Mr. Masters' SERMON PREACHED before the LORD MAYOR, JANVARY 26. 1689/ 90.   

PILKINGTON MAYOR.  
Martis xviiio. die Martii 1689/90. Annoque Regni Regis & Regine Willielmi & Mariae, Angliae, etc. Secundo.  
THIS Court doth desire Mr. Masters to Print his Sermon Preached at Guild-hall-Chappel, the 26th of January last, before the Lord Mayor and Aldermen of this City.  
Wagstaffe.   

THE Christian Temper OF MODERATION, Described and Recommended, in a SERMON Before the Right Honourable the Lord Mayor, etc. IN GVILD-HALL-Chappel, ON The first Sunday in Hillary Term, Jan. 26. 1689/ 90.  
By Samuel Masters, B. D. Preacher to the Hospital and Precinct of Bridewell.  
LONDON: Printed for Awnsham Churchill, at the Black-Swan in Ave-Mary-Lane. MDCXC.   

To the Right Honourable Sir THOMAS PILKINGTON, LORD MAYOR of London.  
MY LORD,  
IT was with no great confidence that I appeared before such an Awful Assembly of the Reverend Judges and the Chief Magistrates of this City; nor is it without some uneasy reluctance, that I now expose this Discourse to so public a View; but having received Your Lordship's Order, I find it necessary to comply, lest I should seem to dispute your Judgement, or contest your Authority. It was the Subject, I know, that recommended the Discourse; and the favourable acceptance it met with, is an argument of the Excellent Temper of those who approved it; and how happy may we not think ourselves, when they who Interpret and Administer our Laws, are such Friends to Moderation? I have not designed in this Discourse to plead the Cause of any Party, or to determine any of the Cases of Difference which are among us; but to recommend that Moderation which all Parties want, and which would be the shortest and surest Expedient for composing all our Differences. I must expect that they who have not this good Temper, will be angry with Me, as they are with one another; but whatever they may object, I am conscious of no other Design in this Discourse, but to promote Religion, and the Public Good of the Church and Nation, to which I am related. May Your Lordship continue, by Your good Conduct and Example, to increase and encourage this Moderation among us; and if this Discourse can contribute any thing thereto, it will much rejoice,  
MY LORD, Your Lordship's most Faithful and most Humble Servant, Samuel Masters.   

THE CHISTIAN TEMPER OF Moderation, etc.  PHILIP IV. 5. 
Let your Moderation be known unto all Men; The Lord is at hand.  
IN this, and the Neighbouring Verses, the Apostle lays down some brief Rules, which seem to be prescribed for a Remedy against chose Troubles that then infested the Church at Philippi. In the Verse preceding the Text, he exhorts them to rejoice in the Lord always, from whom their Faith might derive such copious Arguments of joy, as would be sufficient to support them under the sharpest Persecutions. And that they might be able to rejoice in themselves too, by conversing peaceably and comfortably one with another, he directs, in the Text, to the mutual practice of Moderation. And as to the Troubles ordinarily incident from the World about them, he adviseth in the next Verse, Be careful for nothing; but in all things by prayer and supplication, with thanksgivings, let your requests be made known to God. And upon the observance of these three Rules, he assures them in the next words, That the peace of God which passeth all understanding, should keep their hearts and minds through Christ Jesus.  
My design at present is, to consider the Apostle's advice for preventing or removing those troubles which too often arise among Men, by their unnecessary and over-eager contentions among themselves; of which troubles, we of this Church and Nation have had such long and sad experience, that we may be thought, by this time, to desire, as much as we need, the Remedy. The Rule which the Apostle hath prescribed in this case, is, Let your moderation be known unto all men; and because the observance of this Rule is both necessary and difficult, he hath enforced it with a weighty Argument, The Lord is at Hand. My business therefore will be to explain the Rule prescribed; To urge the Argument annexed; And to make a seasonable Application of the whole.  
1. I begin to explain the Rule prescribed in these Words, Let your Moderation be known unto all Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let that moderate or temperate frame of Spirit, which belongs to you as Christians, be seen in your Behaviour toward all with whom you Converse: Or let it appear in your Conversation so conspicuous and exemplary, that all Men, may see and acknowledge it, and be thereby induced to love you and the Religion you profess. That we may clearly understand the whole importance of this precept, it will be convenient to consider distinctly these three things: 

1. The Nature of this Moderation, or wherein it consists.  
2. It's Subject-matter, or the Cases wherein it should be known or manifested.  
3. It's Object, or the Persons toward whom it should be used and practised.    
1. Let us inquire into the Nature of this Moderation, that we may find out wherein it properly consists. The English word Moderation occurs no where in our Bibles, but only in this Text: the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are oftener used, and are rendered by other Words, by our Translators in other Texts, as they are by other Translators in this Text, such as Gentleness, Meekness, Clemency, Patience, Equity, Condescension, etc. From which variety of Translations, we may reasonably presume, that this Moderation is not one single Grace, but rather some Frame or Temper that ariseth out of a Complexion of many particular Graces; and that the general Design of its nature, is to fit Men for conversing together in Society, to which end those social Virtues properly serve, of which this excellent Temper is compounded.  
Our English word Moderation, may properly denote such Government of our Spirits, or Behaviour toward others, as can contain us within due Bounds, or restrain us from flying out into such Extremes, as would break asunder that Bond of Peace, which should hold together the Members of the same Society. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived from a Verb that signifies to give way, or give place; to comply or condescend: And the Primitive use of the Word in the Schools, or at the Bar, whence it seems to be taken, imports that Equity, which is sometimes described by Learned Men, to be the Condescension or Benignity of the Law, whereby it yields and complies in some emergent Cases, with which the rigour of its Letter would unequally comport.  
According to these Observations, we may be able to fix the proper Notion of this comprehensive Grace, or Duty of Moderation. It is such an excellent frame or temper of spirit, whereby we are able to make all favourable Concessions and Condescensions one to another, as far as God hath left us at liberty to do so, for the Peace and Welfare of the Society to which we are related. That this description may be better understood, I will take it in pieces, and briefly Paraphrase on the several parts of it.  
1. This Moderation considered, as a Grace or inward Habit, is that frame or temper of Spirit, which results from all those particular Virtues which moderate and contains our Passions, in our Converses and Deal one with another: It is such a Government of our Spirits, as can conduct our desultory Passions with Prudence, check their transports with Modesty, submit their Pride with Humility; as can soften them with Meekness, sweeten them with Kindness, strengthen them with Patience, and restrain them with Forbearance; so that our Passions shall at no time render us averse to any of our relative Duties, or prone to quarrel and contend with others, or difficult to be appeased and reconciled, whatever Discouragements or Provocations we may meet with. Such a Temper should be in all Christians, who are so earnestly exhorted to put on bowels of mercy, kindness, humbleness of mind, 
Gol. 3.12, 13.  meekness, long-suffering, forbearing, and forgiving one another, if any man hath a quarrel against any. I could not forbear adding the Epithet of excellent to such a frame and temper of Spirit, which is so eminent a Perfection of our Nature, whereby we are removed farthest from the freity of Bruits, into the nearest resemblance of God himself.  
2. This Moderation considered as a Duty, consists fists in a practice suitable to such an excellent Temper, in conceding and condescending one to another, when necessary to preserve, or restore Peace and Amity among those who are related together in the same Society. So great is the general Ignorance and Weakness of mankind, that it is not possible for us to converse together in Society, without justling and disturbing one another, except we can sometimes give way, and condescend one to another: And herein consists our Duty of Moderation, so to govern our behaviour, as for Peace-sake to yield and submit sometimes, although we think ourselves to be in the right; and to comply sometimes with our Brethren, who are not able to discern that they are in the wrong; not by running into the same mistake, but by bearing with them, and condescending to them, till they can be recovered out of it. So much we are taught in those Divine Precepts, 
5 Eph. 21. 1 Pet. 5.5  which require us to submit ourselves one to another in the fear of God: To be subject one to another, and clothed with Humility: And no less did St. Paul practice, who himself tells us, Tho I be free from all men, 
1 Cor. 9.19  yet have I made myself servant unto all: And as he afterwards adds, he became all things to all men, in such a compliant Condescension.  
3. To prevent any mistake, I add, That this Moderation will dispose us to condescend and comply with others only in such cases, and so far as God hath left us at liberty to do so. For if any cases of difference arise about the necessary Articles of our Faith, which God hath plainly revealed; or about the substantial Parts of our Religious Worship, or the Moral Duties of a Holy Life, which God hath indispensably required; such cases are not to be compromised by the Condescensions of Compliances of Moderation; we have here no Right to yield, no Place to give; we are commanded to contend earnestly for these things, and to prefer them to Peace, or Life itself; in these cases Zeal is lawful and commendable; and a Compliance with men, would be the basest Treachery to our Lord in Heaven; and therefore Moses laid aside his meekness, when he contended with the people of Israel against their Idolatry; and so did our Apostle this moderation, when he sharply rebuked St. Peter to his face, for subverting the Faith of the Gentiles, by his Judaizing Compliances.  
But there are many other cases of difference, that may happen among us, which the Wisdom of God hath not thought fit to determine by any necessary injunction, wherein he hath left us at liberty to yield and comply one with another; and where we may, we ought to do it; this seeming to be the chief reason for which our great Lord hath left such cases undetermined, that we might never want a sufficient occasion for exercising and approving this excellent grace of Moderation.  
4. The End for which this Moderation serves, and should be practised by us, is the Peace and Welfare of the Society to which we are related. To this end, Moderation is necessary to ward off or heal up those wounds in the Body, which would be made and widened by the angry Quarrels of its Members; and to cherish that Peace on which the public Safety and Prosperity do chief depend. And from this end we may infer both the Reason and the Measure of our duty. We ought to deny ourselves in complying with others, when necessary for the Public Good, because the interest of the whose should be always preferred to the private interest of any part; and as we need not thus yield and condescend to others when there is no such end to be served by it; so we ought to do it in such cases, and so far as is necessary to maintain the Peace and Welfare of the Society to which we belong.  
This excellent Temper of Spirit, will indeed serve to many other good purposes, but the name of Moderation belongs to it chief, as it respects the Public Good; and though we may sometimes commendably comply with others, either out of Prudence, respecting our own private Interests; or out of Charity, respecting the private Interests of others; yet we do it properly from this Principle of Moderation, when we respect the Public good; and I may add, as a just consequence from thence, that whatever Compliances we make with others, which are inconsistent with the Common-weal, they are not to be called Moderation, but Faction and Conspiracy.  
2. Having discovered wherein, the general nature of this Moderation consists, let us descend to those particular cases wherein it should be known or manifested in our constant exercise and exemplary practice of it. These are all such case of difference, as may happen in our Civil or Sacred Societies; which God hath thought fit to leave undetermined, which though numerous and various, may be reduced to these Four Heads, of Opinion, Practice, Interest, and Censure.  
1. We should use this Moderation in asserting our own Opinions, or in opposing the Opinions of others. They who are of this excellent Temper, will be too modest to admire themselves, or impose on others; they will not disturb the World with an unnecessary Paradox, nor urge their Opinions with an Importunity that exceeds their Importance; nor require an Entertainment for them, beyond the Evidence with which they can recommend them, whereby much of the noise and fury of our Contentions would be prevented. And if this Christian Temper did moderate in our Disputations, we should defend our Opinions with soft words, and calm passions; we should not delight in contradicting others, or be impatient of being contradicted ourselves; we should seek Truth more than Victory, and study rather to compose than maintain the Controversy. Such, saith St. Paul, should the Servant of the Lord be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a contentious, but a moderate man, 
1 Tim. 3.3. 2 Tim. 2.25.  one who will with meekness instruct his Opponent.  
We should also manifest our Moderation, in bearing a due respect to the Persons and Judgements of those who descent from us, interpreting their Opinions candidly, and weighing their Arguments impartially, as more ready to agree than differ with them; and if at last, the Truth should appear to be on our side, this Moderation should impose silence on us, if the fury of the Controversy be like to do more mischief, than the defence of the controverted Point will be able to compensate. With such Moderation we should be able to frame our Opinions with more Truth, and to maintain them with move Peace; 
4 Eph. 15.  or in the Apostle's Phrase, to speak the truth in love.  
2. This Moderation should influence our Actions and Behaviour, to render us as agreeable and conformable, as may be, to those with whom we converse. Although in private we may conduct our Actions according to our own prudence or pleasure; yet when we appear abroad, we should bend our humour into a compliance with all the innocent Usages and Customs of the world about us; not affecting any needless singularity, or unnecessary Names or Badges of Distinction; nor indulging ourselves in the perverse frowardness of walking contrary to others.  
They who have attained to this excellent Temper, will suffer their Christian Liberty to be restrained by the just Laws of their Superiors, or will restrain it themselves in a charitable compliance with their weaker Brethren. Such a Moderation would beget such good Humours, or good Manners among Christians, thereby they might converse together, without provoking one another, or disturbing the Society in which they live. So our Blessed Saviour lived in the World, complying with all the innocent Customs of the Jewish Nation, and with all the lawful Rituals of the Jewish Church. So lived St. Paul, 
1 Cor. 10.32, 33.  and so he hath taught us, Give none offence neither to the Jew nor to the Gentile, nor to the Church of God; even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.  
3. We should practise this Moderation in pursuing or vindicating our Interests, whence the most and sharpest Contentions do usually arise. We should not only restrain our self-love from running out into the vicious excesses of Covetousness and Ambition; but also remit it to such a degree, as to be able to abate in our just pretences, to brook disappointments, and to make our own Interests sometimes to bent and give way, that the Interests of others may have also room to advance. He that can govern his Spirit with Moderation, he will not seek his own things only, 
2 Phil. 4. 15 Rom. 1.2.  but also the things of others; he will even in his Religious Concernments, not please himself, but please his neighbour for his good to Edification; and much more will he do so in his secular Interests, which are of less value. He will not exact Tittles and Punctilios, or strain his Right to a summum jus, but will rather condescend not only to accept, but to offer any tolerable terms of Accommodation, to preserve Peace, as Abraham did to Lot, when their Herdsmen quarrelled about their Pastures. 
13 Gen. 8, 9   
When also we are provoked by Wrongs and unjust Reproaches, this Moderation should restrain and qualify our Spirits, that we may be able to interpret the injury candidly, to resent it meekly, to bear it patiently, to forgive it easily, and to requite it only with Prayers and Blessings, till we overcome evil with good; as our Holy Religion hath taught us for preserving that Peace it so earnestly recommends.  
4. This Moderation should appear also in the Censures we pass on ourselves or others; suppressing that Self-conceit which usually gins the Quarrel, and that Contempt of others which usually attends it. We are too apt to flatter ourselves, or our Party, with the best Names, and the fairest Encomiums, and to misrepresent others, especially when Emulation and Strife have tinctured our eye with too much Choler, and put them at too great a distance from us; and therefore do greatly need this Moderation to govern our Spirits, that we may neither Abuse ourselves, nor our Brethren with an unrighteous Judgement.  
We should Balance our overfond thoughts of ourselves, with an impartial discovery of our shameful Defects, and numerous Faults, which will soon be enough to weigh down the Merits which are so apt to exalt us: And we should allow to others the privilege of every Plea that may be made in their excuse, from Ignorance or Weakness, from the Prepossessions of Education, from personal Prejudices, or invincible Temptations, or from the want of necessary means for their Conviction; and should be ready to cover their Faults with the fairest glosses their Actions will bear, and to commend what they do well, with all the advantages that a sincere Charity can suggest. When we are come to such a Temper, then may the Apostle's rule obtain among us, 
Philip. 2.3.  Let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem others better than himself.  
3. We are to consider, in the last place, the Object, or Persons towards whom this Moderation should be exercised; it should be known, saith the Text, to all Men, i. e. this Moderation respects all Men universally in the Habit, and every Man particularly with whom we converse in the actual exercise, and especially, those to whom we are related in the public Society, either of Church or State.  
They shamefully elude this Precept, who expect such Moderation from others, but will not practise it themselves; or who will use it only toward their own Party, who consent with them, and consequently need no Condescension from them; whereas it chief respects such as are at difference with us for containing us together within the Bond of Peace.  
All Men are concerned in this Duty of Moderation, either as their Duty which they ought to practice, or as their Privilledge, with which they are to be treated by others. Every Man, who is the Member of a Society, aught to be endued with this excellent Temper of Moderation, without which no Man can discharge those Offices he owns to the Society, or receive those Benefits he expects from it; for this is to a political Body, what joints and sinews are to the natural Body, whereby the Members bend and comply to a mutual defence and support of the whole; and he who wants it, is like a Limb of Wood or Stone, useless and burdensome. No Person can be above the practice of this Duty, nor any one fall beneath this Privilege; without this no Counsels can be well advised, or any Affairs rightly administered, or any Order or Peace preserved.  
With this Moderation, Superiors should treat their Inferiors, framing their Laws with Clemency, and Administering them with Equity, whereby they become in St. Peter's Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 2.18.  which we render, Good and Gentle. With the same Moderation, should Inferiors submit to those that are over them, not only to the Good and Gentle, but also to the froward, interpreting their Actions candidly, obeying their Commands cheerfully, and submitting meekly to their Impositions, even to the Prejudice of their private Interests, when requisite to the Public Good. With such Moderation also Equals should meet together on their level, without interfering, or quarrelling one with another, Speaking evil of no man, 
Titus 3.2.  being not brawlers or contentious, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gentle, showing meekness unto all men. In a word, this Moderation is so necessary to all Persons, and in all Conditions and Offices of Life, that some have thought fit to render the Original Word in the Text, by the general Name of Humanity. This may suffice for explaining the Precept, enjoined in the former part of the Verse.  
2. I proceed to consider the Argument annexed for enforcing the practice of the foregoing Rule, in those Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord is at hand. The words are few, but weighty, either of them is a Topick pregnant with very cogent Motives, whether we consider the Lord, who is at hand, or the nearness of that Lord to us.  
1. If we consider that Lord who is at hand, several Arguments will arise from thence to oblige us to the practice of this Moderation.  
1. He is the Lord, who hath an absolute Authority over us, who expressly commands this Duty. We acknowledge him to be such a Lord, and we cannot but have observed how frequently and earnestly his Laws recommend to us Meekness and Humility, Long-suffering and mutual Forbearance, Unity and Peace, which make up this comprehensive Grace or Duty of Moderation. These are the chief Parts or Properties of that holy Religion he hath instituted; for so St. James describes that Wisdom which is from above, it is pure, peaceable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle, 
James 3.17.  and easy to be entreated.  
Who then upon Earth hath Power to forbid that Moderation, which the Lord from Heaven hath prescribed? How meanly or unkindly soever we may think of one another, yet shall we dare to despise the Lord or think lightly of one of his Precepts? Although this Duty may be very irksome to our carnal Heats, yet this must supersede all our Cavilations and Reluctancies, that he, who is the Lord, commands it.  
2. He is the Lord of our Fellow-Servants, who hath indulged them the Privilege to be treated with such Moderation, and therefore we may not deny it to them. If we account ourselves the Children or Servants of that great Family, of which he is the Lord, we cannot but allow him the Right to make what Orders he thinks fit among us, and that it is our Duty to practise that Behaviour one towards another, which he hath appointed; to yield to every one those Concessions and Privileges which he hath granted them; to pay that respect, and show that favour to our Brethren, which he hath allowed them, if not for their sake, yet for the Lords sake, who made the Allowance.  
We read what care our Lord hath taken of those, who through meanness, weakness, or rudeness of knowledge, seem to be least in his heavenly Kingdom. 
Matt. 9.6, etc.  He tells us, That it is his Father's pleasure, that not one of them should perish; that he himself came to save them; that their Angels always behold the face of his Father; that therefore no man should despise or offend them; and if any did, it were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the Sea: And with a like Argument St. Paul presseth this Duty of Moderation, Let not him that eateth, despise him that eateth not; and let not him that eateth not, 
Rom. 14.3, 4.  judge him that eateth; for God hath received him: Who art thou that judgest another man's servant? to his own Master he standeth or falleth; yea, he shall be helped up, for God is able to make him stand.  
3. He, who is the Lord of us all, doth himself treat all of us with such Moderation, whose Example should direct and engage us into a like practice one toward another. Although he be the high and holy One, yet he condescends to accommorate himself, his Laws, and his Providence, to our Capacity and Condition. He humbles his Glorious Majesty in such rude Representations, as we are capable of apprehending; he was content to renew his Law to us by Revelation, after we had defaced the Original, which was at first impressed on our Nature; and he continues to teach us with line upon line, and precept upon precept, as our dull Capacities can receive it. He is not strict to mark what we do amiss; he is slow to anger, and rich in mercy; he doth not afflict willingly; he pitieth while he corrects; he meets his penitent prodigals more than half way; forgives them easily, and most affectionately embraceth them.  
How eminent an Example of this Moderation was our Blessed Saviour, while he lived in the World, amidst the Contradictions, Blasphemies, and Persecutions of the worst of Men, whom yet he persisted to pity and instruct, and for whom he prayed and died!  
How ill would it go with us, if our Lord should not use such Moderation toward us! But then, how unaccountably strange must it seem, that the great Lord of Heaven should condescend and concede so much to us, and we think it too much to do so to one another! that he should be Lowly and Meek, Long-suffering, and easy to be entreated towards us; and we be Proud, Churlish, Inexorable and Revengeful, one against another! And therefore the Scriptures do so often recommend such Duties to us from the obliging Pattern of Almighty God, and our Blessed Saviour.  
2. If we lay the Emphasis on the other word, and consider how nigh our Lord is to us; that will supply us with three Arguments more, according to the threefold Interpretation of the Phrase, The Lord is at Hand.  
1. The Lord is at hand in his Omnipresence and Omniscience, beholding and observing our temper and behaviour one toward another. So near is our Lord to us, that he knows our Thoughts, even before our minds are conscious of them; there is not a Word in our Tongue, but before we utter it, he knows it altogether; and there are none of our Ways or Actions in any distance of place, or under any coverts of Privacy or Darkness, which are hid from his Allseeing Eye, 
Psalm 139.  as the Psalmist elegantly describes his Omnipresence.  
Our Lord is thus at hand, as the great Master of the Family in which we live, observing curiously how his Orders are kept, taking strict notice how all his Servants behave themselves both towards him, and one toward another. Thus he walked amidst the seven Golden Chandlesticks, observing whatever was Laudable or Culpable in the Churches of Asia. He was so nigh to Saul when breathing out Rage and Fury against his Disciples, 
9 Acts. 4.  that he himself felt the Wounds of his Persecution. And St. Peter tells us, that a meek and quiet Spirit in the private Society of a Family, and much more in the public society of his Church, is taken notice of by God, 
1 Pet. 3.4.  & is in his sight of great Price. How careful then should we be of practising this Moderation in our Actions, yea in our words, yea in our very thoughts, one toward another, seeing our Lord, who so strictly commands it, is so near at hand to observe our carriage!  
2. The Lord is at hand in the course of his Providence, disposing of us, and of all Events and Circumstances about us, which should highly engage us to the practice of this Moderation. That Lord who surrounds us with his continual Providence, makes us the opportunites we meet with for exercising this Moderation to others, which if we should refuse, how soon can he, with the turn of his hand, put us into a condition to need a like Moderation to be used towards us? And how justly may we expect it, if we should so highly provoke him? If we are willing to comply with his Precept, he is at hand to assist us with his Grace, in the performance of so difficult a duty, and to reward us for it with the Blessings of his Providence; but if we refuse to practise this Moderation toward our fellow-servants, we have no reason to expect any better treatment from them, or from our Lord himself.  
They who consider the inconstant Revolutions to which humane Affairs are subject, will think it prudent to grant such conditions to others, which they may sometime ask for themselves; and they who believe God's Providence, and what he hath so often declared, that he resisteth the proud, and avengeth the cause of the oppressed, will think it necessary to approve themselves to him in the practice of that Moderation he so expressly requires.  
3. The Lord is at band to call us to an account of our behaviour both toward him, and one toward another; and it therefore highly concerns us to be found of him in good temper, and in good order; which Argument is thus expressed by St. James, 
James 9  Grudge not one against another, brethren, lest ye be condemned; behold the Judge standeth at the door. Tho the Solemn Day of the General Judgement may be at a great distance, yet we have reason to expect a much shorter time for the private Audit of particular Persons, and of particular Churches and States, which have their own Fates and Periods within the greater Revolution of the World. And our Lord is never nearer to enter into Judgement with us, than when we live most disorderly and uncharitably among ourselves; for he hath declared, that if any of his servants shall say in his heart, 
12 Mat. 45, 46.  My Lord delayeth his coming, and shall begin to beat the man-servants and maidens, and to eat and drink, and be drunken; the Lord of that servant shall come in a day that he looked not for him, and at an hour that he is not ware, and will cut him asunder, and appoint him his portion with unbelievers.  
And when out Lord enters into Judgement with us, a great part of our account will consist of our demeanour and carriage toward our fellow-servants, not only how justly and honestly, but also how humbly, meekly, and charitably, we have behaved ourselves in our Converses and Deal one with another. And we are plainly foretold what Sentence we must expect; that he who will not forgive his fellow-servant a few pence, shall never be discharged by his Lord from the many Talents he is himself indebted; 
18 Mat. 23, &c  that he shall have judgement without mercy, 
2 James. 13.  that shown no mercy: That to them that are contentious, God will render indignation and wrath, 
2 Rom. 8, 9  tribulation and anguish; i. e. That the righteous Judge will not use that Moderation towards them, which they refused at his command to practice towards others. If then we find ourselves not much persuaded to this Duty for our Lord's sake, or for our Brethren's sake, yet let us do it for our own sake, that our great Judge may use such Moderation towards us, in not being strict to mark what we have done amiss, or severe in punishing us according to our deserts.  
3. I have now explained the Precept, and urged the Argument of the Text; it remains, that we make a seasonable Application of both to our serves.  
1. In our first Reflections, we cannot forbear to condemn and bewail the scarcity and defect of this Moderation among us. It is too notorious to be dissembled, how many of all Parties want this blessed Temper, who being strangers to this Moderation, have become Enemies against it, and to such a degree, as even to hate its very Name, and to blacken it with the worst of Names, and to treat those most unkindly, who would set any Lessons or Patterns of this Moderation before them. And what may add wonder to our Lamentation, they pretend in all this, a Zeal for the Public Interests of Church and State, as if our case were so odd and peculiar, that that Moderation which is the best Preservative of all other Societies, would be the greatest bane of ours; or that Divisions and Contentions would prove as great Blessings to us, as they are mischiess to others.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Plutarch wonders what Solon meant by making a Law, That it should be a Reproach to any man to be a Neuter in a time of public Dissensions; because as he argues, he left never a Wise man to arbitrate amidst the litigant Parties, or ever a sober Citizen for the rest to reform by. And among his other Political Precepts, he adviseth, That a Magistrate should above all things take care to cherish Peace and Concord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  and to suppress all dissensions and quarrels in the Commonwealth, and he instructs them to use this Argument to those that are at variance, That they who can forgive and comply with others, do excel them in Wisdom, and Greatness of Spirit, as much as they do in Moderation and Good Nature.  
But when we consider what painful Convulsions this bitter zeal hath for a long time produced among us, and to what eminent dangers it lately exposed us, that its fervour doth not yet remit, but rather increase; renders our case so sad and strange, that we cannot account for it, without recurring to a superior Cause, and acknowledging that an Evil Spirit from the Lord is gone out among us, as a Tempter to seduce us, and a Tormentor to punish us; and we have great reason to bewail that ill Temper we are in, both as a heinous Sin, and as a dreadful Judgement.  
2. Suffer me in the Conclusion to Exhort and Persuade you to this Moderation, with an earnestness that its Nature deserves, and our Necessities require. Let me beseech you by the Authority of Almighty God, that requires it; by the meekness and gentleness of Christ, who was so eminent a Pattern of it; by the Honour and Safety of that pure Religion we profess; by the Settlement and Prosperity of the Church and Nation to which we are related; by all the Interests that are dear to us in this World, and the Rewards of the next, that your Moderation be known unto all men.  
Let Meekness and Humility, Patience and Forbearance, Brotherly-kindness and Charity, exalt our spirits into this excellent Temper, which would soon compromise all our Differences, and restore that peace, which would sweeten and secure all our Enjoyments. Let us lay aside all reproachful Names of Distinction; let us no longer upbraid one another with any past Miscarriages; or return the Injuries we have received, in any Unchristian Revenges; let us readiy forgive those who Disclaim their former Errors; and with Meekness instruct those, who cannot yet extricate themselves from them: Let us condescend and comply one with another, as far as we can with a good Conscience, to recover that Unity and Amity we have lost; and let us mark those, who would cause Divisions among us, to avoid them. Let us contend no longer, except in a kind Emulation, who shall approve themselves the wiser Men, and better Christians, in being most forward and earnest, in seeding and making Peace.  
Let us not be discouraged or affrighted out of this Moderation, by the ill Arts of those who are not so good themselves, nor can endure to see so much good, as would be hereby wrought among us. Let us industriously encourage and promote this Moderation among all with whom we Converse; and highly honour those, in whom it most eminently appears, as the truest Friends of our Church and Nation, who take the best course to advance and secure the Public Interests of both.  
It hath pleased God, by a most merciful Revolution of his Providence, to place us under a Government that excels in Moderation; that abhors the policy of weakening us by Divisions, that it may advance itself into an exorbitant Power; that earnestly invites us to peace, and designs for us a happy and lasting Settlement. Let not us with a perverse Frowardness oppose the kindest offers of God, and our Prince, but wisely embrace the opportunity is made us, and thankfully accept the Blessings are cast into our Bosoms. Then may we live as Christians, and love as Brethren; then may Peace be within our Walls, and Prosperity within our Borders; then Mercy and Truth may meet together, and Righteousness and Peace may kiss each other.  
And when we are sufficiently impyoved in this Divine Temper of Moderation, we may be capable of Admission into the blessed Society of Saints and Angels above, where are no Sects or Parties, no Quarrels or Contentions; but where we shall enjoy the most delightful Entertainments of Love and Peace to all Eternity.  
FINIS.