, that it reacheth to publique employments, in civill matters, Zanch. &c. in the judgement of those that well under­stood the force of it; thence they call Moderation the Asses­sor of Iustice, mollifying the rigour, and severity of the law, for Legistators intend strictnesse of rule, but their provi­dence, not being infinite, nor able to foresee all occurrences, leave a necessitie for Moderation, Aquin. 22. 120. 10. and Writers of both Reli­gions doe thus instance, Antonin. S. 4. 5. 19. it is just depositum reddere, Zanch. in Phil. It is hone­sty and faithfulnesse to restore the pledge, or that we are trust­ed with, yet sometimes, say they, it is not iniquitie but Mode­ration to doe otherwise: for example, a man hath given ano­ther his sword to keepe, he proves furious and distempered, the other is not bound to restore the sword, because he may abuse it to his own, or others hurt; Vel, cum quis depositum re­poscit ad impugnationem patriae, Thus, to take away a mans goods or lands is injustice, yet if it be done indeed for the Commonweale, it is Moderation, not iniquitie: For the well­fare of the naturall body diet is abated, though the patient be unwilling, sleep is denyed, blood is let out, yea a member is cut off for the preservation of the whole; and for the safetie of the body politique, we may without wrong be drawn to part w ^th our private for the publique good, Interest Reipublicae ut re sua quisque bene utatur. This Moderation is the soul and life of the law, without which the law it selfe sometime will savour of unrighteousnesse. This may seeme a paradox, and it is indeed miraculum Iuristarum [...]. c. p. 94. quia discedit à regula, saith Luther, a strange thing to transgresse a Rule without transgression: and this serves much to justifie the present proceedings, and might satisfie the disaffected also, if reason could doe it, in such times as these, which they have helped our sinnes to bring upon us: it is not injustice, much lesse cru­eltie, to raise forces, require contributions, impose taxations for the safetie of the kingdome; Aquin. & An­tonin. ubi supar. and two of the forenamed Writers give this rule, it is good sometime, to passe by the words of the law, and follow that which reason calles for, [Page 5] and the common benefit. I shall touch upon Moderation again, as it reflects upon publique affaires, now therefore I speake of it, as it hath reference to private Christians. Some will have the word [...], as [...], over and above that which is right and just; others, [...]. either from a Noune that signifies equall and good, or a Verbe that is to yeeld, the Preposition adding further force, [...] and then it is a vertue inciting good men so much to right and equi­tie, that for its promotion they yeeld sometimes, and part with their own. Further, it stops the violence of a mans own passions, guiding them to their due ends, Pier. therefore in the Hieroglyphick the Bridle & Helme are the Emblemes of Moderation; and in this sense it is a prime and choise vertue, carrying a man to the top of the hill, moralitie cannot get higher, and many Christians come short thereof, both in themselves, and to others. And yet further, it is a grace shining outwardly, it is visible, and illustrious, known un­to men, it hath influence into all other vertues, it qualifies and tem­pers them, it is as salt that makes other things savory, they relish not so well without the salt of Moderation, it is the graine that evens the scale, aequipoyseth all, it curbs excesses, supplies defects, and is every way helpfull; the most zealous would be loath to heare, as those, Rom. 10. 2. They have a zeale of God, but not ac­cording to knowledge, the zeale according to knowledge is the Mo­deration commended, commanded in the Text: and as in Schooles and taking up of differences the Vmpire, and Moderator under­stands, pro & con, the allegations of either side, by his wisdome he is able to remove scruples, and give every one their due; so this Moderation is the medium, makes the vertue, walkes as it were betwixt the two extreames, and keeps off the distempers of ei­ther, as Matth. 10. 16. Be wise as serpents, and harmlesse as doves, this Moderation regulates the rigour of the one, and the simplici­tie of the other, standing up to keepe out both venome and folly, that wrong be neither done, nor revenged. And yet neerer, in our converse with men, this Moderation hath chiefe place, for­bidding us to be fierce in reasoning, rash in censuring, not stand too strictly upon our termes, but in our defence and vindication abate our right, part with our own, yeeld to our neighbours, interpret fairely their sayings, and doings, and make the best constructions we can, that our Moderation may be known, &c. It is in Beza's de­scription, [Page 6] a quiet spirit taking all in good part, and I may call it a gracious minde that thinks and speaks well of all, and doth ill to none.

First, It regulates those evill humors, that be so rise in nature, even debates, envyings, wrath, strifes, backbitings, whisperings, swel­lings, tumults, which Saint Paul was so much afraid, he should finde among his Corinthians, 2 Epist. 12. 20. and thus Moderati­on is nigh of kinne to Christian charitie, it is not apt to credit ru­mours, or be misguided by reports, it is not puffed up, doth not be­have it selfe unseemely, thinketh not evill, &c. 1 Cor. 15. 4, 5, 6, 7. it will have full information before it passe sentence so much as in its own breast against any, she will follow her Lords example, who though the cry of Sodome was great, yet for our instruction he said, I will goe downe now, and see, whether they have done altogether according to the cry, &c. Gen. 18. 21. and though the appearance be foule, our thoughts and speeches must be as faire as they may; Ioseph thus moderated the sorrow of his brethren for their selling him into Egypt, God, saith he, sent me before you, to save your lives by a mig [...]ie deliverance. Gen. 45. 7. and is it not considerable, that though Solomon had then taken to himselfe so many wives and concubines, which in a great measure also tooke away his heart, yet the holy Ghost useth this expression, Solomon did evill in the sight of the Lord, and went not fully after the Lord, as did David his father? 1 Kings 11. 6. see and learne the language of Canaan; Mo­deration, teacheth to ascribe many offences to ignorance and infir­mitie: Thus our Saviour Christ prayeth for his crucifiers, Facinus enorrae ignorantus tri­buit, non ma [...] ­tiae Theophylact. in lo [...]. Luk. Doroth. Doct. 16. 23. 34. Father, forgive them, for they know not what they doe; and Saint Peter learned this Moderation from his Master, Act. 3. 17. I wot that through ignorance ye did it, as did also your rulers: As that holy man judged one brothers soule to be very pure, because his cell was so trim, and he said, another was very righteous with­in, that tooke so little care of externall neatnesse.

Secondly, Moderation is a well-doing grace, so good, that it doth ill to none, she knows, that even nature did ever account de­sire of revenge a feminine and cowardly passion: and that is but an emptie objection, with which neverthelesse some mens mouthes are filled, he is a silly fellow, hath no mettall in him, that is insensible of affronts, but that coine of revenge what mettall is [Page 7] it made of? its stamp and allowance, I am sure, is not from heaven, it is digged from the mines of hell, by the hands of flesh, and bear­eth the image, impresse, and superscription of the world, the flesh, and the devill,— it is earthly, sensuall and devillish, Iam. 3. 15. You see then the low descent, the base pedegree of this lofty va­lour; but our Moderation is better borne, even from above, and hath learned of her Master Christ, to be friendly to those that be hostile, Matth. 5. 44. Love your enemies, blesse them that curse you, though they revile, we must not, doe good to them that hate you, &c. though by word and action they damnifie us, we must study to winne them by our well-doing; and this is the good turne, saith father Latimer, Part 2. p. 57. our Master Christ allowes us to doe to our enemies, to Warme them at our fire, and draw them from evill by our good: It were easie to expatiate here, and enlarge severall reasons: as

First, Reasons. Moderation is a gracious and an acceptable vertue, it sweetens and endeares the owner thereof, whereever he comes, it offers a kind of violence upon mens affections bofore they be aware: as the unbeleeving husband is wonne by the holy conversa­tion of the wife, 1 Pet. 3. 1.

Secondly, it is an healthfull vertue: immoderation and wrath killeth, Aug. de C. D. Ho [...]ot▪ &c. &c. Iob 52. As Sylla is said in his anger to break a veine, of which Rupture he died; but, qui suavis est vivit in moderationi­bus, Pro. 12. 12. It is not indeed in the Hebrew, but the Seventie, and Latine so have it; and Interpreters thereupon say, That life is preserved and prolonged by Moderation: but,

Thirdly, take the reason of the Text, in that sense of it, the Lord is at hand, seeing, and hearing, all our cogitations and speeches, Psal. 129. 2, 3, 4. Thou knowest my downsuting, &c. thou under­standest my thoughts afar off, &c. there is not a word in my tongue, but loe, thou O Lord, knowest it altogether. It was good counsell of Seneca, Sic fac omnia, tanquam spectet aliquis; and Moderation is not to learne, that God himselfe alwaies observeth the mo­tions and commotions of our spirits, and every other distemper.

Fourthly, The Lord is at hand, to call us to account for every inward and outward exorbitance, thinke, speake well of all, doe ill to none; if we have beene immoderate in this or any other way, let us repent, amend, and remember the Lord is at hand to reckon [Page 8] with us for every misdemeanour. I might proceed in further con­firmation, and declare that this Moderation is of such vast, and comprehensive extent that it checks all overflowings of heart, tongue, gesture, apparell, diet; yea it hath influence upon all our doings and sufferings: and then the

First Vse will be matter of complaint in the universall want of this Moderation almost in all things and persons, Application. Vse 1. in this age, and inundation of misery; no Moderation or abatement of mirth; though all the Land mourne, how few doe lay it to heart? as much excesse in diet almost as ever, when so many be ready to sterve; pride, and those other abominable vanities now notorious also, even women, wont to be the devout Sex, yet now how are some of them spots in your feasts, Iude 14. with spots in their faces, as if they would out-face our very dayes of Humiliation; and men, how greedy are they of the world, plotting and proje­cting for riches and places, as if here were their abiding citie, and they had no thought of one to come? and in Civill matters, those Courts and contentions, I heare not that men find either much more equitie or expedition.

Second Vse of limitation; Vse 2. for it is [...], it must be of you; your moderation, not of, or in things belonging unto God, it reacheth not to the principles or practise of Religion; observe that once for all; Men must be as zealous for truth and holinesse as they can; Men, all men have no power to be Moderatours of them, themselves are bounded, and confined by the Almighty, as Solomon said to Shimei: Build thee an house at Ierusalem, goe not from thence any whither, 1 King 2. 36, 37. From Gods word nothing must be taken, and nothing must be added to it, Deut. 4. 2. 12. 32. Revel. 22. 18. Our God is omniscient, discerning at first all possible emergencies of things, persons, and occursions; so his Statutes be perfect and absolute, and must be obeyed with­out dispute or moderation; it is a most dangerous adventure, to examine, or regulate Divine Truths by Humane wisdome; such daring hath introduced many foule Errors into the Church, and retained them: our Master Christ said, Drinke ye all of this, Matth. 26. 27. All the Clergie, say the men of Rome, the bloud may hang on Lay-mens beards, they may spill it on the ground: our God commands all men to know his Word and will; the Papists [Page 9] will needs be Moderators here, and forbiddeth Scriptures in the Mother Tongue, because the common people may profane and abuse them: a seeming antinomy and opposition appears some­times in the Word of God; yet even there and then men ought not to moderate, but one Text must be compared with another, and so darke places will be enlightened; In every doubtfull busi­nesse they were wont to aske of the Lord, Gen. 25. 22. 1 Sam. 23. and elsewhere; or of his Priests, Exod. 18. 15. Deut. 17. 9. alibique; or at his word, 1 Sam. 22. 5. 2 Chron. 18. 4. and in other places; we must say with Saint Paul in all such matters, What saith the Scripture? Rom. 4. 3. And againe, what saith the Scripture? Galat. 4. 30. The Scripture is the sole rule, judge, and moderator. The first Christians were exceedingly precise this way; not to tell you how they would not part with a word, not a syllable, not a letter in divine truths; they complied not with the Heathen in small matters: Optat. l. 3. p. 71. Plin. Ep. 97. Tertul. de Cor. Mil. p. 153. Id. p. 283. Suidas in [...], Euseb. Hist. l. 4. c. 15. m p. 180. They would not burne incense, nor weare a crowne, nor stick their doores with Laurel, nor lay grapes at Bacchus feet; Polycarpe would rather dye then sweare by Caesars fortune; and the Christians in Iustine Martyr would not tell a lie to save their lives: the after connivence and complication brought in errors by heapes, and huddles: and Rhenanus a learned Papist confesseth the foundation thereof was laid in this presumed Moderation: the first approaches of Gentiles to Christianity were invited and en­tertained with some pleasing changes of their rites; whereas their totall resection would have thrust them quite off: In Tertul. p. 103. M. but those tolerable alterations as they seemed, introduced most intolerable super­stition, and profanenesse, the smart whereof doth yet remaine; and we are not purged from the shame, and staine of it to this very day; there ought to have beene no blinding, no blending in Divine Truths; Men should not bring their mixtures hither: Of­fer this now to thy governour, and will he be pleased with thee? Mal. 1. 8. We will not have drosse with our silver, nor mingle vinegar with wine; we must say here as Iehu to Iehonadab, Come see my zeale, 2 King. 10. 16. And you must be most earnest against those errors that be likeliest to encroach; and even Christian Mo­deration will grow warme against the streame of common cor­ruption: Our Master Christ forbad expressely, to sweare by hea­ven, or by earth, or by Ierusalem, &c. Matth. 5. 34, &c. For it [Page 10] seemes by Philo the Iew, m. p. 490. that was the customary sinne of those times: and so, Gal. 1. 4. Christ hath delivered us from the present evill world. There is an Emphasis in that [...], the present evill world: we must be most watchfull against those corruptions, in faith, and manners, that are growing upon us, what ever they be; and not to speake of others now, for my part, use what Moderation you please to the persons, and estates of the Papists; but let us avoid, I beseech you, whatsoever in truth, or true appearance is doctrinally so: the Iudaicall Rites had another kind of claime, yet the first Christians declined them with great and universall vehemency: Say the world what it will, I freely pronounce, August. T. 2. ep. p. 346. saith Hierome, that the Ceremonies of the Iewes are pernicious and deadly to Christians; and whosoever observes them, whether he be Iew or Gentile is sunke downe into hell: and yet Gods direction to his first people concernes all his Israel now, Levit. 18. 3. After the doings of the Land of Egypt wherein ye dwelt shall ye not doe, and after the doings of the Land of Canaan, whither I bring you, shall ye not doe, &c. And in both respects we should a­bandon the waies of Popery, for we came halting from them, and they yet dwell among us; we have found by too long, and wo­full, and wounding experience, all our complying with them could not winne the least upon them. In our first Reformation Archbishop Cranmer enjoyned that no Minister should order mat­ters so, Injunct. 3. that the unlearned people thinke the old Popish Masse con­tinues still; but the piety of our times, as it was called, wanted no­thing, but a command, to trimme the Sacraments of Christ after the plaine Popish dresse of Antichrist. In our second Reformation a Bishop printed it, Bp. of Dur. Anno 1561. in the beginning of the Queenes reigne; we are but too much like the Papists, that is our fault generally, that we differ not more from them; but the good worke in hand of late, ac­counted it th [...]ir great honour and glory to come nigh unto them: To conclude, and I know you observe it well, danger from Rome was foresene in the first, and second Reformation; I say no more, but, Beware the third time.

The third Vse of Confutation: Vse 3. it is of the Remonstrants, Ar­minians, and Socinians, who endevour from my Text, to get countenance for the Babylonish Errour, the allowance of all Opi­nions, as if, because the Apostle saith, Let your moderation be [Page 11] knowne unto all men; Remonstranst. sect. ult. Censur. Re­monst. Praef. Harm. Remonst. & Socin. p. 231. therefore all mens conceits must be borne with in Religion, and every one suffered in what he supposeth to be truth: it is a cunning and cousening devise, that strikes in with corrupt nature; but because it offers violence to my Text, I cannot be true to it, or you, if somewhat be not added by way of vindication, and it will be in these sixe particulars.

First, Is it probable that our Apostle, who elsewhere, almost every where, is so zealous for unitie, against Schismes, should in any sort tolerate them, and so voluntarily open a wide door [...] for division? in this very Epistle he writes for peace, even pas­sionately, but with mightie power, Phil 2. 1, 2. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill ye my ioy, that ye be like minded, having the same love, being of one accord, and of one mind. And in the next Chap. 3. 16.— Let us walke by the same rule, let us mind the same thing: expressions different from all licen­tious tolerations: the same Apostle abounds in serious dehorta­tions from schismes and dissentions, Rom 13. 12. 16. 17. and as car­nall, 1 Cor, 3. 3. and in other places: And he doth very often ex­hort with earnest words and arguments, not onely that we be like­minded, Rom. 15. 6. Phil. 2. 2. and of one mind, 2 Cor. 13. 11. but of the same mind, [...]. 1 Cor. 10. 10. ioyned, yea ioynted together in the same mind, and in the same iudgement: And is here the least ap­probation of that multiplying Doctrine? neither will that excuse, so long as they all breath Christ, tend to the advancement of Christ; it matters not: but let Saint Paul answer this Objection also, Is Christ divided? 1 Cor. 1. 13. Consider it well, and season your consideration with that of our Master Christ himselfe, Mar. 9. 50. Have salt in your selves, and have peace one with another: If we were preserved by humilitie from the corruptions of selfe-opi­nion, it would be no hard matter to embrace unitie.

Secondly, Such allowance would prove destructive to holi­nesse, both personall, and domesticall; Omnis religio, & nulla re­ligio, would soone be the same: Suppose the husband of one opinion, the wife of another, the children, it may be, of one or two other, [...]. and the servants of as many more; what shall the Ma­ster of the house doe here? how performe the family duties? diversitie of opinions, like so many hatchets interrupting their [Page 12] prayers, 1 Pet. 3. 7. chopping all devotion and piety in pieces: as the Duke of Wittenberge was wont to say, New garments introduce new manners, new manners bring in new men, and new men thrust out the old; so new opinions suffered will devoure the old; and the toleration of every Religion, will destroy all Reli­gion: and in conclusion, leave no Religion at all.

Thirdly, this libertie is inconsistent with civill tranquillitie; the bleeding condition of our owne Nation at present is a living, al­most a dying witnesse of this; and if that one Religion of Popery so tolerated as it was, hath brought in upon us so many destructi­ons; what will that multiplication doe, but hasten desolation without recovery? for every party would endevour to support it selfe to the prejudice of the rest; & dum de religione certatum est regio, dum de caelo terra amissa; as it was said long since.

Fourthly, the late Bishops of Ireland may put this libertie to to silence and shame; for when not long since a toleration of Po­pery in that Kingdome was proposed, they said, To give the Pa­pists a toleration is a grievous sinne, and will make us accessary to all their abominations, and the perdition also of seduced soules.

Fifthly, Cam. op. succis. part. 1. p. 262. This may be currant doctrine among the Turks; and the Grand Signior told his Mufti, that is, his chiefe Priest, As a Garden is beautified with varietie of flowers, so his Empire would be adorned with diversities of religion: let such tolera­tion find allowance in the Turks Paradise; it shall never, I trust, be planted in the Paradise of God.

Sixthly, We have undertaken all in the Nationall Covenant, the establishment of Ʋniformitie, and how that can stand with this Omniformitie, indeed Nulliformitie, I understand not: it was a prodigious thing in the dayes of Ieremiah the Prophet, Ier. 2. 28. According to the number of thy cities, are thy Gods, O Iudah: here would soon appeare another kind of multiplying and increase; but though this fancy be never so plausible, Divine providence hath shut it out of our Campe by our Covenant.

Fourth Vse of Instruction; Ʋse 4. If our Moderation must be knowne unto all men, in some cases then it is not unlawfull to cause our light to shine, not purposely, proclaiming our righteousnesse in the Market, or sounding a Trumpet; but first, a man may be his owne Encomiast, if his innocency be suspected, or besmeared; thus did Samuel, 1 Sam. 12. 3.

[Page 13] Secondly, if a Preachers doctrine be traduced, he may make his own Apologie, as Saint Paul did, Act. 22. 1.

Thirdly, By the same example, a man may stirre up others to emulation, by magnifying his office, so we read, Rom. 11. 13.

Fourthly, Thus it is said, if a man be tempted to despaire, it is wisdome to remember good actions past, as Iob, when he was staggered by the reproaches of his friends, thought of his former integritie, which kept him standing; and I have read of another, that in his tentations to pride, objected his sinne against himselfe, which brought him to humiliation, and in his fits of despaire he re­flected upon his righteousnesse, and was so preserved from falling: and Moderation must not be known for pompe and ostentation; Plus laborandam est celare virtutes quam vitia; It is not so dan­gerous to hide our vertues, as our vices; the revealing even of piety may be sinne, but the confession of sinne is pietie; and if a mans righteous performances be occasionally divulged, God must have the praise for it, who is the donour of it: Like vessels of gold and silver, that receive not into them the Sun-shining splendour, but by reverberation returne it whence it came, so doe the Saints in all their gifts and graces, well called in our language gifts, that nothing be assumed unto man, but all ascribed to Christ, the King of Saints, Revel. 15. 3. from whom proceedeth every good and perfect gift, Iam. 1. 17.

Fifth Vse of Exhortation, Vse 5. 1. will speake as it is of private and publique concernment, and first, A sensu diviso ad sensum composi­tum; Let every mans Moderation be known to all men, all men in sensu composito & aggregato, that is, the Parliament; which is in­deed the [...], the Parliament of England is, the All men of England, & now if my voice could reach to every native, and free­born of this Kingdome, my Text should ring loud in their eares; Let your Moderation in thought, word, and action be known to All men, be shown to this All men, for these considerable reasons.

First, They are your selves, you sent them hither, you remaine here virtually in them, and with them, doe not vitiously suspect, or prejudicate their endeavours, doe not perfidiously, I might say self-feloniously desert, and oppose them, as some have done; Qui sibi nequam, cui bonus? it is self-injury and iniquitie to be injurious to them.

[Page 14] Secondly, The Parliament is the supreame Magistracy of the Kingdome, and it is a law in the Old Testament, not repealed in the New, but reinforced, Exod. 22. 28. Thou shalt not revile the Gods, that is, the Iudges and Governours, as the word is in the preceding Chapter, 21. 6. and so it is, Act. 23. 5. Thou shalt not speake evill of the Ruler of thy people.

Thirdly, They have studyed to breake off every heavy yoke, and deliver you from that vassallage was brought upon you by the tyranny of evill counsellours; Consider well, Old Israel felt their lives bitter by their cruell bondage in Egypt, Exod. 1. 14. And be­cause of it, they hearkened not to Moses, Exod. 6. 9. Such a spirit of bondage was upon you, you cryed for a Parliament, God heard you, and will you now murmure against Moses, and fight against your Deliverers?

Fourthly, All the evill that is come upon you, and the king­dome, is from your selves, in this very particular, some groane un­der burdenous taxations, in other places the warre and plunder­ing devoure all in a grievous and bloody manner; the former would not have been, the other could not have been done, if you had been true to your selves, and your moderation known, and shown to this All men, and in them to your own peace and hap­pinesse.

Fifthly, And yet let it be so manifested, because the odium, en­vy and danger, that is upon them from their opposites, is for en­deavouring your good; let them therefore have your prayers, your purses, your persons, your power, because their perill is from their Moderation; they would confine and regulate the evill coun­sels about the King in Religious and Civill affaires, this is, and hath been their great offence, which is indeed their praise, and I shall speake to them, as I say it of them elsewhere, they are ready to embrace any Moderation, that is consistent with the safetie of Religion, King, and Kingdome.

And now Worthy Senators, 2. I beseech you, suffer ye also a word of Exhortation; Gods truths, you know, are above, beyond mans power, one Nation presumes not to give Lawes to another, and if all the Nations in the world were conveened in an Occu­menicall Assembly, they should have no Authoritie to moderate any one Doctrine of the most High; there be some circumstan­tials, [Page 15] concerning which my Text speaks to you; Let your Mode­ration be known unto all men.

First, Modus regendi. In the manner of enforcing them; fierce and furious pro­secution even of a good cause, is rather prejudice, then promoti­on, but Eckius told Melancthon as it was, Tua Philippe [...], & Pontani [...] plurimum ad­juverunt cau­sam vestram. Vit. Melanct. pag. 335. per M. Ada. that his Modeartion, and the faire language of Pontanus, did exceedingly further them; when Iames and Iohn saw the Samaritans would not receive Christ; they said, Lord wilt thou that we command fire to come down from heaven, and consume them as Elias did? but he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of, Luk. 9. 54, 55. We must verily even tenaciously adhere to all divine truths our selves, and with our wisest Moderation labour to plant, and propagate them in others, and I would say with Erasmus; Ep. l. 6. p. 258. Mihi videtur plus profici civili modestia, quam impetu; Opposites, indeed, must be opposed, gain-sayed, reclaimed, but all must be done in a way, and by the meanes appointed from hea­ven; It is one thing to shew moderation to pious, peaceable, and tender consciences; it is another thing to proclaime before-hand toleration to impious, fiery, and unpeaceable opinions: I say no more, but, Sic vigilet Moderatio, ut non dormiat disciplina; Let Moderation be so much awake, that discipline fall not asleep.

Secondly, Sacrilegium. Give me leave in the next place, to minde you of the Harpies of this Age, who spying a great alteration like to be made in the revenues of the Church, have their mouthes open, and their fingers itch for a share; here is great need of your Vm­pirage, and Moderation: consider, I beseech you, there be many darke corners in the Land, that have not where with to get oyle for their lamps, their soules cry aloud for your help, and some aske no more but their own, which hath too long been kept from them, and it is now high time to make restitution; Sacriledge hath ever proved a fatall offence, you will not so much as in purpose be defi­led with it; you would not have Ministers medle with seculari­ties, povertie will make them more secular, and if Preachers be poore, there will be poore Preaching too at the last; Oh that eve­ry Lampe in the Kingdome had its proportionable oyle, that is your endeavour, and as you have no thought your selves to en­tangle your own Patrimonies with the Churches possessions, I wish you would declare to the world, you will not suffer others [Page 16] to doe it; And again, I beseech you in this; Let your Moderation be known, &c.

3. Templa. And the fabricks of the Churches in some places call for your care, the stone out of the wall, and the beame out of the timber decaying apace: I am glad for my part, they are scoured of their gay gazing, and I marvelled a great while since, how, and why the Organs grew so many, and blew so loud, when the very Homilies accused them for defiling Gods house; Part 2. 131. Much dispute there was of late about adherent and inherent holinesse of Churches, and it was accounted a sinne to be covered in them, and it is now a pnnishment in some not to be covered, a punishment by the winde and weather, from the roofe, and windowes; so easily men fall from one extreame to another, and tis meet that in this also your Moderation should be knowne. Dies festi.

4. And your Moderation must have influence upon Holy dayes also; the Lords day indeed, the holy Sabbath, is a Noli me tangere, you must not otherwise meddle therewith, then to sanctifie it your selves, and command that by all others it be sanctified, and in this you doe well to use all diligence, because of the most profane and desperate attempts of late made against it, as if we had beene Turkes or Pagans, De C. B. l. 16. c. 32. and not Christians, from Christ; Divino praecepto intonante obediendum est, non disputandum, Augustin. the thunder of Gods word was not heard, and now the thunder of Gods sword is felt; Immodicam fe­storum multitu­dinem non ego solus improbo, praescrum, quia hodie nullis diebus plus pec­cetur, quam fe­stis; moderata festa valde pro­b [...], sed ea velim sacris rebus, non voluptatibus & sceleribus dari. Io. Long Episc. Lincoln. l. 22. p. 914. De B. Philogon. you have power, tis most happily improved for the Lord, and the day of the Lord; there is reason and religion your Moderation should be knowne and showne to the other festivi­ties, not onely because of their abuse, superstition, and other evills, but of their increase, the holy weeke of Lent crept into the rubri­cated Kalendar in these dayes: so did the Conversion of Paul and Barnabas his day. I would commend the zealots of this devotion to the care of Rome heathen, C. Cassi: de Moderatione festorum, or els to their owne Lyndwood, or above them both to Erasmus; for I hasten to make mention of that which I know every one ob­serves, that the providence of heaven is here become a Moderator, appointing the highest Festivitie of all the yeere, to meet with our monthly Fast, and be subdued by it: for Chrysostome doth well call the day of Christs Nativitie the Metropolis and chiefe of all other festivalls; for indeed from this arose all the other dedicati­ons [Page 17] in the name of Christ and his Apostles, which els had not been knowne in the world, those be the children of that mother, and who is not abundantly satisfied with the hand of God upon them altogether, which hath, as Austin said of the Iewes synagogue, gi­ven them an honourable buriall? but to those that are not thus sa­tisfied, I have three other things to say.

First, Tis probable enough, we never yet kept right the day of Christs Nativitie, Wolf. de T. p. 81. I do not meane in respect of the manner, but the time, learned men supposing it very unlikely that such a generall taxation should be made through the peaceable world in the depth of winter, so unseasonable a time for all to travell into their owne Cities to be taxed, as in Luke 2. 1. &c. not to mention their other conjectures.

Secondly, Scromat. l. 1. m. p. 98. Clemens Alexandrinus about 1400. yeeres since de­clares, that some thought the day of Christs birth was in the month of May, and others in Ianuary, others yet in Aprill; there were yet further surmisings: but observe, if there was so little certainty in those dayes, so neer the times of the Apostles, there must needs be much more uncertainty now.

Thirdly, Epist. l. 9. 71. It was Gregories counsell, that the Pagan feasts should by degrees be changed into Christian Holy-dayes, that they might the more easily be drawne to Christianitie; and some write expres­ly, that our Christmas Festivities, in respect of time and maner of celebration, Io. Beleth. c 120. Hospin. de Fe­stis Christianis. p. 111. came from the Saturnals of the Gentiles; These were also observed in the month of December, They had their liberall Feastings and Invitations, ServantS among them also at that time were Masterly and followed their owne affairs, They had a wilde Ceremony, like to the Lord of Misrule in some places, New-yeers gifts were also sent abroad, which Hierome calls Saturnalium spor­tulas. But it will be said, Object. this is hard doctrine for servants, whose condition shall be worse then beasts, if they have no rest, nor relax­ation, and shall those abuses quite abolish the memory of Christs Birth and Nativitie, and that among Christians? Is this your Mo­deration? this relisheth surely of extreame excesse rather. R. I have three things to speake against this pretence, not doubting, but that servants shall have time allotted them for their refreshing, and yet God not robbed of his honour, care being taken that their sports be not sinfull, nor they in them; and if any Sermon or Lecture oc­casionally [Page 18] be in the place, and on the day of their refreshings, that they repaire thither also, for even the Canons of 1604. required Schoolemasters to bring their Schollers to the Sermons, see them quietly and civilly behave themselves there, and examine them at times convenient what they have learned by such comming▪ Yea their condition then both inwardly and outwardly will bee much bettered. Can. 79. And to the other part of the Objection I say;

First, I wish on mine owne behalfe and others, that those hea­thenish, mad, and riotous usages had never been knowne among Christians, and that now they might be quite abandoned for ever; but let the neighbour-hood, and charity of those times at least in some time of the yeere be continued; sure I am, that some who had withered hands all the yeere beside, did at that season stretch them out to the poore.

Secondly, Though this day of Christs Birth be thus overcome by our monethly Fast, yet our Saviours Nativitie hath, and shall have its Commemoration, not onely in the Day solemnized for his Resurrection, in which is involved all the Complement and Consummation of Christs doing and suffering, and Exaltation; but further, the Lords Day is thought to be the very determinate Day of the weeke when Christ was borne; for those that mention the Priviledges of the elder Brother, the first Day of the weeke, say it was not onely the first Day of the world, no night went before it, Alb. M. Comp. p. 158. but it shall be the last day, and no night shall come after it, and that it was the very Day of Christs Birth and Baptisme, &c.

Thirdly, If the serious disquisition of Historians, and Mathemati­cians, shall calculate and designe the moneth & the day, I shall not vote against the Christian celebration therof, but as at Berne, when the Gospel was first reintroduced, they set their prisoners at liber­tie, and proclaimed freedome; and we observe a Day in memory of our Deliverance from that Hellish, Romish Powder Plot; so, if God please to deliver us from the Diabolicall designes of these times, I hope you will appoint a Day in Commemoration thereof.

Fifthly, Jejunia. And for Fasting Dayes, your Christian Moderation is already made known, not twice or thrice in the weeke, which they said of old might savour of vain-glory, Vit. Pat. part. 2. p. 150. 4. neither have you com­manded such rigourous observation, as Luther blamed in Melanct. [Page 19] macerating his body, Vit. ubi sup. quasi ferrum, aut saxum esset; nor as Ber­nard, who confessed he did too much debilitate his body by absti­nence, and watching, but as Zach. 8. 19. The Fast of the fourth moneth, &c. and yet besides this, you have had many other occa­sionall dayes of Humiliation, that which you had the last weeke a­mong your selves, was most remarkable among men, and accepta­ble, we are assured, unto your God also, and yet I crave leave to in­vite unto one Solemn Fast more: Oh that a Trumpet were blown in Sion, and a Fast sanctified; but I would have it sanctified, tho­row both the Armies, in all the Kingdome, and though your pow­er reach not so farre, I wish it were tendered to them; and triall were made of them; however, two most memorable occasions implore Divine direction and blessing upon your unwearied la­bours.

First, Treatie of Pacification, is in your serious endeavours, that the Kingdoms may yet be happy in a safe and well-grounded Peace; & it is high time to hasten it, the whole Land almost is already laid waste by the Sword, which, if not speedily sheathed, is bringing upon us a worse evill unavoydably, a Famine; for they that be slain with the sword, are better then they that be slain with hunger, &c. Lam. 4. 9. but let not the feare of Sword, or Famine scare you into any other Peace then that which is the Peace of God made in Christ, joyned with truth, else a greater mischiefe will fall up­on the Nation, then warre or hunger; Not a famine of bread, or a thirst for water, but of hearing the word of God, &c. Amos 8. 11. Great cause have we therefore now to cry mightily unto God, and seeke of him a right way for us, and for our little ones, and for all our substance, Ezr. 8. 21.

Secondly, The great change in Ecclesiasticals, that is to appeare suddenly in the Kingdome, in respect of Worship and Govern­ment, may well double our devotions in this very time; Prolog. in Matth. Hierome Writes, that when Cerinthus, Ebion, and other heretiques, denyed Christs coming in the flesh, the holy men of those times desired Saint Iohn the Evangelist, to write his Gospel in their confutati­on; which he promised, upon their undertaking to Fast, and Pray for Gods blessing: which done, Saint Iohn, he said, was full of the holy Ghost, and wrote; In the beginning was the Word, &c. Joh. 1. 1. And indeed when the greatnesse of this worke is looked [Page 20] upon, with the multitude of opposers, there is great reason we should all with our holiest diligence invocate the Majestie of hea­ven, that these things may tend to his glory, and finde acceptation in the souls, hearts, and lives of the people.

Sixthly, Ecclesiastici. The men of my Profession desire to have a share in your Moderation also; and indeed I cannot think, but that of Titus, otherwhere called, Joseph. de B. J. 7. lib. c. 13. deliciae humani generis, favoured not of huma­nitie, when his souldiers had taken the Temple at Hierusalem, and the Priests begged their lives, he denyed them, saying, they should perish together; I wish all the evils of these men were destroy­ed, but doe none of their persons deserve favour? did none of them, to their power, withstand the inundation of superstition? When the Monks and Nunnes here thrust themselves out of their unclean Cages; they had salaries for their lives, and in other coun­treys, Exire poterunt ad laborem, Mycou. Vit. Zuingli. coniugium, literas, quis erat a­nimus, They were dismissed from their employment, but had sti­pends to their death: You have already herein declared your Mo­deration, in assigning a portion, for the support of wife, and chil­dren, and it were well, if no complaints were brought before you against some, that are so loath to part there with.

Seventhly, Heterodoxi. Another sort of men call for your Moderation; yea, and plead merit too; I know not what to call them, but I meane the men of many opinions, though, I hope, they be neither so nu­merous, nor faultie, as their opposites suggest, and yet to as many of them, as pretend to godlinesse, and be with us in Covenant, I say no more, but wish them to read it, to study it, to keep it; in the rest, I would wonder with what conscience, or wisdome they abstaine from that bond, when the Romanists universally are in armed combination against them, and us; a very hard matter, I con­fesse, it is to moderate erroneous opinions, some have dared into the world that should have been, Anonyma, not once named as becometh Saints; and for the rest, I thought sometimes, and par­don me, if I thinke so still, if their Tenents were commanded from them, in expresse termes, they would appeare, either not to be tanti, that for them publique tranquillitie should be endangered, or else coming forth naked into the world, barefaced, and in their colours, they would be a shame to their abbettors.

Eightly, Papifts. The Papists indeed, that be Iesuited, in respect of [Page 21] their guilt, and Irelands bloud, expect not your Moderation; and surely such should be showne them, as may preserve your selves and the Kingdomes from their frauds and cruelties; against which you will be now more vigilant then ever, because they have re­vealed now more then ever their evill intentions, and can swal­low those oathes without chewing, which former times of peace­ablenesse could not get downe, by any art or perswasion: and though their very Religion, p. 503. like Draco's Lawes, be written in bloud, as King Iames observed: and in the Nether-lands they made a shew of Moderation, and called their Edict so, yet even that in truth was, was felt, and was then called Murderation; also as Meterane writes, p. 46 they had then their Consilium sanguinis: they walke by the same Principles, and worse Practises; yet none of them ever suffered death among us meerely for Religion. [I had other particulars to have mentioned, but I saw the time would not permit me to speak them out of the Pulpit; I forbeare them therefore now also; Secunda par. [...].] and I come to handle the reason of the Text, but Doctrinally, and very briefly: The Lord is at hand: and I shall not insist upon the Lords being at hand, by his providentiall ap­proximation to support us in, or deliver us from trouble, as Psal. 22. 11. Be not farre from me, O Lord, for trouble is neere: nor how he is at hand to observe all our actions, so keeping us in awe and obedience, because All things are naked, and opened to the eyes of him with whom we have to doe, Heb. 4. 13. But in this Doctri­nall part of the propinquitie of our Lords coming to judgement, I shall shew first, the parallel Scriptures; and secondly, the pro­bable reasons thence; and then the Application will be in such practicall uses as you shall see Gods Word hold forth visibly in those places where the Text, or the sense of it, is mentioned.

First, Scripture. It is very considerable that the Apostles all so speake, as if Christ, the Lord, would in their dayes come to judgement, so many hundred years agoe. Thus 1 Cor. 10. 11. We are they upon whom the ends of the world are come. So Heb. 10. 37. Yet a little while, [...], yet a very very little while, and he that shall come, will come, and will not tarry. And Saint Iames 3. Behold, the Iudge standeth before the doore, 5. 9. And Saint Peter, The end of all things is at hand: And thus Saint Iohn, It is the last time, 1 Ioh. 2. 18. And so Saint Iude, 18. And if so then a thousand years agoe, it is the [Page 22] miracle of miracles, that yet the Lord is not come to judgement: the succeeding Ages after the Apostles were of the same mind, and they watched on Easter Even by ancient tradition, as if their Master Christ would in one of those Vigils come to judge the world; in similitudinem Aegyptii temporis, saith Tertullian: As Pharaoh the King rose up in the night, p. 107. K. Lactan. 7. 19. Hieron. in Matth. 25. August. de T. 154. 251. De Vn. Eccl. p. 301. and all his servants, and there was a great cry in Egypt, &c. Exod. 12. 30. And in Cyprians time all things were accomplished, as he thought, that were forerunning tokens of the worlds end. It were easie to heape up the conjectures of severall Centuries; but we must all acquiesce in the determination of our Master who shall be the Iudge, Matt. 24. 36. Of that day and houre knoweth no man, no not the Angels of heaven, but the Father onely. But that I may prepare my selfe and you to the serious and practicall consideration of the fore-men­tioned Vses: observe these Scripture arguments.

First, Reasons. There shall be signes in the Sunne, and the Moone, &c. Luk. 21. 25. And if Mathematicians, may be credited, the cele­stiall Orbes are not as they were: Aret. Probl. p. 1016. the Sunne not so distant from us as at the first, but nearer by many Germane miles; to say nothing of the prodigious sights and noises seene and heard in our dayes.

Secondly, Mens hearts faile them for feare, &c. Luk. 21. 26▪ As lightning is first seene, then thunder heard; smoke precedes fire, and the sea swels before a storme; so the soule of man, that [...], Epist. as Synesius, cals it, droops before danger, trembles be­fore it is hurt, and by its inward timorousnesse foretels evils to come; and that appeares by the severall presagings of men that discover their feares by their conjectures: That famous Grebner found out the yeare of the worlds end by the word Iudicium, JƲDICIƲM numerum rui­turi continet orbis. Problem. p. 1057. Ecce Spons. ven. eve­ry letter thereof being numerall; but we have already outlived that fancie above thirty years. Aretius by some Chronogramma­ticall expressions of Scripture, proposed this next to be the last yeare of the world. Doctor Alabasters conceit out of those two Greeke words, [...], may savour of fancy and feare.

Thirdly, Religion and Holinesse, the two pillars of Heaven and Earth, are so much decayed and discountenanced, as we need no other demonstration that those last and perillous times are come, that Saint Paul spake of, 2 Tim. 3. 1. For as the old age of man, [Page 23] the lesser world, is full of corporall infirmities; so the greater world in its declining estate abounds with manifold abominati­ons: read at leasure the two next verses, and see how un­happily these dayes comment upon them; if you thinke on any one of those sinnes, the same thought will tell you where to find them.

Fourthly, The unnaturall divisions that are up in the world, are undenyable presages that the Lord is at hand: for when the Disciples privately demanded of their Master, what should be the signes of his coming to judgement; among others this is recor­ded by the three Evangelists: The brother shall betray the brother to death, and the father the sonne, &c. Mar. 13. 12. Matth. 24. 10. Luk. 21. 16. And we need not enquire among Iewes, Turkes, and other Nations for the accomplishment hereof; but as Christ in another case, Luk. 4. 21. I may say, This day is this Scripture fulfilled in your cares, O England: never since thou wert a Na­tion didst thou see thy selfe so miserably torne, and rent with such civill, uncivill, unnaturall, and bloudy distractions: If it had beene said to any of thy people, foure or five yeares since, that they should doe such things, as are now done in the midst of thee; they would have replied with the indignation of Hazael, 2. King. 8. 13. Are we dogges, destitute of all humanity, to doe this? and yet, wretched things are done by men, Christian men, Englishmen a­gainst Englishmen, professing the same Religion, protesting the same Cause, and End of their quarrell: O that thou couldst yet dis­cerne those formidable clouds of bloud in their scattering: but alasse, they threaten worser evils, even to make thee a full sea of bloud within, as thou art without surrounded by water: for the wofull divisions of England there be great thoughts of heart: I will not say, as Ieremie 2. 12. Be ye astonished, O heavens, at this; Nor, be ashamed ye Husbandmen, Ioel 1. 11. But let all those be ashamed and astonished, Prophets and people, that have not help­ed to quench, but kindle this fire: This is indeed a lamentation, and shall be for a lamentation, Ezek. 19. 14. But to returne from this sad complaint upon our most miserable dissensions, a dolefull pre­sage that the Lord is at hand, the props of the world decay; pro­digious sights portend as much, and the fainting of mens hearts fore-bode the same: I am not ignorant, that some convinced by [Page 24] strong evidence of Christs reigning here upon earth; before that time, understand all these places of that coming of Christ; and my purpose is not at all to pry into those hard and hidden moments of Gods owne concealing: and sure I am, those that wade this way meet with deepe difficulties; as bow?

[...]irst, all the fore-named Scriptures should be so applied, 1 Cor. 10. 11. The ends of the world are come: and it is not [...], the Romane world or Empire, as Luk. 2. 1. And Saint Peter is yet more universally expresse; The end of all things is at hand, 1 Pet. 4. 7.

Secondly, the day of judgement is called, A great and notable day, Act. 2. 20. An appointed day, 17. 31. Yet it is more then one, one of the dayes of the Sonne of man, Luk. 17. 22. 26.

Thirdly, Who can determine the finals of the Beasts power, unlesse the Originals were manifest? Rev. 13. 5, &c.

I might say much of Ancient and Moderne confidences this way, but my purpose is to improve the remaining time allotted, in the serious consideration of what God himselfe tels, we ought all practically learne from the Lords being at hand, and the judge­ments now in the land may, and ought to hasten these truths home to our soules.

First, Repentance. Speedy Repentance from dead workes: reade Act. 17. 30, 31.— Now he commandeth all men every where to repent, because he hath appointed a day in which he will iudge the world, &c. Many things are here observable, but the [...], the Now, is that I desire to fasten upon you, and my selfe; for if in Saint Pauls dayes it was an argument of, and to Repentance; it should much more accelerate us thereunto, upon whom the Lord is nearer now by sixteene hundred yeeres. Consider with thy selfe then, O my soule, and suppose, thou wert here guilty of some capitall crime, for which the Iudge were ready to reckon with thee, and passe sentence of death, or deliverance, as he finds thee; couldest thou sleepe or be secure? or wouldest thou trifle away thy time? would not all thy care be by some meanes or other to gaine favour from the Iudge? Be thou assured, O my soule, That the ungodly shall not stand in the iudgement, Psal. 1. 5. Thy conscience knows what a load of sinne lies upon thee; even a burden too heavie for thee to beare, Psal. 38. 4. Oh why dost thou not hasten to ease thy [Page 25] selfe of this weight by unfained repentance, before the Iudge come, and pronounce the irrevocable sentence? Read, and re­member to doe as Act. 3. 19. Repent ye, and be converted, that your sinnes may be blotted out, when the times of refreshing shall come from the presence of the Lord. Infinit is the matter of our Humiliation, in respect of nature, persons, and nation; of past, and present times: but this day, and those next it, have beene heretofore the onely merry season of the yeare, and the Devill hath beene served better on those Twelve dayes, then on all the twelve moneths be­side; and our Master Christ hath most unchristianly by many been dishonoured, even in those dayes said to be devoted to his glory: And I may borrow here the words of Nicholas de Clemangis, M. p. 143. touching his Popish Festivities; What heathen man, if he had come into those feasts, seene and heard our Christmas Gamboles, would not have taken them rather to be the Floralia of Ve­nus, or the Orgia of Bacchus, then Christian holy dayes? and who can lay his hand upon his heart, and say, he is innocent as touching this in all respects? Ordinance. Great cause therefore had your Ordinance to command this day to be kept with more solemne humiliation, because it may call to remembrance our sinnes, and the sinnes of our fore-fathers, who have turned this feast, pretending the memory of Christ, into an extreme for getfulnesse of him, by giving libertie to carnall and sonsuall delights, being contrary to the life which Christ himselfe led here upon earth: Those dayes were professedly dedicated to extraordinary mirth, and rejoycing: we read no such thing of our Master Christ at any time, but he wept often, and offered up many prayers, and supplications with strong crying and teares, Heb. 5. 7. Our Master Christ was never idle; but went about doing good, Act. 10. 38. and elsewhere, every where in the Gospel; but among us it was accounted almost a crime, for men, or their servants to doe any labour on any of those dayes: practises, as your Ordinance said truly, contrary to the spirituall life of Christ in our soules, for the sanctifying and saving whereof Christ was pleased both to take an humane life, and to lay it downe againe: but the extreme for­getfulnesse of Christ in those dayes of Christ, the extreme excesse of carnall and sensuall delights were most extremely distant from that spirituall life should be in Christians, who worke out their sal­vation with feare and trembling, Phil. 2. 12. not in secure, hea­thenish, [Page 26] and profane merriment; They passe the time of their so­iourning here in feare, 1 Pet. 1. 17. Not onely because he that hath called us is holy, and bids us to be so likewise, vers. 15. 16. but be­cause of our redemption by the precious bloud of Christ, &c. vers. 18, 19. therefore we should passe our time in feare; not in wanton, wild, and impious pastimes, which doe put men into a posture altogether unmeet for the service of Christ, or care of our soules: had the Nation no other sinnes to answer for, surely without the bloud of Christ, whom men have so much dishonoured to his face, we should be in a most desperate condition: Goe hence there­fore and examine, and bewaile, and consider, Gods providence hath made this day, this very day, the head of all that jocundity, a day of Humiliation; doe not miscall it, let it be so to every one of us, for our owne, the Nationall transgressions it hath beene for­merly guilty of in those dayes; and if the Lord, who is at hand, had called any of us out of the world, when we were busie in those foolish, vaine, and unchristian usages; we may now tremble to thinke how unfit we had beene to meet the Lord Iesus coming in the clouds.

Secondly, Heavenly-mindednesse. Let us wisely weane our selves from the world, and this we learne from the very next words after the Text, The Lord is at hand, In nothing be carefull: Yea, our Lord himselfe gives us the same counsell, in the very same words, Luk. 21. 34. Take heed that your hearts be not at any time overcome with the cares of this life, and that day come upon you unawares: There may be a season for other things, but none for Christians to be sollicitous for earthly things: Our Father is in heaven, so we say, so we pray; heaven is our Countrey, so we professe, Heb. 11. 16. Why doe we then digge so deepe in the earth, and desire to load our selves with thick clay? The Apostle, in the Chapter before my Text, hath expressions that may loath any man thereof; whose end is destruction, and their glory is in their shame, who mind earthly things, Phil. 3. 19. Damnation is their end, and why should not Hell be their portion, who care not for Heaven? But they are the brave men of the world in the meane time: No such matter, their glory is in their shame; they wallow in the myre with swine, that might have conversed with Saints: But who are those dam­nable and inglorious men? [...], men that [Page 27] are wise for the world, that mind earthly things. What shall I say more, what can I adde better, then that of the Apostle, 1 Cor. 7. 29, 30, 31. This I say brethren, the time is short, it remaineth that both they who have wives, be as though they had none; and they that weepe, as though they wept not; and they that reioyce, as though they reioyced not; and they that buy, as though they possessed not; and they that use this world, as though they used it not; for the fa­shion of this world passeth away: The dehortation is very full and emphaticall; but that which I especially observe in it is, that it is compassed in, and about, at the beginning, and in the end, with the argument of my Text, lest our hearts, that hanker so much world-ward, should any way get out, after it.

Thirdly, Perseverance. The Lord is at hand, therefore constantly persevere in his holy truths, and this Vse is held out to us by Iohn the Divine, Blessed is he that readeth, and they that keep the words of this Pro­phesie: for the time is at hand, Revel. 1. 3. Yea and S. Paul, assoon as he had mentioned this doctrine, 1. Cor. 10. 11, makes this very use and application; Wherfore let him that thinketh he standeth, take heed lest he full, ver. 12. He that is strong, must not be secure, because he stands in slippery places, nay he standeth not, onely he thinketh that he standeth, therfore let him take heed lest he fall: and caution for per­severance is not onely sutable to my text, but the times, these suf­fering times, wherein men are most apt to recidivate, and fall away, as the parable of the seed and sowers make evident, Matth. 13. 21. Peter and the other Apostles promised fairly to them­selves, and their Master in the Calme, Though wee should die with thee, yet will we not deny thee, so said all the Disciples, Mat. 26. 35. Yet in the storm, nay before the storme came at them, they runne away for feare, they haste to shelter, indeed from shelter, because from Christ, They all forsooke him, and sted, vers. 56. Thus Demas entangled with the love of earthly things, deserts Christ, and his Apostle, embraceth the present world, and departs to Thessalonica, 2. Tim. 4. 10. where he is made a keeper of the Pagan Idoles, as some of the Ancient have recorded; Doroth. Synop. but as for us, let that of our Master Christ be ever in our ears, alwayes in our hearts, Luk. 12. 9. He that denieth me before men shall be denyed before the Angels of God, and if Christ turne his face from thee in that day, tremble at thy doome, who will, who can; who dare speake for thee, if thine [Page 28] owne Advocate be silent, and indeed it is most just they be so dealt with, that Apostatize from the truths of Christ; it is just, I say, Lege talionis, even by the Law of retaliation; for that's the sentence of the holy Ghost, If we deny him, he will also deny us, 2. Tim. 2. 12.

Fourthly, Holinesse. Zealous endeavours after holinesse: and thus S. Paul having spoken of the Iudgement to come, 2 Cor. 5. 10. he adds presently, vers 11. Knowing therefore the terrour of the Lord, we perswade men, to what? but the righteous actions of godlinesse and Christianity: and upon this very foundation S. Peter builds a strong argument to holinesse; for having spoken at large doctrinally of the day of the Lord, as also concerning the formidable manner of his coming, 2 Pet. 3. 11. Seeing then that all these things must be dissolved, what manner of persons ought ye to be in all holy conversa­tion and godlinesse? he interrogates, but answers not, not because the holy Ghost was at a Non plus, and could not expresse it; but be­cause he would have us enquire, examine, and increase in every good word and worke in our own persons, and as farre as ever our relations doe, and can reach private men in their interests, pub­lique persons in their engagements, according to that of the holy Prophet, which concerns every one of us, Let iudgement run downe as waters, and righteousnesse as a mighty stream, Amos 5. 12. It must be done speedily, delayed no longer, let it run downe, and it must be performed impartially, run down as waters, which favour none, drench all that be neer them, yea and powerfully also, as a mightie stream, that will suffer no obstructions, but beares all oppo­sitions before it; and that of the author to the Hebrews is pertinent to this purpose also, Let us consider one another to provoke unto love, and to good works, not forsaking the assembling of our selves together as the manner of some is, but exhorting one another, and so much the more, because ye see the day approaching, Heb. 10. 24. 25. a Scripture otherwise remarkable in these times, wherein men consider one another, and provoke not to love, but to schisme, and siding, not to good works, but their owne fancies, to separation, and forsaking the assemblies: but there the Apostle layes the force, and so would I, in the [...], so much the more provoke one another to good works, because ye see the day approaching.

Fifthly, Patience. Christian Patience in tribulation, is the next thing to be [Page 29] learned from this doctrine of the Lords being at hand; an hard lesson I confesse, and they are out of the Forme, and Schoole of nature that have learned it, for it is an herbe of Grace, and grows not in mans garden, we are all by nature children of wrath, Eph. 2. 3. not onely passively, subject to suffer the wrath of God because of our sinnes, but actively also, we are hot, fiery, and impatient, and upon every occasion doe discover our distemper; Luther spake observa­bly, because his own heart, God hath given us, saith he, many bles­sings, health, quietnesse, wife, children, and which is above all, the word of his Patience, and yet one fit of the Stone beats out the memory of all these benefits; 3. 59. 5. 81. Vno malo plus movemur quam mille bonis, Though we have had twentie yeers of felicitie, if one day of sorrow come, all the former calmnesse is forgotten, clouds of in­dignation gather, and breake out into streames of impatience; nay, if one tooth doe but ake, that Center or point of paine darkens all the Sphere and circumference of Gods mercies; It were easie to abound in complaining, but farre more comfortable to fasten upon a remedy, and that is not farre of; because the Lord is at hand; and what sense soever is put upon the words, they breath upon us abundant matter of patience.

First, The Lord is so nigh, that no suffering can befall us with­out his appointment, and if we remember it is his hand, we will not utter so much as one word of impatience; as David professed, He was dumbe and opened not his mouth, because the Lord did it, Psal. 39. 9.

Secondly, The Lords example is neere, should alwayes be at hand for our animation and encouragement; It is enough for the disciple to be as his Master, and the servant as his Lord, Matth. 10. 25. an expression that may make us not onely patient, but joyfull, yea triumphant in misery, Christians to be as their Master Christ, it is enough, and they that consider it well, need no other consolation.

Thirdly, The Scriptures of Christ are written for our comfort, Rom. 15. 4. and in them the Lord is at hand; For the word is neere thee, even in thy mouth, and in thy heart, Rom. 10. 8. and for this, in this, thou mayest be patient; I will reioyce in him because of his word, in the Lord I will reioyce because of his word, Psal. 56. 10.

Fourthly, Yea the Lord is at hand, to put a period to all our [Page 30] pressures; Looke up, and lift up your heads, for the day of your re­demption draweth nigh, Luk. 21. 28. so Iam. 5. 7, 8. Be patient therefore brethren, unto the coming of the Lord; Behold, the Hus­bandman waiteth for the precious fruit of the earth, and hath long patience for it, till he receive the early and latter raine; be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh; It is no great matter that the husbandman expects, fruit of the earth, yet he hath great patience; we have much more in hope, heavenly and eternall things: and therefore we should be much more in patience, and we may note also the reason of the Text, begins and ends, compasseth about this lesson of patience; initio 7. vers. & fine 8. Yea in this, and for this, heare the Iudge himself, who is at hand, Luk. 21. 19. By your patience possesse your soules, a direction for times like ours, suffering times, ye shall be ha­ted of all men for my names sake, Vers. 17. and if they say, Master, in that deplorable condition, where no man will appeare for us, what shall we do? Non villas ve­stras, non laudes, non luxurias. August. Faith. his answer is, be not solicitous for your houses, or lands, or reputation, or body, but for your soules; possesse them by patience.

Sixthly, Faith in the Lord Iesus Christ is also commended to us, from this Doctrin of the Lords being at hand, for when the Apo­stle had said, Heb. 10. 37. Yet a very little while, and he that shall come, will come, and will not tarry; every one that heares this, and believes it, would presently make enquiry, Is the Iudge com­ing, so certainly, so speedily, so suddenly? and is he indeed so nigh at hand? Alas, what shall we then doe, what course shall we take, where, or how shall we appeare? The answer is ready, most ex­cellent and comfortable, in the very next words, Vers. 38. Now the iust shall live by faith; Now, at that very time, in the instant of Christs judging the world, faith shall support and uphold all that depend upon God: A man indebted, that hath not where with to satisfie his Creditor, dares not looke him in the face; but if his Suretie take out the Bond, all is well, and he is safe: We are all runne into deep arreares with, and against God by our sinnes, and cannot answer him one thing of a thousand, Iob 9. 3. not the least part of one of many thousands, what shall we then doe? Live by faith, and our interest in the price of Christs blood, pay all the debt [Page 31] of our ungodlinesse, that great and superabundant expiation is made over to us by holy beleeving; for he was not onely our Sure­tie, Heb. 7. 22. but he hath blotted out the hand-writing that was a­gainst us, and taken it out of the way, &c. Col. 2. 14. It is written of Pilate, M. West. ad A. 38. that being call'd to Rome before the Emperour, to give account of some Mal-administration, and misgovernment, he put on the seamlesse Coat of Christ, and all the time he ware that gar­ment, Caesars fury was abated, to his own, and others admiration; That may be a Fable: but sure I am, if we have the Robes of Christs Righteousnesse upon us by a lively faith, we shall then have no cause of feare, in that we have not onely an Advocate with the Father, 1 Ioh. 7. 2. but Christ the Iudge, for our defence and deliverance; It is a terrible question, that of Iob, but very pro­fitable; and oh my soule sleep not this night, nor any other till thou hast put it home to thy selfe; For the Lord is at hand; the question is, What shall I doe, when God riseth up, and when he visiteth, what shall I answer him? Iob 31. 14. To which no other answer, no better answer can be given, then that of Saint Paul. Rom 13. 14. Put on the Lord Iesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.

Seventhly, Prayer. The last Practicall consideration held sorth from this Doctrine of the Lords being nigh at hand, is sober watchfulnesse unto prayer, and this is the very Vse, in termes, Saint Peter wils us to make thereof, who having said; The end of all things is at hand; addeth this immediate inference: Be you therefore sober, and watch unto prayer, 1 Pet. 4. 7. Yea, our Lord himselfe, who is a [...] hand, speaks to each of these.

First, Concerning Sobrietie; Take heed, lest at any time your hearts be overcome with surfetting and drunkennesse, and that day come on you unaw [...]res, Luk. 21. 34.

Secondly, The Evangelists generally, for the same reason ex­hort to watching, Matth. 24. 42. Mark. 13. 33. and they doe not meane so much abstinence from sleep, but from sinne, and watch­ing, not for worldlinesse, but for prayer.

Thirdly, So, Luke 21. 36. Watch ye therefore, and pray alwayes: and in the next words, he gives a Directory of Prayer, two heads of petitions, one, That ye may be accounted worthy to escape all these [Page 32] things that shall come to passe; the other, that ye may stand before the Sonne of man; and if you aske when, and how often this must be remembred, he tels us that also; pray alwayes: a dutie needfull ever, but most of all now, in respect of our own particulars, and the Churches of Iesus Christ.

And for our selves, let us pray for pardon of sin, strength against lusts, standing in judgement; and as the Martyrs in prison, and at the stake, said to themselves, and others; Pray, pray, pray: so re­member the Lord is at hand; therefore forget not to pray, yea, Watch, and pray, Matth. 26. 41. that ye enter not into tentations, into the devouring part thereof, Ne intremus in ventr [...]m tentati­onis, quasi bestiae cujusdam. Theo­phylact. as the belly of a beast: we know not what calamitous times may be reserved for us, but whatsoever they are, or may be, we cannot be armed against them, but by pray­er, so we must be prepared, and this we see by our Apostle, who to the Text, The Lord is at hand, instantly subjoynes; Be carefull for nothing, but in every thing by prayer and supplication with thanks giving, let your request be made known unto God, Phil. 4. 6. Pray for me, saith Father Latimer to Bishop Ridley, again and a­gain pray for me, p. 14. for I am sometimes so fearefull, that I could creepe into a Mousehole; (It is his own expression) but God doth visit me again with his consolation: and then the other answers him, unlesse the Lord assists me with his gracious ayde in the time of his service, I know I shall play but the part of a white-liver'd Knight; p. 15. and yet what Champions, what victorious Champions were they both; and that by prayer? For in the same little Trea­tise of their comfortable conference, during the time of their imprisonment, Ridley calles on Latimer, as upon an Old beaten Souldier for instruction, p. 16. and help to buckle on his harnesse; as he phraseth it: and Latimer tels him, you shall prevaile more with pray­ing, then studying, p. 36. though mixture be best; but forget not to pray. Let every one for our selves remember, the Lord is at hand; Be­sides, the houses we dwell in are made of clay, and the calamities of these times are daily battering these Tabernacles of dust, that may very soone, and suddenly fall about our eares; therefore let every one of us alwayes be sober and watchfull unto prayer, and pray earnestly to God, that he will give us Repentance from dead works, that he will weane us from these things below, and teach [Page 33] us to persevere in all Divine truth, and make us abound in every good word and worke, that he will enable us to be patient in tri­bulation, and fill us with the most holy faith in the Lord Iesus Christ.

And for the Churches of Christ, Jer. 30. 7. remember it is their Day, the very day of Jacobs trouble; all the Israel of our God is in per­plexitie, pray for them all, at home and abroad, pray for the over­throw of Antichrist, the fall of Babylon; pray for the Peace of Hierusalem, and the wellfare of Sion; yea, pray earnestly, holily, constantly, Gen. 32. 26. and as Iacob, wrastle with God, and doe not let him goe, till he give you a blessing; And you that make mention of the Lord, hold not your peace, Esa. 62. 6, 7. day nor night, keep not silence, and give him no rest, till he establish, and till he make Hierusalem, the Churches abroad, and in these Kingdomes, a praise in the earth. And let us of this Nation pray, pray that God would returne the Head to the Body, the King to the Parliament; that he will heale our breaches, com­pose our differences, and hasten the restauration of a safe and well grounded Peace, that yet sticks in the Birth; pray that he would lift up the light of his countenance upon England, Scotland, and Ire­land. Lord, lift up the light of thy countenance upon them, and they shall be safe; And let all them that love God, that love their Religi­on, that love their Countrey; that love their Souls, say Amen; Yea, say thou Amen to these things; Thou that Art the Amen, the faithfull and true Witnesse, Revel. 3.—14. the beginning of the Creation of God. Amen, Amen.