THE method which Saint Paul u­sually observed in his Epistles was this, First, To consider what dis­orders and abuses were raised and crept in among them after his departure, what Points controverted, what Truths obscure, what erroneous and corrupt Doctrines taught contrary to the purity of Christian Religion, and were likely to find entertainment among them: and when he had dispatched these Heads, and endeavoured to clear and settle these Points, and rectifie what was amiss in their Faith and Discipline; he then in the Conclusion of his Epistles, See an in­stance, Rom. 12.9. to the end. 1 Thess. 5.15. to 23. heaps together a great many pious and prudent Rules (which have no manner of coherence with, or depen­dance upon each other, for their sense) for the conduct of their lives and the regulation of their manners. That they might be holy and un­blameable [Page 2]in their Conversations, as well as sound in the Faith; That they who were Ene­mies to the Gospel, and Spies upon their acti­ons, might have no just exception against ei­ther, and blame Christianity for the sake of its Professors. And of these kind of Rules I conceive my Text to be one, which I shall consider by it self, as borrowing no light from, nor any way related to, the foregoing or fol­lowing Verses. The Duty here enjoined is of great usefulness and necessity at all times, but more especially so in times of trouble and per­secution, such as those were wherein the A­postle lived; and in times of disorder and dis­cord, such as ours are at present; wherein men of several Parties and Interests, upon various Causes, both Civil and Religious, are extreme­ly divided from, and their Spirits whetted a­gainst one another. For by means of this Vertue of Moderation a man will certainly pre­vent a great deal of mischief and trouble, which a giddy, rash, extravagant zeal, a fierce, busie and eager temper, will infallibly bring upon him, and in times of greatest pe­ril reprieve himself longer from ruine, than o­therwise it were possible for him to do, if a con­trary temper influenced his manners. So that [Page 3]a man endued with Moderation, if he do suffer, it will be purely for righteousness sake, for that of Christ and the Gospel, and not through a­ny fault or folly of his own. He will at once preserve himself and propagate Religion, win men over to it by this excellent temper of mind. Thanks be to God, notwithstanding the Hue and Cry that is raised against the Go­vernment for Persecution, we are far enough from it at present; we live under a most gra­cious and gentle Prince, that can never do us harm, unless it be by being cruel to himself; and therefore Moderation cannot be inforced by Reasons drawn from that Head, but there are a great many other Reasons, too many God knows, which render a Discourse of this Sub­ject very seasonable, and press the practice of this Grace upon you in the full extent of it, according as it is here delivered by the Apo­stle:

Let your moderation be known unto all men.

In handling of which words, I shall do these three things:

• I. Endeavour to give the proper and true Notion of Moderation.
• II. Shew the Extent of it, with respect to the Degree, Objects and Occasions of it.
• [Page 4]III. To shew the necessity of it as our Case and Circumstances stand; and

Then make some Application of the whole.

I. I begin with the first, To state the true Notion of Moderation: And here it will be requisite to examine the import and significati­on of the word by which this Vertue is ex­press'd. Now that which we render Modera­tion, is express'd by a word which admits of several significations in the New Testament, [...]. according to the diversity of matter about which it is conversant. With respect to inju­ries and provocations, it's styled gentleness or meekness; which is a Vertue that teaches us to moderate our anger and revenge, and preserves our minds from being too soon, or too much, or too long ruffled and discomposed upon any occasions of offence. [...]. Thus it is taken 1 Pet. 2.18. Servants be subject to your Masters with all fear, not only to the good and gentle, but also to the froward. 1 Tim. 3.3. and Tit. 3.2. it's joined with a word which we render no Brawlers, [...]. but signifies not given to strife, not quarrelsom, peaceable, and in these places especially that of St. Peter where it is opposed to frowardness, the Subject matter restrains it to signifie Meek­ness.

Sometimes it signifies clemency, courtesie, patience, goodness; which denotes a forward­ness or readiness of mind to do kind Offices to others. Acts 24.4. Tertullus the Orator thus bespeaks Felix, I pray thee that thou wouldst hear us of thy clemency a few words. [...]. Sometimes it signifies Equity; which is a Vertue that in­clines us to recede from our own strict Right, not to take or make use of all advantages that in strict Justice we may, not to be rigorous and extreme in our prosecutions at Law, but to take the most amicable way in the accom­modating of differences, supplying that by right reason which is not provided for in the words of the Written-Law, in such Cases as the Law-giver (could he have foreseen) would have provided for. In this sense it's taken 2 Cor. 10.1. James 3.17. and here in my Text, though not in so strict a sence, but more large­ly: for Moderation doth not only respect Law-Suits, but all Differences and Controver­sies, of what kind soever, that happen to a­rise. 2 Maccab. 10.4. [...]. Suidas. [...]. He­sychius. These are the several acceptations of the word in Scripture, and in these various senses it's also taken and used by other Writers. It signifies mildness, modesty, moderation, that which is fit, decent, due, agreeable. The [Page 6]Philosopher in his Ethicks thus describes a mo­derate man, [...]. Aristot. Ethic. lib. 5. Who doth not pursue a­nother at Law with exquisitness and strictness, but remits somewhat, and extenuates the fact, although he have the Law of his side, which would bear him out if he did use rigour. And in ano­ther place of the same Book he saith, Equity consists in correcting the Law in such Cir­cumstances as the Law giver himself would have provided for, if he had known them; de­termining as he himself would have determi­ned in the like Case if it had come before him. And from these various significations of the word, some have been enclined to think that it doth not denote any one single Ver­tue, [...]. ad Nicomach. lib. 5. c. 14. but a great many together, and is of a like nature with Tully's Decorum, which in other Lib. 1. de Offic. places he calls by the names of Modesty and Temperance. Which is not this or that particular Vertue, Pertinet ad omnem Ho­nestatem hoc quod dico Decorum. but some­thing that doth qualifie and circumstantiate all other Vertues, as to the habit and operations of them; it's an affection of Vertue it self in general, Ʋt enim ve­nustas & pulchritudo Corporis secerni non potest à valetudine, sic hoc (de quo loquimur) Decorum, totum quidem illud est cum Virtute confusum, sed mente & cogitatione distinguitur. and accompanies and graces every one [Page 7]in particular. So that Moderation may be thus described in the general: Such a gracious habit of mind as will teach and incline us to ob­serve a due mean and temper in our outward actions and converse with others, so as to give no just occasion of offence. But to avoid confusion, I will here give you the particular sense in which I take it, and to which I shall a­dapt the following Discourse.

By Moderation, I mean a Vertue which en­clines and enables us to manage and decide all matters of Contest and Controversie, whether Civil or Religious, that are or may arise a­mong us, with a calm, cool, gentle temper; and to make use of the most amicable way of composing them. So that, both during such differences, and after they are ended, mutual love and good will may be preserved and kept on foot, and the pleasure of conversation main­tained, notwithstanding the variety of opini­ons and interests that are in the World.

Or if you please, more briefly thus:

Moderation is a Vertue which teaches and inables a man upon all occasions of Contest and Controversie with others, to maintain and assert his Principles and Opinions, whose truth he is perswaded of, with temper.

This I take to be the proper Notion of this excellent Grace, which I would willingly bring into favour and fashion, and engage all that hear me to clothe and adorn themselves with. There was never more need, never greater oc­casion for the exercise of Moderation, than now in our Age. It's much in the common talk, and in the wishes of all sorts of men, all seem to desire and court it; and yet I believe it was never less understood, less practised, throughout all preceding Generations.

I shall not therefore satisfie my self with this short, though plain description that I have made of it; but endeavour more particularly to display its nature and loveliness, by shewing in several Instances how this Vertue doth ex­ert it self on several occasions. And because Examples teach better than naked Precepts, I will describe the nature and several properties of it under the Character of a Moderate Man.

And here I shall not give an Account in what measures and degrees this Grace ought to be exercised by Magistrates, and Men invest­ed with publick authority, what proofs our Governours in Church and State ought to give of their Moderation in the enacting and impo­sing [Page 9]Laws, and in the interpretation or execu­tion of them; but confine my Discourse to men of a private capacity, and shew how they ought to manifest this Vertue in their converse and concernments one with another. This I will endeavour to make evident by these fol­lowing Instances:

1. More generally, in all Matters of Debate and Controversie, a moderate Man is candid in his Thoughts concerning other mens words or actions, being apt to take every thing by the right Handle, and make the best construction of things, and interpret them in the best sence, when there is no evident reason to the contra­ry; He is not prone to carp at, to find fault with, to censure and entertain sinister suspici­ons of those men, from whom he differs upon any account.

In his Words, he is soft, gentle, complacent, equally free, as from all flattery and soothing, so from arrogance and Magisterialness, and whatsoever savours of insult or contempt.

In his Carriage and Behaviour, he is courteous, obliging and tractable; in oposition to fawn­ing and creeping on the one side, and a mo­rose, stiff, churlish deportment on the o­ther.

He is affable, easie to be spoke unto, with­out the least fear or danger of being reviled or reproached.

In his Discourses with others concerning any difference, he always makes due allowances for prejudices arising from education or com­plexion, affords just liberty, fitting time to state and declare the business in, without discover­ing impatience, untimely interposal, uncivil interruption, giving that due scope and lati­tude to others which he desires to receive him­self.

2. An Equal and Moderate Man, more particularly in Judicial Causes and Proceed­ings at Law, carries the Chancery in his Breast, is fair and reasonable in his demands, willing to relieve his Adversary all he can, to recede from what he might in strictness of Law challenge as his Due, tempering Justice with Mercy, when the circumstances of the Case, when Reason and Charity require it; He acquiesces gladly in all fair and equitable Determinations of his Case by Magistrates, without any further Appeals, or trying it in all Courts, bringing it about purely to tire out and worry his Adversary.

In minute and trifling matters that bring no [Page 11]considerable damage to his Reputation, Body or Goods, he forbears to right himself, though he may, and meekly sits down by the loss in order to a greater benefit, that is, for the sake of Peace and Charity, which are generally (through mens own folly) lost in Westminster-Hall. And the reason why men are seldom Friends one with another, though the Cause that first made them Enemies is decided by Law, is for want of this Vertue of Mode­ration; because the Suit hath been managed with too much heat and fierceness on both sides, carried on with anger and bitterness, mutual reproaches and reflections, kept a­live longer than in Justice and Reason it ought, by spiteful delays, malicious arts and tricks, which afterwards are never forgotten or forgiven.

3. Another Property of this Grace of Mo­deration is this: In matters relating to Reli­gion and Debates about the truth and falshood of several Opinions, it teaches us to be con­cerned for such things more or less in proporti­on to their nature and worth. For [...] signifies comeliness, [...], as I hinted be­fore out of Hesych. The Moderate man observes what's fit and decorous on all occasions, and consequently esteems it as inde­cent and ridiculous to be greatly concerned a­bout [Page 12]trifles, as to be remiss and unconcerned on weighty occasions. Indeed, when the Ho­nour of God or the King, when Religion and the welfare of his Country lye at stake, he then thinks it a most worthy and weighty oc­casion of employing his zeal and activity in their service, of defending them with courage and resolution, with his life and fortunes; But even in such Causes of the greatest importance, his Moderation is the Ballast of his mind, which preserves him from being overset with violent gusts or transports of passion, and re­strains him from being bitter and cruel towards his enemies. He never breaks the Second Ta­ble to preserve the First, nor makes use of any ways to secure Christian Religion, that are con­tradictory to, or destructive of its Principles. His zeal for Religion is regulated by it, it's e­ver accompanied and tempered with the fruits of the Spirit, Gal. 5.22. love, joy, peace, long-suffering, gen­tleness, goodness, fidelity, temperance; not (as that of many Zealots and Reformers now a­days) with the works of the Flesh, Gal. 5.19, 20, 21. adultery, for­nication, uncleanness, lasciviousness, hatred, vari­ance, wrath, strife, seditions, heresies, envyings, murders, drunkenness, and such like; concerning which St. Paul is very positive in his Sen­tence, [Page 13] that they which do such things shall not inherit the Kingdom of God.

In matters of a doubtful nature, He keeps both his eyes and ears open, ready always to be instructed, and receive information, to alter his mind and relinquish his opinion, when better reasons than he knows, or relyes on at present, are offered to him; He is of a docile, ductile temper, not positive and dogmatical in such things.

In things that lye out of his reach, where he is incapacitated to judge for himself, he al­ways yields up himself to the Conduct of his Governours in Church and State, who by their Office, abilities and experience, may modest­ly and fairly be supposed to be qualified for the understanding and determining such Points better than he.

4. A moderate man with respect to injuries, affronts and provocations, thus demeans him­self: He is not of a touchy, waspish Spirit, exasperated upon every trivial occasion; He winks at, and passes by a great many faults that are the effects of wilfulness, and bears with, and pities a great many that proceed from weakness or ignorance: according to that excellent Rule of the Apostle, Rom. 15.1.2, 3. We that [Page 14]are strong ought to bear the infirmities of the weak, and not to please our selves; but our Neighbour, for his good: for even Christ pleased not himself. A moderate man is not easily provo­ked; and when he is, he is easily appeased, apt to be reconciled, ready to forgive, glad of all opportunities to compound the diffe­rence, especially when he that offered the in­jury sues for pardon, and discovers fair signs of repentance: according to the Rule of our Blessed Saviour in this Case, Luke 17.3, 4. If thy Brother tres­pass against thee, rebuke him; and if he repent, for­give him: And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. And that of St. Paul, back'd with a powerful Motive, Forbearing one another, Col. 3.13. and forgiving one another, if any man hath a quarrel against any: even as Christ forgave you, so also do ye. In short, for bad language he returns good, for evil received he doth good, he never suffers the greatest enemy he hath to destroy benevolence and good will, to outsin and outlive his pity and compassion; but always affords him a share both in his Prayers and Estate, when his wants and neces­sities call for relief from his hands. When he inflicts punishment, it's with gentleness, ra­ther [Page 15]short than exceeding the merits of the Cause; it's with reluctancy and a secret wish it had been otherwise, not delighting in, not so much aiming at the smart and punishment, as the amendment of an offending Brother: according to the Pattern and Example of our Heavenly Father, who is kind to the unthankful, Luke 6.35. Nehem. 9.17. [...], so the Sept. Ps. 86.5. Wisd. 12.18. [...]. and the evil; who is ready to pardon, gracious and merciful, slow to anger, and of great kindness; who is good, ready to forgive, who judgeth in e­quity.

This is the nature, these the amiable pro­perties and goodly fruits of Moderation.

II. I proceed to the second Head, to consi­der the Extent of this Vertue, about what Objects, in what Degrees, and upon what Occasions, this Vertue is conversant, and ex­erts and displays it self. This will take up but a little time. Let your moderation be known unto all men, I think imports thus much: That all Christians, at all times, and upon all occasi­ons of difference and contest, ought to mani­fest and give clear and palpable tokens of their Moderation to all sorts and conditions of men. We are not only obliged to put on this temper, and manifest it to our Relations, Friends, Ac­quaintance, Neighbours, to men of the same [Page 16]Country, Religion, Party or Perswasion, con­cerned in the same Cause, link'd with us by the same interests; but to all that differ from us, as they happen to fall within the compass of our converse, whether they be Foreigners, Strangers, Enemies, of a different Religion and Sect, by whatsoever odious Titles and Nick-names they stand mark'd and posted up to the World at present, whether Jews, Hea­thens, Gnosticks, the greatest Enemies of the Cross of Christ as they stood distinguish'd in the Apostles days, with whom the Primitive Christians were chiefly concerned; that so by this means, by this goodness of temper, they may be allured and invited to enter into the Society of Christians. As Erasmus paraphra­ses upon the place. By this sweetness of behaviour you will break the force of your E­nemies, and win them over to your side. The­ophylact supposes that St. Paul in this Exhortati­on here in my Text had respect to those whom in ver. 18. of the former Chapter he had ac­cused as enemies to the Cross of Christ: Ne­vertheless, though he had declared them such, he advises that they should not be outragious against them, but to treat them with all civili­ty and gentleness.

The summ of all this matter is this, We [Page 17]must make all sorts of men sensible of our mo­deration, and give them an experiment of it on all occasions. So much in short for the extent of this Vertue.

III. The third and last thing to be consider­ed is this: The reasonableness and necessity of it, and the grounds of our obligation to it. And truly there are a great many very weighty and considerable ones, which the time will not permit me to insist on. I could urge the practice of this Grace by the example of God our heavenly Father, and that of our Blessed Saviour, in whom this Grace was so re­markable, by Arguments drawn from Reason, the nature and necessity of things, the Glory of God, the credit of the Religion we profess, the peace and happiness of the publick as well as every private person. But I will at this time only make use of two or three Arguments drawn from the present sad posture and conditi­on of Affairs among us, which call loudly up­on us all to abound in the practice of this Ver­tue one towards another. And methinks no­thing should more powerfully work upon us, nothing should more endear Moderation to us, and procure it a greater share of our hearts and affections, than such a consideration as [Page 18]this, That we shall never arrive to any sound and lasting peace and settlement till we put on this excellent temper, and manifest it accord­ing to the full extent of it. Moderation well and fully exercised will mend our ill times and circumstances, which are the matter of Uni­versal Complaint throughout the Kingdom, and the want of it will in all probability ruine both Church and State. As much as mens spirits are sowred against one another, there is yet so much charity lodging in all mens breasts as to encline them mutually to help and relieve one another in Case of any Fire; how much more should we all join together and set all hands to work to extinguish the flames of our Coun­try.

I believe all honest and good men of all Parties would greatly rejoyce to see us a little settled after so much disorder and confusion, which for some years last past hath appeared, and yet to our sorrow continues. I am confident all true Englishmen, that love their King and their Country, would be very much pleased, and heartily glad to see us reduced but to that degree of love and friendship, civility and good neighbourhood in which we were be­fore this Cursed Popish Plot broke out, the dis­covery [Page 19]whereof (so ill an use have we made of that Providence!) hath more than half ruin'd us. Our condition is very sad, and al­most desperate, when we make our Remedies improve our Disease, and our Deliverances usher in our destruction, when we extract judgments from the very Bowels of mercy. Our last (and unless the great Governour of the World should interpose and pass an irrevo­cable Sentence upon us, that nothing shall re­trieve us from ruine) our surest and most effe­ctual remedy is Moderation, which I have propounded and explained to you: upon the neglect or practice whereof, publick happiness or misery doth depend. And now I will as briefly as I can, discover how it conduces to this great end. And first, Let us see what our pre­sent Case is, and from what causes our danger and confusion springs, and then how Modera­tion will be our refuge and our cure.

1. I lay down this as a certain truth, which Scripture, reason, and the experience of all A­ges confirms, That a Kingdom divided against it self cannot stand.

2. Which is as clear as the Sun, and a sad sight to see; We of this Nation are miserably broken in pieces, and divided one from ano­ther; [Page 20]We are crumbled into many Sects and Factions, which have every one distinct Princi­ples and private Interests and Designs to carry on, which animate them one against another, and all against the Church of England, whose greatest fault (whatsoever else is pretended and charged upon her) seems to be this, That She is uppermost, establish'd and countenanc'd by the Law of the Land.

3. I take this for granted, which I wish with all my heart were not true, though it's too much so to be denyed; That our Jealousies and Animosities were never at a higher pitch, never were mens minds more exasperated, their passions more inflamed, and the whole Nation in a greater ferment, than now in this present Age. These are dreadful symptoms and indications of approaching ruine, which (if a timely stop be not put to it) will e're long overtake us. Whatsoever expedient therefore can be propounded, which under God will certainly lessen and destroy these Divisions, and allay these heats, and put us in a fair way of accommodating our differences, which we are far from at present, ought to be heartily embra­ced by all good Christians, all good Subjects and true English-men, who love either [Page 21]God, their King, or their Country. Now as to the causes from whence our divisions and a­nimosities proceed, though many may be as­signed, yet I shall mention only these three:

First, Men's not submitting their Opinions to a calm Debate in their converse with each other.

Secondly, Misplacing their zeal upon tri­fling and unworthy Objects.

Thirdly, Which follows from the former, Being stiff and Dogmatical.

These have a mighty influence upon our present Divisions, they both beget and cherish Feuds among us; and these, Moderation will effectually remove and destroy.

First, Moderation will qualifie and fit us for mutual Converse and Society, and make us easie in one anothers Company, beget in us kind affections and candid thoughts one of an­other, though we do differ upon the account of our Principles and Opinions. By this means we shall have an opportunity of recti­fying one anothers judgments, of examining and discussing the nature and truth of the seve­ral opinions we hold. There are a great ma­ny things pass for currant Truths, only for want of examination. There are a great [Page 22]many Opinions now maintained, that would quite fall and perish, if men could be brought to debate them with coolness. They are kept alive purely by heat and fierceness: Like In­sects produced and fomented in Summer, which disappear and dye on the approach of Winter. I have observed it frequently among Neighbours and Acquaintance, some Story they have heard, some grudge and pique they have thereupon entertained and cherished in their breasts one against another; and this pas­sion magnifies at a great rate when they are a­part; talk with either of them, and you will hear of great affronts and indignities, never was any man so dirtily and basely used: and yet really when they have met and conferr'd to­gether, parturiunt Montes, there appears little cause of anger at all, nothing that deserves to be so heinously resented. It's Distance that makes some things look terrible. Alas! if men would come near one another, and en­quire calmly into matters, they would find a great many things which are called by ill and bug names, to be but a kind of Scare-Crows in Religion, which keep us from embracing truth, they are innocent and harmless in them­selves, though they appear in a formidable [Page 23]dress. What some men esteem great falshoods, and call Toryism and Popery, are really as true as Gospel. Now when men have been nursed up in errour, and imbibed Prejudices against some things with their Mothers milk, and been taught to hate names without any knowledge of the nature of things, it's impossible ever to rectifie their judgments, or convince them of their errours, but by the help of Moderation. For otherwise they will never endure to hear a­ny thing said against their way; or if they will condescend so far as to enter into discourse, the debate is managed with so much noise and clamour, heat and bitterness, that they usu­ally part greater enemies than they met; the result is only this, they are more averse and e­stranged in their minds and affections one from another than they were before, a great deal of fresh matter for anger and wrath is started, and they are farther from conviction than ever. For passion either incapacitates men for the use of their reason, and such Arguments as are proper and fit to be urged in order to convicti­on, or keeps men from attending to them when they are offered, or deads the force and effica­cy of them. It's only Moderation that gives us the advantage of coming up close to one [Page 24]another, of looking into mens minds, and viewing their opinions on all sides; it's this that disposes for mutual conviction, that enables us to invent the best Arguments, and use them to the best purpose; that furnishes us with all the wise arts of infinuation, and renders them suc­cessful; that gives a relish and sweetness to our discourses, and all the advantages we can de­sire over an enemy to captivate his judgment and affections to truth, and bring him to our side: And if men were possess'd of this tem­per, a great deal of variance and strife would vanish, and peace and concord would every where much more appear than it doth at pre­sent.

Secondly, Another cause of our present dis­order and confusion, our heats and animosities, is a misplac'd zeal. When the zeal of men is ill placed, upon undue and unworthy objects, it's generally ill natur'd and mischievous, and renders men very troublesom to, and unfit for Society. Men of different Opinions and Par­ties do agree almost universally in this, They are mighty zealous and earnest about the Cir­cumstantials, Rites and Appendages of Religi­on; but are very careless and negligent about the knowledge and practice of those Duties [Page 25]wherein the soul and substance of Religion do consist. How highly are they con­cerned, and with what eagerness do they contend for Mint, Cummin, Meats, Drinks, times, postures, habits, and such external forms and Modes of Worship: but as for a sincere hearty love of God and goodness, for worshipping of him with pure hearts, heavenly assections, for righteousness and peace, justice and mercy, truth and fidelity, meekness and humility, brotherly kindness and charity to all men, contentedness and resignation of our wills to Gods, a governable teachable frame of mind, and such like Graces and vertuous dispositions? how regardless are men general­ly of them? they are little in the thoughts, and less in the lives, Matth. 5.3. to ver. 13. Matt. 7.21. Matth. 23.23. Rom. 14.17, 18. 1 Cor. 13. 2 Pet. 1.5. of those who make great professions of Religion; and yet the whole, the essence of Religion consists in these fore­mentioned Duties, and such like. Now when men generally live in the neglect of these Du­ties, these weighty matters of the Law, and in the open violation of them, and yet are ve­ry zealous in other trifling circumstances of Religion, which do not of themselves com­mend us to God, it is impossible but that our animosities should encrease, our breaches wi­den, [Page 26]and misery break in upon us like a deluge. Those men that live under the tyranny of their unruly lusts, that are enslaved to their sensual appetites, will cause trouble and disorder wheresoever they come: Troublesome men will make the times troublesome too wherein they live: Magistrates will find it a very diffi­cult matter to govern those men by Law, who will not be governed by reason. Every Vice doth some way or other, either in its na­ture, or effects and consequences, reach and prejudice the publick, and make a man unfit for society: And therefore where men are ge­nerally wicked, there the publick is in great danger of being torn in pieces by violent and unreasonable men: so many wicked men as you can reckon up in a Kingdom, so many Banditi against the Government, and publick peace. The peace and happiness of a Nati­on certainly ebbs and flows according to the righteousness or iniquity of its Inhabitants. Whence come wars and fightings (or contentions) among you, James 4.1. saith St. James, come they not hence, even of your lusts that war in your members? All these open tumults, disorders and contentions that are among us are derived from this se­cret spring, from our own carnal hearts; our [Page 27]bustling, our fierce and fiery zeal for Reli­gion, proceeds from the want of it. For the Religion that is from above, saith the same Di­vine Author, is first pure, then peaceable, gentle, James 3.17. and easie to be entreated, full of mercy and good fruits, without partiality, without hypocrisie. So that when a War commences between mens lusts and their reason, Rom. 7.25. when the Law in their members wars against the Law of their minds, and brings them into captivity to the Law of sin; these Domestick jarrs will embroil the Society wherein they live, and nothing can put a full and happy end to those discords and disorders that will arise, but a general reformation of their hearts and lives. For so long as the Members of any Society are destitute of all those Graces which naturally tend to beget and promote love and good will, peace and concord, and on the contrary so long as they live under the influence of those passions, and in the practice of those vices which naturally tend to promote strife and dis­cord, there can be no hopes of ever seeing peaceable and quiet times. Now all this natu­rally follows from zeal misplaced, which en­gages men in hot and eager contests about tri­fles, and takes them off from intending and pursuing the solid and substantial parts of Re­ligion, [Page 28]and renders them careless of, and un­concerned about things of greatest worth and moment. For by this means in some tract of time the very spirit and life of Religion will e­vaporate and expire, and nothing but Atheism and Prophaneness, or Superstition, Enthusi­asm and formal Hypocrisie, will succeed. The more wickedness abounds, the more will mens guilt and fears multiply; and this will make them the more formal and Ceremonious, put them upon the study and invention of easie and cheap methods of attaining the favour of God, and a future happiness, of compound­ing the great Debt they have contracted with him, and supplying the defect of inward good­ness by outward Rites, and (as they phrase it) purer ways of Worship. I will acquaint you with a serious and sad truth: We may ruine Christian Religion, though we never embrace Popery; and I am sorry I have so familiar and lively an instance to offer. What think you of a numerous Sect called Quakers? How mise­rably are they lapsed and degenerated from the truth and purity of Christian Religion, and that in a Land where the Gospel shines with the clearest light that ever it did since the Apostles Age! Or if ye please to look abroad, [Page 29]what say ye to the Greek Church, Vid. Mr. Brerewood's Enquiries, p. 170. a­mong w^ch are the Sy­rians or Melchites, The Geor­gians, Cir­cassians w^ch celebrate their Litur­gies in the Greek Tongue. And the Muscovites and Russians which per­form them in their own Mother Tongue. once the Glory of the Earth, and those of the Greek Com­munion, which for number exceed those of the Romish Religion (according to the computati­on of the Learned Brerewood) excepting the Fo­reign Purchases Rome hath made in the East and West-Indies? Her Glory is eclipsed and over­spread with Clouds of ignorance and errour; they are sunk into Barbarism, and have adulte­rated the purity of Christian Worship with a great many Superstitious and Heathenish mix­tures; and yet they stand in defiance of the Pope, deny his Supremacy, repute him and his Church Schismaticks, and exclude them from their Communion. And (which I desire may be remarked) if we look back and trace out the Causes of these dire effects, and enquire by what means that once illustrious Church hath been reduced to this doleful, squalid con­dition, in which She at present lyes, we shall find their own intestine Broils and Divisions to be the chief.

If we would therefore at once preserve the beauty and the purity of our Faith, and pre­vent not only the corruption but the ruine of our most excellent Religion, we must make it our business to abound in the practice of this [Page 30]Vertue of Moderation, which is peculiarly concerned in the regulation of our zeal. This will teach us to place it where it should and ought to be, upon those truths which are in themselves weighty, upon those objects that are really honourable and worthy, to pursue and promote the essential Parts and Duties of Religion with confidence and love, to owne them with joy and courage, to value our selves and others chiefly upon them, and highly concern our selves in the defence of them. And all those other matters about which we so fiercely now contend, will appear of little weight and value, they will fall of themselves when once it appears that they are not worth striving for, nor deserve to be pursued with ea­gerness and devotion. We shall be ashamed to think that we have been concerned for things much beyond their value and impor­tance. It's not amiss in a Child to cry and take on for a Rattle, but 'tis most shameful and ridiculous in a Man so to do. When once we come to see the beauty of holiness, to under­stand what we ought chiefly to mind and e­steem, to be heartily in love with solid good­ness, we shall heartily love and value one ano­ther chiefly for goodness sake, and then mat­ters [Page 31]of little import will break no friendship. Though we do differ from one another upon the account of several opinions, yet if a sin­cere and unaffected piety appear among us, this will outweigh all other considerations and causes of dislike. This would so attract our eyes, so retain and engage our hearts and affe­ctions, that nothing else could ever bribe us off and divide us. Variety of opinions about o­ther matters (when the main of Religion is secured) will not only furnish out discourse, but like foils set it off too; and we shall be no more displeased that we differ in our minds, than because we differ in our faces. And this leads me to the third and last Particular.

Thirdly, Moderation will contribute to our Peace and settlement, by teaching us to main­tain our several Opinions with temper, sobriety and gentleness; and abating of that headiness and stiffness which every where reigns in men of different Perswasions, hereby we shall be disposed for the knowledge and entertainment of truth on what side soever it lyes. A great many differences are occasioned and kept up purely by the fond and overweening conceits of men about the truth and necessity of their par­ticular Tenents: their confident belief where­of [Page 32]flows not so much from reason as fancy. And this begets in them eager appetites to such things as they conceive to be true. Now Moderation will qualifie and regulate those two faculties of the sensitive soul, the Fan­cy and the Appetite, which are very apt to hinder us from the knowledge of truth, un­less they be well and rightly disposed, and put men upon the use of their reason; and then a great many Opinions which now seem so clear to us, that we esteem it folly in any to oppose them; and so necessary, that we can't part with them without parting with our Souls and our Religion; will appear quite otherwise, and their Owners by degrees will be­come pliant and docile, who before were ob­stinate in their way. For several Opinions which are esteemed Doctrines of God and Christ, are really no other than the whimsies and inventions of men, which they have ado­pted into the Christian Religion, raised to an equal value, and made of equal necessity with the Laws of our Saviour. Which is a very heinous sin, and was smartly reprehended by our Lord in the Pharisees, Luke 15.9. and the very Root of that abominable thing called Popery. Moderation therefore as it will enable us to dis­cern [Page 33]our errours, and dispose us to relinquish them when discerned; so upon a discovery of any one mistake in a Point which we were once fond and confident of, it will create a sus­picion and jealousie in us of all other Points which we have not examined by Scripture and Reason. And by that looseness of mind, and in­differency of affection to such things which will follow hereupon, we shall be in a fair way to Peace and Unity. But, on the other side, what the least hopes or prospect can we have of peace­able and quiet times, of Union and Concord, so long as men are of such a temper, that all they believe and say is Gospel; so long as they are eager and vehement in maintaining and imposing their several Opinions upon each o­ther as necessary to salvation; so long as every man carries a Pope in his Belly, and lays claim to Infallibility; so long as men do not carry teachable minds about them, will not suppose they may be in the wrong, and are very wroth and boisterous with all that go about to con­vince them; I am sure nothing can arise from hence, but emulation and strife, heresie and schism in the Church, faction and sedition in the State. For such a temper will biass and influence men in Civil, as well as Religious Af­fairs, [Page 34]which is so evident in our Age as to need no farther Proof. So that unless we clear our selves from this malignant quality, which at present so disquiets the Nation, our common Enemies may now sit down and be quiet, and with less danger to themselves, and more cre­dit to their Religion, see us bite and devour one another, and expect a fatal blow to the Protestant Religion from the hands of those who zealously contend for its preservation. They are Fools if they venture their Necks and Estates, as our Case at present stands, to bring in Popery; no, let them but keep Pro­testants at variance, soment our Divisions, im­prove our animosities, and by such heats their Hay will make it self, and their work will be effectually done to their hands, if they will have but patience. This is a sly and sure way to compass their long desired ends, though not so quick a way as that of Gunpowder; and by this they may make their Plot take in our hands, which miscarried in theirs. I will con­clude all with this Remark, We may and shall (if we do not timely take up) bring in Popery by a heady, extravagant zeal against it; and ruine and inslave our selves by our fierce and passionate contentions for Liberty, Property [Page 35]and Safety. I pray God of his infinite mercy make us to know in this our day the things that belong to our Peace.

Nothing now remains but to make some Application of all this Discourse, and shew what good Uses may be made of it; and those I will reduce to these two Heads, 1. Of Infe­rence, 2. Of Advice. And

1. I inferr from what hath been said con­cerning the nature of Moderation, That the generality of men among us are greatly mista­ken in their Sense and Notion of it. The common Notion of it is very false and defe­ctive, both in its Nature and Extent. And I am heartily glad of this opportunity of confu­ting and reproving a popular Errour, which reflects very much upon the excellent Con­stitution of our Church, and whereby the Credit and Reputation of all Her Members, e­specially the Clergy, are so nearly touch'd and concern'd. That I may do this with all clearness and strength, I will crave leave to re­peat here the Notion which I gave of this Ver­tue in the foregoing Discourse: Moderation is a Vertue that teaches and inables us in all mat­ters of Contest and Controversie, to maintain and assert our Principles and Opinions, whose [Page 36]Truth we are perswaded of, with Temper.

Now the common Notion that men have entertained of Moderation or a Moderate Man, is very wide and different from this, both in its Nature and Extent.

First, As to its Nature. For by a Moderate Man considered in a Lay-Capacity, is com­monly understood, One who will frequent the Publick Churches, and Conventicles too; one who will seem devout at Divine Service, and appear for the Church of England on a Sunday, and the other six Days work hard a­gainst it; one who talks much of Union and wishes for it, but yet sees no harm at all in Schism; one who thinks he doth God good Service, and takes a good course to promote Peace, by frequenting unlawful Meetings, and yet he is clearly too for the Religion esta­blish'd by Law; one who is in with all Parties, and vigorously assists them in all their Designs against the Government, but yet crys, God forbid that there should be any Alteration in it: one who looks upon the Bishops as necessary Evils, and the Ceremonies as heavy intolera­ble Yokes, under which their Necks and Con­sciences ake and groan; and had much rather be without them all, if he could, though at [Page 37]the same time he professes himself, and would be thought to be a Son of the Church of Eng­land. And the truth of it is, these are Mode­rate Church-men in one sense, that is, they have a very Moderate Esteem of, and a very Mo­derate Love for that Church, in whose Com­munion they pretend to live, and resolve to dye, so long as She is up: But if She were down, they could contentedly enough survive her ruine, and perhaps they might live the longer. This is a just and true Character of a Moderate Man as the World now goes. I as­sure you this is no Fiction of mine, it's not the Creature of my own fancy; but matter of Fact, visible to every Eye, and confirmed by daily Experience. Now this Moderation is so far from being a Vertue, that it's the quite con­trary, a great Vice, and of very mischievous consequence to the Publick. Moderation, as it is a Vertue, teaches a man to maintain his Principles and Opinions, whose truth he is perswaded of, with Temper; but this either leads to Scepticism, creates in men loose and va­grant minds, acted by no steddy and fix'd Prin­ciples, renders them indifferent to, and uncon­cerned about all truths, careless whether any thing be certain and establish'd or no: Or else [Page 38](which is as bad or worse, a most indecent and unreasonable thing) teaches them to act contrary to their Principles and Profession, and the inward perswasion of their minds. And then as to that good temper wherewith a Mo­derate man ought to manage all Debates, that's not at all considered in the common acceptati­on of the Phrase; for by how much the more fiercely and vehemently any man stands up for Toleration, Liberty of Conscience and Fa­naticism; by so much he is accounted the more moderate, provided he be but very cold and remiss in asserting the Cause of the Church whereof he professes himself a Member.

That this kind of men act against their Consciences, or the inward perswasions of their mind, I think is no difficult matter to prove; for really a moderate man in the com­mon Notion, if examined, is but a softer Phrase for a Knave: For it's supposed that their Consciences are very uneasie in the use of those Ceremonies that are established by Law: And this uneasiness in the Conscience of a Moderate Church-man in the Case of Ceremonies impo­sed on him by Authority, can arise from no­thing else but the nature of such Ceremonies, as being unlawful in themselves, and sinful in [Page 39]their use; for as to the number, that can't pos­sibly prove heavy and burthensom to them. To make the most of them, there are but six in all, notwithstanding the great noise and clamour that hath been made, as if there were Cart-Loads; Bowing at the Name of Jesus, Kneeling at the Sacrament, Ring at Marriage, Godfathers and Godmothers, Cross in Baptism, and the Surplice: though properly speaking, there are not so many; and the two last, the Laity are no farther concerned in than to see them performed by the Clergy. I am sure the Church hath been very moderate in enjoin­ing Ceremonies, they are very few in number, very grave, decent, significant, edifying in their nature and use; they are no incum­brances or incroachments upon Christian Re­ligion or Christian Liberty; but helps and or­naments of Devotion; they are not inconsi­stent with, or contradictory to any Law of Reason, any Law or Rule of the Gospel, any Article of our Faith, any part of Christian Worship, or the practice of the Universal Church in the first and purest Ages; and there­fore that man who is so skittish as not to endure either the sight or weight of them, but starts and groans every time he comes to Church or [Page 40]a Christning, is a person of more mettle than judgment, and endued with a great share of the Vice of Moderation, but little or none of the Vertue. In short, Moderate men in the vulgar and ill sense are so far from contributing any thing towards the composing of our pre­sent Differences, that they create, keep up and credit our Divisions, they are false and treacherous friends to that side they profess to be of; for they really weaken the Church of England, while they seem to strengthen her hands. I am sure they have caused one fresh Division amongst us, and occasioned a new and invidious distinction. It's upon the ac­count of these kind of Moderate Church-men that the Church is set up against the King and the State, and there is now a Court and a Church of England, as well as a Court and a Church of Rome.

As for the Clergy, the common Notion of a moderate Minister is this: One who will marry upon occasion without the Ring, Chri­sten without the Cross, Godfathers and God­mothers, in complyance with weak and tender Consciences, Give the Sacrament Kneeling or Sitting or Standing, Bury with an Exhortation of his own, permit a man to convey his Dead [Page 41]into the Grave without any Common-Prayer at all; one that will be out of the way, and in the way, as men please, how they will; one that will comply with the humours and fancies of all Parties, and oblige them by condescentions of this nature. And if this be Moderation, the old Vicar of Bray was the most moderate man that ever breathed. How this Notion came to obtain in the World, or what gave it birth, I know not. I do believe there never was a more regular, and (if it may not be thought a reproach) a more loyal Cler­gy, take them all together throughout England, than now in this Age, and more particularly than are now fixed and concerned in and a­bout this great City, I declare I am not ac­quainted with any of the moderate men, nor can I of my own knowledge accuse any Mi­nister whatsoever: All that I shall say upon this Point is, That if there be any such, I am very sorry for them; and that I don't under­stand by what Principles their Consciences are guided; and that if I should humour any per­son after the forementioned rate, I should think my self a very dishonest man: which liberty I suppose every man will allow me to take and use with my self without the least offence to [Page 42]others. The Reasons why I should think so ill of my self are these: Our Church is incor­porated into the State, and the Ceremonies re­lating to Christnings, Marriages, Sacrament, &c. are established by Law, and the constant use of them enjoined by an Act, intituled, An Act for the Uniformity of Publick Prayers, and other Rites and Ceremonies: which is set before the Book of Common-Prayer, that every man may understand his Duty, and by what Au­thority it's imposed. Now I infer from hence, That it's not in the power of any private per­son in any Case whatsoever to dispense with the obligation of this Act, as to the use of those things enjoined in it: For if after such a Law made, every man might use or not use the Ceremonies at his pleasure, the whole de­sign of it would have been frustrated and of none effect. Instead of Uniformity, nothing but disorder and confusion would follow. That no Minister can dispense with himself as to the observance or non-observance of these Ceremonies, will evidently appear from that security which the Publick requires them to give of their good behaviour and Conformity to what is established by Law; and from the sense and opinion both of His Majesty and the [Page 43]Honourable House of Commons. Every Mini­ster at his first admittance into sacred Orders, subscribes to this Article, Vid. Can. 36, 38, 54. That the Book of Com­mon-Prayer, and of Ordering of Bishops, Priests and Deacons, containeth in it nothing contrary to the Word of God; and that it may be lawfully used, and that he himself will use the Form in the said Book prescribed, in Publick Prayer, and Administration of the Sacraments, and no other. Secondly, See the Act of Unifor­mity. Every Minister upon his promotion to any Ecclesia­stical Preferment is obliged, publickly in the face of the Congregation, on some Lord's Day, to declare his unfeigned Assent and Con­sent to the use of all things in the Book of Common-Prayer contained and prescribed: And the end of this Solemn Declaration is there specified, to wit, That Uniformity in the publick Worship of God may be effected. Third­ly, Every Minister takes an Oath whereby he obliges himself to obey his Diocesan in all lawful and honest things. And our Diocesan the Right Reverend Father in God the Lord Bishop of London, hath laid his Commands up­on us punctually to observe these Rites and Ce­remonies by Law established. Fourthly, To make all sure, and prevent all evasions that may be occasioned by nice distinctions about [Page 44]the force and obligation of humane Laws; I will briefly shew that there is no room for E­quity and Moderation here in this Case. For Moderation with respect to Law consists in sup­plying that by right Reason which is not pro­vided for by the words of the Written Law, in such Cases as the Law-giver (could he have foreseen) would have provided for; but in the Case before us, there is nothing but what the Law-giver did foresee, and provide against. For these are the express words of the Act: Now in regard that nothing conduceth more to the setling of the Peace of this Nation (which is desired of all good men) nor to the honour of our Religion, and the propagation thereof, than an universal agree­ment in the publick Worship of Almighty God; and to the intent that every person within this Realm may certainly know the Rule to which he is to conform in publick Worship, and Administration of Sacra­ments, and other Rites and Ceremonies of the Church of England, &c. Be it enacted by the Kings most Excellent Majesty, by the Advice and with the Consent of the Lords Spiritual and Teinporal, and of the Commons, in this present Parliament assembled, &c. And that this was the naked sense and true in­tent of the Law-giver, receives further con­firmation from the Preamble to the Act, which [Page 45]you may consult at your leisure; and from that Declaration His Majesty made, 1662. of His resolution to maintain the Act of Unifor­mity, and the Thanks and Advice of the whole House of Commons returned thereupon; Resolved, Nemine Contradicente, Vot. Feb. 25. 1662. That it be presented to the Kings Majesty as the bumble Advice of this House, That no indulgence be granted to the Dissenters from the Act of Uniformity. This was not a sudden resolution, but the effect of ma­ture deliberation, and prudent forecast; and back'd with strong and weighty Reasons. Seeing then the Sense and Letter of the Law is so express and clear, the intent and design of the Law-giver so evident, seeing We Mini­sters have by private Subscriptions and Promi­ses, by open Declarations, and solemn Oaths to our Diocesan, obliged our selves to the con­stant use of the Ceremonies established by Law; I infer, That nothing less than strict­ness and exactness of Duty, and a constant close Conformity is required at our hands, and that no man can dispense with himself, and re­lax the Law in this Case. From such a Mode­ration therefore as shall qualifie and dispose me to break loose from all these Obligations, to gratifie the desires of any person whatsoever, [Page 46]Good Lord deliver me. I allow that all those who dissent from the Church, are intituled to gentle language, courteous and civil behavi­our on our sides, That We ought to comply with weak minds and tender Consciences, so far as We lawfully and innocently may, in or­der to their conviction, and the bringing them over to the Church. I ought to give no just occasion of offence to those who differ from me; but to be so careful and tender of a Dis­senter, as for his sake to prostitute my Con­science, break my Faith with God and man, be false and perfidious to that Church whereof I am a Member in order to bring another o­ver to it, is such a piece of civility as I can­not understand, nor shall ever practise. I am for the Apostles Rule, 1 Cor. 10.32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God. I am sure, compliance in Ministers con­trary to the forementioned Obligations would be extremely prejudicial and mischievous to the Church. For such practices would be a Libel upon the Constitution of it, they would beget ill opinions in the minds of men con­cerning it, as if She had no regard to tender Consciences, that her Laws were rigorous, and stood in need of mitigation and abatemennts; [Page 47]and then they would introduce a Schism into the bowels of the Church, and lay a founda­tion for perpetual seuds and disturbances: For the multitude would quickly canton us out into men worthy, or worthy men, Tantivies, Tories, Popishly affected, men ri­ding post to Rome, or into men of moderate, sweet, peaceable, Christian spirits, according as we comply with, or reject such motions as they make us about these matters. I confess if we were left at liberty to use, or not use these Ceremonies, and out of humour, crossness, pride, self-conceit, spite and revenge, would not condescend to the requests of any Parish­ioner to omit them, men might justly term us ill-natured, morose and churlish. But since we stand obliged as we do, it would, to speak modestly, be very rude and unmannerly on their parts to desire it, and highly criminal and wicked in us to grant it. Methinks the bare relation of our case, should stop any mans mouth who hath not put off all modesty and conscience himself, or thinks not that we have. I declare, I love Piety and goodness in whom­soever they are found; I can, and do love a meek, humble, peaceable, governable Dis­senter; I can allow for a great many prejudices, [Page 48]mistakes and opinions that are consistent with probity of mind, with justice, truth, charity to men, with an unaffected sincere Piety to God. Give me the man that is honest, and constant to his principles and to what he pro­fesses, whatsoever party or perswasion he is of, he is much more valuable to me than he that plights his faith to the Church, and gives all the security that can be taken for his Con­formity to it, and then after he hath wound himself into its Communion and preferments plays booty, and acts like a Non-Conformist. These are treacherous Friends that like Vipers prey upon the bowels of their mother, and be­tray her as Judas did our Lord with a kiss. Of all sorts of men the Non-Conforming Confor­mists are the least to be valued, as most unfit for society.

Secondly, Moderation in the vulgar sense differs in the Extent of it, from that prescribed here by the Apostle: Its only a Vertue on one side, and esteemed a Vice in any but a Church­man. Moderate men run the same Fate with Informers; an information against an Episco­pal man or a Malignant, heretofore, was a sign of a Saint; against a Dissenter now is the certain sign of a Sinner. All the several par­ties [Page 49]among us exact that of us which they will by no means practise themselves. They are all stiff and stout, and maintain their several Posts resolutely; they won't stir a foot, nor bate an ace of their pretensions. If any profest Dissenter, and enrolled member of a Private Meeting should frequent our publick Church­es, speak kindly of our Liturgy, joyn with us in our Publick Prayers, receive the Sacrament according to the Church of England, unless it be to qualifie him for an Office, and serve the Cause; this would be stiled lukewarmness, a looking towards Rome, a hankering after the flesh-pots of Egypt, a halting between two opini­ons, between God and Baal, an argument of a carnal mind, a decay in grace, and aposta­sie from the Faith; and with such kind of op­probious names and characters do they stigma­tize all who seem to be favourably enclined to the Religion established by Law: that is, all that are moderate of their way, in their sense of a Moderate Church-man.

2. 2 Inference. This serves to reprove those among us who sink and damn all those that differ from them, who drink to the confusion of their souls and bodies, and who swear and hector for the King and the Church. The best cause [Page 50]in the world would pall and suffer in these mens hands. We had better a thousand times be without, than with them. They can do us no good, but on the contrary entail mis­chief upon us. These are our spots and ble­mishes which afford just matter of scandal and grief to all sober and pious minds. The most wicked and damnable designs have been al­ways masqued with Religion: They put on heavenly looks though they are derived from Hell: The Devil himself frequently trans­forms himself into an Angel of light, in or­der to make his Plots take. Atheism and Pro­phaneness, bare-faced and open Impiety never carried any cause. Seeing then that a bad cause thrives and triumphs under the colours of Religion, how much more will a good one prosper in good mens hands. Sobriety there­fore and gentleness of temper and behaviour, will recommend us, and our good cause, to the embraces of others; it will win upon our enemies, lessen their numbers, and increase ours; and which is more, engage God to stand by us, and six him on our side. I would therefore beseech such men, for the sake of God and Religion, and (lest these should be esteemed weak motives) for the Kings sake, [Page 51]for whom they pretend a great veneration, either to leave of swearing and cursing for the King and the Church, or leave their side: let them turn male-contents and fugitives to their Enemies quarters. I am sure we shall gain considerably by their absence. Every wicked man is really (though not in the eyes of the Law) a Traytor to the King and his interest. Let them talk and swear never so much for their Loyalty, I don't at all doubt but most of those that swear on his Majesties side, will swear off too, if the tide should turn, and their interests and dependencies lye ano­ther way. I look upon such to be only a kind of State-Weathercocks, which tell us from what point the wind blows, and who hath the better of it. Honour and the being too far enga­ged to come off safely may take some hold of some men; but I am sure nothing but Religion can effectually and inseparably six a Subsect to his Prince, and that the most firm and inviolable bonds of Loyalty are derived from Conscience. Such Huffs I am sure too will never stand by Religion or the Church, no more than by the King. For why should any man venture his life and fortune for any one Religion who is in­different to all, and careless whether there be any or none.

And now in the last place, Right Honour­able, Right Worshipful and Well-beloved, suf­fer one word of Exhortation.

I beseech you all by the meekness and gen­tleness of Christ; [...], 2 Cor. 10.1. for the honour of Christian Religion in general, the credit of that Church whereof ye are members, in particular; for the sake of the King; for the safety, peace, and happiness of your Country, as good Chri­stians, as true sons of the Church, as Loyal Subjects, as true English-men; be exemplary and remarkable for this excellent Virtue of Moderation, at all times, upon all occasions of Controversie, whether publick or private, maintain your Loyalty and Principles, and all causes whose truth you are perswaded of, with calmness, with a cool gentle spirit, with courteous behaviour, and with courage and re­solution; without remissness, sordid neutrali­ty, sinful compliances on the one hand; with­out being fierce, furious and rigorous on the other. I am fully of the opinion of an emi­nent Divine of our own in this particular: Moderation is one of the peculiar ornaments and ad­vantages of the excellent Constitution of our Church, and must at last be the temper of her Members, espe­cially the Clergy, if ever we seriously intend the firm [Page 53]establishment of it. It's this temper that must and will render her great and glorious, and recommend her Doctrine and Discipline to all that differ from her. It's not roaring for the Protestant Religion that will give it any support or reputation. Such a carriage, on what side so ever it is found, is a great blot and disparagement, whether it appear in those who pretend to be our Friends, or are justly esteemed our Enemies.

I will conclude all with that seasonable ad­vice of the Apostle St. Paul, Eph. 4.31. which God grant we may all follow: Let all bitter­ness, and wrath, and anger, and clamour, and evil-speaking be put from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another even as God for Christs sake hath forgiven you.