AN ADMONITION Moving to Moderation, Holding forth certain Brief Heads of wholesome Advice to the late, and yet Immoderate Party.  PHIL. 4.5. 
Let your Moderation be known unto all men; the Lord is at hand.  Aug. de Gen. ad lit. l. 4. 
Est etiam mensura aliquid agendi: ne sit irrevocabilis & immoderata progressio; & est numerus & affectionum animi, & virtutum; quo ab stultitia deformitate, ad sapientiae formam decusque colligitur: & est pondus voluntatis, & amoris, ubi apponet quanti, quamque in appetendo, fugiendo, praeponendo, postponendoque pendatur.  
By JOHN GAUL, Minister of Great Staughton, in the County of Huntingdon.  
LONDON, Printed by Henry Lloyd and Roger Vaughan, for Henry Brome, at the Gun in Ivy-lane. 1660.   

TO THE KING'S Most Excellent MAJESTY Charles the II. By the Grace of God, of England, Scotland, France, and Ireland, King; Defender of the Faith, etc.  
Most dread Sovereign!  
BEsides that your trials have taught you Moderation, together with magnanimity; your Majesty learned both of ●im, that not only lived in both, but (o horror!) died for them. So that now your Moderation (as well as your Magnanimity) is become not only your erudition, and your Religion, but even your nature also. Witness those your Gracious Letters, and Proclamations; the perfect model of a mind that is truly moderated with all graces and virtues: and so the abler to moderate others, Which made me the more afraid of this presumption, of casting in this my small Drop, into that immense Sea of yours: (albeit it were towards the quenching of our intestine conflagrations) and of lighting so dim a Candle, before so bright and glorious a Sun. But (Great Sir!) I remember, I saw (on your blessed Birth day) a Star at noonday, look out with constant lustre, though before, and near the than shineing Sun. Our Nativity-spellers (who were not a little guilty in promoting the men of our portentous shame and misery, to be what they were, and do what they did; through their delusions meeting with those of their own) durst never meddle with this famous natalitiall Star; not so much as once to peep at it. They know well I (for my part) am no ginger to Prognosticate. Yet can I (with sobriety I hope) affirm from a more sure word of prophecy, it was a Light that shined, though in a dark place, to their Art; but in a light place, to your, and our hopeful Expectation (and we did well to attend it) till the day of Your, and Your Kingdom's happiness, should dawn; and that great daystar, both by His Graces and Comforts arise in Your heart. This daystar did signify to our hopes; That although the morneing of Your life might be somewhat (alas too much) benighted with afflictions: yet the noonday of your felicity (and the Lord God promote it to be a perfect day) should shine clear. That you are chosen as a Star, to shine before the Sun of Righteousness. That He that had his extraordinary Star at His birth, was pleased to vouchsafe you yours also; that was borne to be his Vicegerent here on Earth. To the end the wisemen of our Kingdoms might be guided in the right way, to come and honour you. And withal, that we the lesser Stars might not be over dampt, in our presumeing to approach the glorious Sun of your Majesty. Whereupon (most Excellent Moderator, both of Church, and State!) I am bold to crave access in presenting you with a slender speculation of that, whereof you are known the eminent Practitioner. Bold again, to say; It is sufficiently known to yourself; what the Immoderation of zeal, Malecontentednesse, Ambition, Covetousness, Fraud, and Force, hath both machinated and perpetrated, to the distraction (well nigh the destruction) both of Church and State. But blessed be the great God of Heaven and Earth! who hath made good unto us that old maxim: no immoderate thing is diuturnal. And this (we trust) you will make, and found as good: Nothing is to be firmly founded, or established in either of them, but upon Moderation alone. There's no doubt therefore, but your Sacred Majesty will be piously, and prudently active, and ordering in it. All the fear is, lest we ourselves might fail in the passive, or observing part thereof. God grant therefore, we may make it our maxim also. Nothing can be easy, sweet, and safe to us (in our lives, Religion, Consciences, Laws, Liberties, Proprieties) without it. Without it, we can never agreed in the exercise of our Duties, either to God, or Man. Without it, we shall be tedious to ourselves, and troublesome to one another. Without it, we shall but wrangle, or wanton away our hopeful peace and prosperity again: though that hideous outrage, with the grievous oppression, and more than Moorish Slavery, that ensued thereupon, be not as yet sufficiently (nor ever can be) abhorred, and bewailed. For this cause I have attempted (as I was able) to make known this virtuous Moderation in the Truth, and Fruits of it: that men might so learn, and labour after their own happiness. Having mine in this, to be made known (among others) to be one endeavouring (by God's grace) still, as heretofore, to moderate myself, as becometh  
Your Majesty's Loyal Subject JOHN GAUL.   

ERRATA  
PAge 3. line 4. for walking, read so walking. and l. 2. deal only and read ascertaining. p. 4. l. 21. for disputed r. disposed. p. 6. l. 16, evercovet r. overcovet. p. 7. l. 3. occasion r. ovations. and l. 14 not. sound r. out sounded. p. 11. l. 23. observation. r. obsecration. p. 14. l. 17. out minder one mind. and l. 18. some r. so in. p. 16. l. 12. our moderation. r. one Moderator. p, 17. l. 1. wall r. well. p. 23. l. 15. changed r. charged, p. 25. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 28. l. 7. our part r. one part. and l. 8. so on r. so on. p, 35. l. 19 importened r. importuned. p. 38. l. 3. principle r. principal. p. 39 l. 12. synanimous r. synonymous, p. 40. l 12. formal r. female. p. 43. price r. piece. p. 45. l. 1. after r. as for p. 46. l. 14. aggrestions r. aggressions. and l. 16. perpestions, r. perpessions. p. 49. l. 8. decoited r. decocted. and l, 13. care. r. fear. p. 54. l. 1. by being r. being by. p. 58. l. ●. our uniformity r, one uniformity. p. 61. l, 13. so r. for. and l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 62, l. 4. affects r. effects. and l. 13. commended r. commanded. p. 64. l. 16. fit r. set. p. 68 l. 16. brings r. being. p. 69. l. 20. out r. but. p. 70. l. 9 our moderation r. one moderation. p. 71, l, 17. invitation r. imitation. and l. 10. our subject r. one subject. p. 73. if r, I p, 77. l. r. evidencing, p. 81. l. 9 fall r. fallen. p. 85 l. 24. soundness r. fondness. p. 86. l. 3. imperfectly r. in perfectly. p. 89. l. 21. as r. at. p. 95. l. 14. pricked r. pretended. p. 97. l. 4. last r. best. p. 103. l. 13. good so r. so good. p. 108. l. 5. r. overbending.   

AN ADMONITION Moving to MODERATION.  Phil. 4.5. Let your Moderation be known unto all men, the Lord is at hand. 
IF all virtue be well defined by a mediocrity, as consisting wholly in a middle betwixt two extremes. What a virtue of virtues than is Moderation? whose proper work it is, to labour both in the study and practice of that golden means. Let virtue in itself be never so equal betwixt excesses and defects; yet is it but a barren and slothful speculation, not fruitful or beneficial to us, till this elective habit of a practical proportion bring it within the compass of lively operation. All her Equity is but as an idle number, till Moderation comes to give her her quickening measure. It serves indeed to set her even upon the very summity of affection and action, without either addition or diminution; yet trenches upon neither extremity, so as to altar the nature and quality of the thing, as touching the lest that appertains to the viciousness of excess or defect. And as it holds an equal opposition to extremes of all other virtues, so especially to those of its own; being an apt mediety or mediocrity, betwixt the rigid contention of a furious zeal or emulation, and the lukewarm disposition, of a reachless indifferency or neutrality, detesting alike, to be overjust, and over-wise, as to be over-wicked, and over-foolish, Eccles. 7.16, 17. It approves of neither pace, to drive on furiously with Jehu in matters of policy, nor that he go softly with Ahab in matters of piety. In matters of controversy or scruple, or scandal, it likes well of nothing, but of walking with a right foot, Gal. 2.14. And for walking, as to turn neither to the right hand nor to the left Deut. 5.32. And that also of choice, like the Israelites among the Edomites, Numb. 20.17. Not of constraint, as Balaams' Ass between the two walls, Numb. 22.26. It loves to churn the milk so as to bring butter, but hates to wring the nose so as to fetch blood, Prov. 30.33. But above all, it hates so much as to hear of removing the ancient bounds or landmarks (whether of Religion or Laws) Deut. 19.14. For it knows there is a curse thereunto belonging, to which every moderate man must say Amen, Deut. 27.17. Nay, and to break but the hedge (of a particular prerogative, privilege, propriety) ascertain only itself a Serpent will by't for it at last, Eccles. 6.8. It in no wise endures the wisdom that descendeth not from above but is earthly, sensual, devilish, where is ●●vying and strife, and confusion, or tumult, and every evil work, but delight in that wisdom which is from above, as first pure, than peaceable, gentle or Moderate, and easy to be entreated, full of mercy and good fruits without partiality, or wrangling, and without hypocrisy, Jam. 3.15, 16, 17. And thus is this Moderation, not only a Queen among moral virtues: but a mistress and governess even in spiriritual graces and duties. And so indeed it is admonished by the Apostle in this place.  Let your Moderation be known to all men. 
There is some difficulty, to conceive what consequence this exhortation of the Apostle can have upon that immediately foregoing, or upon what connexion it comes in here? say it had none: yet there may be a method, whether the matter be synthetically or analytically disputed; Divine Laws and Lessons are Aphorisms, not Declamations. And as for this of Moderation, it skilleth not much to inquire how it offereth itself, for (whether it be in speaking or doing) it never findeth its order, but maketh it; yet lest want of some coherence might make it seem impertinent, let us expostulate a little with our Apostle about it. Would he so earnestly have them to rejoice, (a good act of spiritual exultation) and it set upon a right object in the Lord: (contemplating the Divine Majesty, Perfection, Love, Promises, Benefits,) and exempt from carnal and creature-joyes. And that so incessantly, as always (in act or habit, in adversity as well as prosperity) and that with a Repetition; Again, (to be renewed upon every occasion, and extended to the utmost degree.) And that too upon his own warrant, experience, inculcation, I say rejoice; Now than would he so suddenly recall that his incitation? or correct such their consolation, by an immediate caution to Moderation herein: Is there any such fear, that Theological virtues, and their spiritual affections, should so soon degenerate, and be vitiated by excess? Certainly, there can be no nimiety in exulting in grace, and the love of God, and Christ. Nay, there is no mediocrity that may here be admitted. Not indeed; there can now be no exuperance in respect to the primary object. But there are also secondary objects, and acts about those objects; with the manner also of those acts; all which may very well admonish men to moderation. Though there can be no fear of redundancy, or superfluity of spiritual graces; yet spiritual delectations are here subject to the suspicion of both extremes. For a Christian man may ever covet the sensible and evidential comforts of them (which are not here to be engrossed) and likewise may be too faint in the defect of their sensible evidence. And therefore uses he this motive, in this very point; the Lord is at hand: viz. to come, and supply you with such everlasting comforts, and rejoicings, us shall need no moderation, because subject neither to addition, nor diminution. But does he not rather give the caution to our spiritual exultations, to put a check upon our carnal occasions? praised be our all provident God who hath exceeding graciously given us of this Land occasion of rejoicing, even beyond our expectation at this day. But I am greatly afraid of our immoderation, nay inordinateness. That out Feasting, and drinking of Healths, our Music, and Pageantry, our May poles, and Garlands, and Morris-dancers, and ringing of Bells, our Drums, and Trumpets, volleys of Short, and shoutings; have not sounded the soundness of our hearts, both in the Ears of God, and men. I pray God give us grace to be moderate in our meats, drinks, apparel, pastimes, or recreations, and revel, in our vain glories, boasts, threats, presumptions, expectations, lest the Lord see it, and be angry, and so provoked to turn our mirth into mourning. But God grant us, to be merry in the Lord, after a more sober, sincere, and sacred way. And that instead of being drunk with wine, wherein is excess; we may be filled with the Spirit: speaking to ourselves in Psalms, and Hymns, and Spiritual Songs, singing, and making melody in our hearts to the Lord. Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ: submitting ourselves one to another in the fear of God, that his delight may be in us, to rejoice over us for our good; and go on (as he hath graciously begun) to turn all our sorrows into joys.  
Further, to let you understand this Admonition was not without the Occasion. Let us look a little higher to this purpose, and draw down the context from the two verses before that aforesaid. Thence you may observe with me: There was a kind of schism or dissension, arising in the Philippian Church, (as what Church, even from that time, hath had the happiness to be without such enormities? nay, what Church hath not been unhappy in them?) But this division of theirs is nameless. For it seemed good to the Holy Ghost, and the holy Apostle, to silence and conceal it, as touching what point, or what particular it was. And so indeed all schismatical dissensions aught to be dealt withal. It's enough for the Church to complain that they are; though she speak not what they are, while errors and offences are but only known in their generals, Moderation may come in more easily to compound them, and that with less noise, opposition and scandal, than when she is put upon the scanning of every particular. And therefore she holds it both wiser and safer, to silence them in gross, than minutely to dispute them, especially, how tender is she to discover those precise nakednesses, when she perceives their Piety (for the main) observable in either Party, inviting to hid, nay, smother the singularities and personalities of each others infirmities? But o the temerarious immoderacy of, or more than Cham-like immodesty! How audaciously have we defiled not only our own nests, but ripped up our own mother's belly, and spit in our own father's face? errors and persons, crimes and names, how have we told them in Gath, and published them in Askelon, to make the daughters of the Philistines and uncircumcised to rejoice and triumph? what scandalous Ministers have we made, till we made the Ministry itself a scandal? while we laboured, yea, and usurped to the paradigmatizing of others, and they our betters. woe, and alas! what have we done but stigmatised our selus to the uttermost of infamy? by publishing our controversies, of Presbytery against Episcopacy, of Directory against Liturgy: of Independency against settled Ministry, and that grand quarrel of Oligarchy, or Anarchy against Monarchy: what hath all this immoderate clamour prevailed? but to make us a reproach to our Adversaries, a grief to moderate reform Churches, and a scandal to all good men, and a ludibrious hissing to the whole world.  
But to go on; This dissension, it seems, began betwixt women. And such hath always been the immoderateness of passions, and affections in that Sex. And women (I witted) had a finger also in ours, when they sacrificed, from their Plate, to their Thimbles and Bodkins; towards an Antiepiscopal, if not Antimonarchical War, not unlike those other, that break of their golden Earrings, to make up a molten Calf. But I would to God, they had been women of no unworthier rank and worse report, than they spoken of in this place? And I would withal, that our men (a many of them) had not been so uxorious, and men womanish in this same case; Than certainly they had made a much earlier, and easier way to moderation; which indeed is the thing that the Apostle labours here, and he labours it by entreaty. For moderation works, and is wrought, not by absolute commanding and imposing, but by fair entreating, and persuading. And his observation to this end is personal, mutual, equal. I beseech Euodias, and I beseech Syntic●e. O rare way of Apostolic moderation! that hath respect to all Persons, and yet without any respect of Persons, moderation is always impartial, and nothing more partial, than immoderation. As we have seen, and heard, how some have been wooed, and soothed even to flattery; and others (more conscientious, and meriting) deterred, and checked even to calumny and contumely. One party hath been entreated to preach, and to print; and the other (abler for both, and honester in both) forbidden not the Press only, but the Pulpit also. One hath thanks given him for his pains, another hath pains set upon him, instead of thanks. To such I will say with St. James. (jam. 2.1, 4.) My Brethrens, have not the faith of our Lord jesus Christ, the Lord of glory, with respect of persons.— Are ye not than partial in yourselves, and are become judges of evil thoughts? But if this work not with them, than I must say of them with St. Paul The time will come when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves Teachers, having itching Ears. And they shall turn away their Ears from the Truth, and shall be turned into Fables. 2 Tim. 4.3, 4. But I cannot pass by that detestable immoderation of their horrible partiality, in approving, or rejecting only by tradition; making their own characters of men among themselves, and so taking the Testimony, and giving the verdict upon them accordingly. One they will have gifted, though ignorant; another shall not have grace, though learned. But the most horrid of all was, to hire or to call in Accusers, and condemn; the accused unheard altogether, and unseen. But our excellent Moderator proceeds in his Moderating way; beseeching them both to be of the same mind. This verily is the way, and this the work of moderation. For there is nothing in all the World, that makes men to be more immoderate, than their being of many mind. Whereas Unanimity is the Mother, and Unity the Daughter of moderation. And they have a near Kinswoman, that follows next after them; which they call Uniformity. He exhorts them to be of the same mind, not only between themselves, but even with the whole Church, of which they were Members. For moderation is nothing betwixt particulars, except it be towards the general, or whole communion. We have known two dissenters (of Persons, and Factions) so to moderate, or suspend, or dissemble themselves, as to consent and combine to a more immoderate conspiracy. Wherein they have proved like Herod and Pilate; made (as it were) unanimous Friends, or confederated, only for the uncontrolled (the paricidal, regicidal) crucifying of Christ their King. This being of our mind (in exact speaking) is to relish, savour, resent or be wise about the same thing. (For the u●i y of moderation aught to be in minds, as in things: and some things, as minds.) And thus it implies a moderate union, or united moderation in the sense, will, and affections all at once. Now some have combined to follow their Senses, or Sensuallities. Their wills, or wilfulness; their affections, or affectations; without Judgement. Some again, to follow their judgements, or opinions, or rather delusions; without any good will, disposition, or affection at all. And thus have they run (headless, and headlong) into the utmost of unlimited immoderation in all their actions, and affairs. Now would such had listened, how the Apostle limits it here; to be in the Lord: that is, according to God's word, Spirit, Religion, good Conscience, and right Reason. Otherwise it will be (as it hath been) no unanimity, no moderation; but an immoderate association, confederation, and conspiracy, of Foxes tied together, with firebrands in their Tales, or Rumps; ranging, and ravening, to the consumption of the good and fruitful Field. Yea, and like to the Brethrens in iniquity; of whom it was said (and is to be said) Instruments of cruelty are in their Habitation. O my Soul, come not thou into their secret: unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel. Gen. 49.5, 6, 7,  
After he had thus concluded upon the matter, and defined the manner: See now, how he seeks, and sues to the means, or instruments, for the apt composing of the foreintimated differences. To a work of true moderation, the help of more than our moderation is required. And here also, to neglect the means (such as may be most aptly instrumental) is always to fail of the end. And good Lord! how have we forsaken our own mercy, in refusing, nay and rejecting the means; and that through the most monstrous abomination of immoderation, that our Sun might be darkened, and totally eclipsed; only because he laboured to shine as a light, in the midst of a crooked and perverse Nation. Our Glory put to shame, by the most shameless of all. Our Head spurned at by the very Heel, because he propounded the wall governing of the whole body. Our father abdicated (by Bastards surely and no Sons) because he would have arbitrated betwixt the Brothers fallen at odds. Our Sovereign Physician massacred most barbarously; because he endeavoured to have healed the Frenetick and Fanatic Patient. Our great and gracious Moderator mainly opposed, only because he offered all he might to reconcile. O skilful Pilot, unmercifully, and outrageously wracked, because he stood in the storm, to save all, but himself. Oh! The breath of our nostrils, the anointed of the Lord, was taken in their Nets; of whom we said, under his shadow we shall live among the Heathen, Lament. 4.20. The Apostle invited both sexes, (men and women) to moderate in this matter. But in that case, (woeful case!) no sex, age, degree, no Nation or Language, no Religion or Conscience, no Praedication or Petition, would be admitted to moderate or mediate one whit. O, the abomination of immoderation; not inferior i● the abo●●●●ion of 〈…〉 itself!  
To ●●ith●r of the ●●●●●●ting 〈…〉 h●re ●i●●s their 〈…〉 ●●●mendori●●s, Take 〈◊〉 that 〈…〉 in the Gospel. Surely, he praised them not for the●● preaching, nor once all owed a 〈◊〉, for to speak in the Church? Not, but for their other administrations, that might be advantageous thereunto. Not, not, such an immoderation and immodesty, 〈◊〉 never approved of, tolerated, or so much as connived at, until these our immoderate and inordinate times. But he denied them not (on neither part) their due praise, for other, their known graces, and virtues, Which was indeed the most ingenuous, and compendious way, to win them both fairly and briefly to a moderation, and union; As touching their lesser considerable dissensions. How fare otherwise was it with us, who were so immoderate, and disjointed in Sects, and parts; as to deny, and disclaim each others 〈◊〉, and virtues. And all because each 〈◊〉 would acknowledge 〈◊〉 S●●●t, 〈◊〉 of hi● own S●●●; concordly, but of his o●● g●●b●, and gang, 〈…〉 bu● o● 〈◊〉 own, ca●●●●●d 〈◊〉 ●o 〈…〉, hereof his o●●● party and 〈…〉, b●● of his own affec●●●●n, 〈◊〉 it l●gious, 〈◊〉 not z●●l 〈◊〉 in the i●●●●in 〈◊〉 that ran not th● 〈…〉 oth● 〈◊〉 su●●● of riot. I had almost sa●●, none 〈◊〉 but of their own Errors; and enth●●●●●s●●● But the Apostle here spoke it, from a be●ter discerning of Spirits; when be st●i●● even of these dissenters, their name's wer● written in the book of life, which undoubtedly be pronounced not upon their, dissension, but as a motive, yea and persuasion of their moderation. For nothing moves the very Elect more 〈◊〉 an accord here on Earth, than the thought, and persuasion of their recor● i● 〈◊〉. But Lord! how were we reprobated, 〈◊〉 by those that had most need to examine themselves, and prove their 〈◊〉 selves, whether they were not the repre 〈◊〉 〈◊〉 we 〈◊〉 they shall know th●● we 〈…〉 reprobates. Nor will we say, they are, but hope their following moderation will make it known they are not. If they will convert with some of the exorcists, let them bring their books together and burn them before all men. Even those black books, in which both the Ministers, and the Magistrates of England were deciphered, and as it were proscribed, either to calumny, or confusion. Else we may justly fear, their names are writ in that fearful black book; who resolve to live, and dye, in their dissensions, divisions, separations, factions, fanaticismes, seditions, treasons, rebellions: and (which is worst) in the immoderations of them all.  
Well! Moderation now having hopefully sped, or happily done her work. Mark now! how she invites to partake the Fruits, Rejoice in the Lord, seeing ye are now of the same mind in the Lord, and that with all the extentions, and inculcations as before. I add, upon the Authority, and temperament of moderation. Which he will have now proclaimed to all, though their dissension was concealed. Let your moderation be known unto all men. How happy a thing is it, when men's dissensions are not known, but so, as folded up in their moderations? would God ours were so wrapped up! we need not care who knew it. But alas! all men know our divisions; but what man knows our moderation. That is revealed, which should be concealed, and that is concealed, which should be revealed, and so we go altogether by contraries. And shall their glory and rejoicing be always, and altogether our shame and misery? Now mercy forbidden it. Sirs! Ye are Brethrens, let there be not longer strife betwixt you. Behold how good and joyful a thing it is, for Brethrens to devil together in unity: (unity of Doctrine, unity of Discipline, unity of communion, unity of commerce, unity of Administration and Officiating; for it is especially spoken of the Sacerdotal Brethrens.) If there be any Oil of moderation, to 'cause you to accounted that consecrating Oil which was poured up●● 〈◊〉 head ●●ecious; stri●e not more so f●●●ly 〈…〉, I pr●y you, pull him not by the ●ea●d, by which it ●●nne: nor 〈◊〉 those ●ki●●s of his G●●●●●●s down to which it w●●, but 〈◊〉 us revere 〈◊〉 ●●her in the●●●der and d●g●●e: Th●● so the ●●e of H●rmon, (the grace, and comforts of moderation and concord) may fall upon the Hill of Zion (the Church of C●●●●.) For there the Lord hath commanded ●ot in promise' only, but effects the blessing (here) and (hereafter) like for evermore.  
Now●, that ye may perceive, this Text respects, ●o● only that which wear before, bo●●her which follows also. It so easily and necessarily 〈◊〉 to the subsequent voi●●. That it is not safe for him to say (●e ●●●●full for nothing) nor for you to receive it as f●●nd unless you understand him, as indeed he me●●s; viz. immoderately, and after an inordinate manner. Yea, the next clauses stand (not out, but (as the scope of the Holy Ghost) come in very p●rti●●●●ly 〈◊〉 this purpose. Whether it 〈…〉 (thou good things) or supplication (against 〈◊〉) or Thanksgivings (〈◊〉 received benefits) your Requests (〈◊〉 any arguing of occasion) cannot be made known (that is approved) to God: unless in these externalls and temporals especially your moderation be known not only to God; but men also, which puts me in 〈◊〉 of the 〈◊〉 immoderation of men's prayers for War, and blood; with those of their Thanksgivings, for sad Victories and outward success. How in th●s● things, and ways; they appealed, expostulated, challenged, changed, arrogated, owned, adjured, obliged, limited, directed, pretended, ●oasted, tempted, and even mocked God. Having no other ground and assurance in all these, but the Spirits (O enthusiastical!) moving, without the word. And his secret will permitting of successes (O ●●●●●●ticall!) without the warrant, and approbation of his will revealed. When that almost deicidall murder was committed; what ground, or Law had they for it? but (as they said themselves) their own seeking of God by prayer; and his immediate answer. (O fanatic, and nefarious Blasphemy) and Amen thereto?  
Let us now go a little lower. And as above we had the Occasion, the Means or Instruments, and the fruitful Issue: so below we shall found the Matter, the Example, and the End of Moderation.  
1. The Matter; Whatsoever things are true. (Whether in doctrine, discipline, conscience, or manners: For there is no thinking to found true moderation in a false matter. We found that too true, in the false moderating or purging of the Parliament; the new modelling of the Army; the new erecting of a high Court of Justice; the Agitatorship, Mayor Generalship, Committee of Safety, and in the Protectorship itself. To say nothing of the Excessive, or Defective Errors, and Feign; of Presbytery, Independency, Anabaptism, and (the scum of all) Quakerism. Whatsoever things are honest, or venerable. Yea, the word signifies also grave, and comely: and points mainly at a decorum, in Persons, Manners, Offices, Gestures, Vestures, and sacred Places. About all which moderation is mostly conversant, and to which it is most convenient. And we see sufficiently, what an unhonest, and unhandsome indecorum immoderation hath wrought hitherto in all these. Whatsoever things are just. Here the Schoolmen more aptly place the thing of Moderation, than hence derive the name (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) making it an equitable and convenient part of Justice, to regulate and direct the rigour and severity of the Laws, according to their wholesome intention rather than strict words: for the common good, and the particular relief of certain persons, in certain facts; the contingencies and circumstances well considered, contrary to the unjust immoderations of so many Draconick Laws, Edicts, Impositions, and Exactions, of subscribing, swearing, protesting, cove●●ing, confederating, associating, engaging, addressing, and a●●juring, Whensoever things are p●●●, 〈◊〉 ch●st●. For Moderation is also apart of Temperance; ●e●●o●●● and dec●●t culture is in the modesty of the o●●● a● w●●t in the i●●er man Whatsoever things are lovely. And here also it is this fr●●●dly Moderation of men and manners, than renders all matters i● Church, State, City, Country, Parishes, and private f●●●ties) so amiable, and so mi●able: labouring thus to recone●● them, and so to conserve them; Contrarily, how odious and inimical was our immoderation, that made us call and count those of our own Religion, nay, those of our own blood● The Common Enemy, Whatsoever things are of good Report. How famous Moderation is would be known, and it is partly from this, that all men know how infamous immoderation hath always been: without Moderation, good things loose of their name and fame; Indifferent things have none in themselves at all but what they borrow from it; and even bad things have their infamy ●●ss●ned by it. It is only Moderation that gains a good report to men and things, and keeps it too, and promotes it also. However immoderate men have affected a good report, even from things of a bad report, And have presumed to raise a good name to themselves, only by taking away that of others. Yea, they have covered and conceited a fame from infamous actions. And 'tis not strange to see or hear of it; for such hath always been the folly and madness of immoderate ambition. Yet (me thinks) this is strange, that the infamy should be enured upon nothing else but Moderation. Who bore all the brand at first, but moderate men from both sides? And that under the Nickname (forsooth) of detestable Neutrallists. But fierce friends, I beseech you, If no body had stirred on either side, where bad all this stir been? If no man had meddled, had there not (think you) been more innocence on the one side, and less guilt on the other? without all doubt, the first brunt had been brought to nothing; if that the seconds (of City and Country) had not flocked in so fast, to the making of the Fray. Even in foreign Wars, the cause can be just, and good, but upon our part: In Civil Wars, it is seldom so on either, (where all things are to be moderated not by Arms, but Laws.) Moore seldom when it is of the Inferior against the Superior, or of the private against the public. In a word, know this; moderate men, though they have not been the greatest Sticklers, yet they have been none of the lest Sufferers. And likewise, whatsoever was wrong, the right hath prevailed at length; not by others Swords, but their prayers. And verily, if there be any virtue (intellectual, moral, or theological) it must be in moderation: which is both the Centre, and Circle of all virtues. And therefore, if there be any praise (as the reward of a good conscience, or a good work from God, or men) moderation will obtain (on all hands) at last. Wherhfore think on these things. Because things of moderations are not for light opinions, conjectures, suspicions, fancies, humours, affectations: but for serious meditation, solid ratiocination, sober reputation, certain resolution, firm conclusion, and diligent endeavour.  
2. The Example. See it, and hear it; for thus saith he that gives it. These things which ye have both learned (as true Doctrine) and received (as good Discipline) and heard (by my preaching) and seen in me (my exemplary practice) do (in a real imitation) Or, which ye have learned (to inform your understandings) and received (to guide your affections) and heard (to satisfy your consciences) and seen in me (to direct your conversations) do. And do these things indeed as well as think of them. For things of moderation (whether in Doctrine, Discipline, Conscience, or Manners) are not for contemplation only, and discourse: but for practice also, and execution. We all can speculate, and exhort to moderation, in all these things: but who, and what is the Precedent and Example? we easily observe the passive party always, and earnestly pleading for it: but when (on when) shall we see the active penny endeavour to any performance of it? If we should do no other, than what we have either (learned by observation) received (by custom) heard (by complaint) or seen (by experience) in this particular: I am afraid we should all be immoderate enough.  
3. The End, The God of peace shall be with you. God is the God of peace within, and the God of order without. And as both, and in both, is with the unfeignedly moderate, by his promise, presence, direction, and blessing. With whom than (I wonder) was that Devil of Warm, and disorder? or with whom already are many of those diabolical Instruments that lived, and acted, and died immoderately; some so Distracted; some so Desperate? But set them alone to stand or to fall to their own Master. Albeit, we may justly 〈…〉 ●●ith 〈◊〉 and 〈◊〉 were ●ig● 〈◊〉 ●●●sing, yet ●e cannot absolutely say their ●od was to be burned. How 〈◊〉, we are p●●swaded be●●●● things of 〈…〉 moderate men; and 〈◊〉 things 〈◊〉 accompany salvation. For the God of 〈◊〉 shall not only be with them, but wh●●●, the Peace of God (int●r●●d in their consciences, and external in their affairs) And such a Peace as passeth understanding, (it is meant of cr●●●d minds, whether of Angels or Men) to apprehended completely, or entirely ●asti●●●e, especially while mortality end●●●●. But we poor mortals (blessed be the immortal God) have now also a peace subject to our senses, or happily c●me home to our very sensible experiments. And yet surpassing our understanding 〈◊〉, namely, when we go about to con●●●●● or consider, by what means it hath pleased Almighty God, (who can work without means, and against means) to bring it thus about. We can impute it to nothing (under him,) but to the pious and prudent designs, consultations, votes, and resolutions of very moderate men; And that when all eyes were failing, all hands were feeble, and all hearts were faint. To the end it might be known to be his own work alone. For which (again and again) yea, everlastingly let his holy Name have the praise, and that peace of his (we hope) shall now keep us in this of ours. Shall keep as with a watch, and guard. For which still to the all Provident God be the blessing, the honour, and the praise! And (next to the Tutelary Angels) thanks to that Presidiary Soldier, with that Presidentiary Assembly. Whose gravely moderated Counsels (as a safe custody) we trust, will wall us about, against the seiging of our open, and the undermining of all our secret Enemies, As we pray the good God of Heaven, to keep both their, and our hearts, and minds (in sound judgement, and sober affections) against all the Temptations of Satan himself; and of all his Ministers. Yea, though Satan should transform himself into an Angel of light (as he did of late) and though his Ministers should transform themselves into Ministers of Righteousness, as they are ready enough to do, that can change themselves upon all occasions. Against all which, the Lord keep their, and our hearts, and minds, through Christ Jesus: Both through the merits, promises, and mediation, and in the faith, profession, yea, and even the moderation of Christ Jesus our Lord.  
Thus hath this Text and Truth looked round about to furnish itself from accessories, and appendents. Now look upon it as a Continent fortified sufficiently within itself, and standing altogether upon its own strength. Or view it as an entire compact of a goodly Fabric raised upon two main Pillars. Where had I but the Keys to let a man into every room and closet, he might see to satisfy a covetous mind: and could I but open every Casement, might discern a prospect large and fair enough to delight even a curious Eye. First, take notice of the two Pillars.  
Which are 

1. An Admonition.  
2. A Motive.    

1. The Admonition.  
Let your Moderation be known unto all men. In which are notable; 1. The Person admonishing, Saint Paul 2. The virtue, or thing admonished, moderation. 3. The Subject, or Relation, your moderation. 4. The Manifestation, or Evidence, Let it be known. 5. The object, or Extent, unto all men.  
1. The Person here admonishing. It is St. Paul the great Apostle, and he a pure moderate man. 1. An Apostle. Know than; it is for Superiors (and such as are eminently called in Church, or State) to be the Admonishers: and for Inferiors (in their private callings) to be the observers of moderation. Their part is to be the Agents: and ours to be the Patients in it. To give Laws, to our Lawgivers: regulate our Rulers; or moderate our Moderatours: if immoderate Polypragmonists, and Allotricepiscopists will usurp it; yet is it not for us, that would be accounted moderate men, to undertake it. Be it for our Governor to advice it, and enjoin it. Be it for us to pray for it, and expect it. And let us be admonished withal, besides presumptuous expectations, there have been, and may be even immoderate Petitions for moderation. Perhaps they proceeded from that old politic proverb: Ask an unequal, and an immoderate thing: that a moderate, and equal may be obtained. But they should be so politic, as to be advised, by whom, and from whom, it is to be so importened. Otherwise, beggars that would be their own insatiate carvers may well be sent away without their Alms. And moderate men do count an immoderate arrogator to do as much, as deny himself his own suit. 2. A moderate man. For so indeed he was; according to that complete character given of, and by himself. 1 Cor. 9.19, 20, 21, 22, 23— I am made all things to all men— But the immoderate man says quite contrary: I would have all men made all things to me. Thus you may distinguish them by their mottoes, and their manners are accordingly. For the one condescends to others necessities, capacities, conveniences, advantages: the other must have all apply to his own opinion, humour, fancy, affectation. One makes himself a Servant, where he was free: the other makes himself a Tyrant, where he was a Slave. One becomes a Jew to the Jews (complying with them) in all lawful observations: the other becomes a Jew even to Christians; compelling them to undergo their unlawful exactions, and impositions. One is as under the Law, to them that are under the Law, (dispensing with a harmless and decent ceremony) the other rather than endure a ceremony, will let go the Law itself. One is as without the Law, to them that are without the Law (in matters of liberty, and equity) the other is without Law, even to those that are, and would be under the Law. Because (however it be with others) he would have no Law over himself, but his own william. One is all this, to loose of himself, that he might but gain others: the other is all this, to the loss of all others, that he might gain to himself. Now than, how aptly may he admonish to moderation; that so acted it? But how scurvily it found'st in all such men's mouths, as were adversaries to it? to hear an immoderate man advice, or ask for moderation, that never afforded it: or to urge it, that never intended it. Is, as if an anarchical Leveller should remonstrate for a regulated Monarchy: And a rigid Presbyterian should preach for a moderated Episcopacy: unless it be to serve the Truth, rather than the Time.  
2. The virtue, or thing admonished. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Moderation, which is a virtue of virtues (as I said at first▪) And would require not only a whole volume in Morality, to show how she governs every virtue: but a just Treatise in Divinity, to set forth, how she serves every grace, and seasons every duty. I shall labour to present her only as in a Type. For being such a transcendent, exactly defined she cannot be. Neither indeed is she to be described, but according to her equitable and well proportioned circumstances of things, and persons, and time, and place.  
1. The Hebrew knows it by no other name, nor hath a more principle expression of it, than by that of Rectitude; or (plurally altogether) Rectitudes. To note, That moderation comprizes in it all kind of directness and uprightness, both in matters natural, moral, politic, and religious.  
2. The Septuagint make use of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Gods attribute only: as if creatures were scarce capable of it. And that as an attribute of his mercy only (as if God's mercy were the greatest moderation of himself) in his propitiousness, indulgence, condonation, reconciliation, acceptation, etc. For so they use it in Psalm 86.5. Ezra. 8.9. 1 Sam. 12.22. Even the Apochryphas also adds it to his justice, and judgements. Wisd. 12.18. his chastenings and corrections. 2 Mac. 10.4.  
3. It is severally translated both in the Text, and new Testament; moderation, modesty, equity, humanity, gentleness, clemency, courtesy, patience of Spirit, and softness of mind. And all these sunanimous renderings are but to signify, how many qualifications of virtue go to make up this great one of moderation. As modestly, not only in the shamefast culture, but humble apprehension of a man's self. Equity, in case of due and right, with respect to convenience and necessity. Gentleness of Natures; Clemency of Superiors; Courtesy of Equals; Patience in Trials; Softness of Inferiors; and Humanity of all, and in all rational conversation.  
4. The ancient Fathers (Greek and Latin) generally translate it modesty: and mean it, some of a decent demeanour of a man's self; some of a benign interpreting of others actions; but mostly of a patiented toleration of the Cross and persecution. Inferring hereupon the Lord is at hand: so to redress and reward all: Among which I may not forget Tertullian, for a translation by himself. Probum vestrum coram hominibus appareat. Let your honesty appear before all men. He so speaks in his Book of Formall Culture. And speaks to such women as were careless of their modest behaviour before men; upon pretext of the purity of their hearts and intentions to God. To these he makes the Apostles intent to be this. Ad quid, nisi ut malitia ad vos accessum omnino non habeat; & ut malis & exemplo, & testimonio sitis. To what end is it? but that the malice of the Devil, the flesh, and the world may have no access to you: and and that you may be for an example and a testimony to bad, both women, and men. Moderation than is a thing very meet, and much becoming all Sexes. It not only prevents the evils of either Sex by itself: but especially the scandals of both Sexes met together.  
5. The Critics also in their notation of the name, do confer something to the signification, though not enough to the perfect definition of it. Whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justum, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simile, consentaneum conveniens, put all together, and they help somewhat towards the description of it, viz. Moderation is that whereby Justice departs from her rigour, and a man yields of his right, only to do that which is convenient in equity, consentaneous to right reason, and decent in every circumstance.  
6. The Schoolmen and Moralists, some make it to be a potential part of Justice, bringing (not in severity) the fact home to the Law; but rather (in equity) the Law down to the fact. Not suffering the Law to be in force against any, before herself had a being. And though the Law takes upon her to censure of no more than the postfact, yet even so Moderation benignly interprets it in some favour to the Sufferer, all circumstances considered. It would have every censure warn, before it strikes. But above all, it cannot abide the immoderation of such a sentence, as shall exalt and set up itself for the present, and against one: and at the same instant to repeal and cry down itself for the future, so as to concern any other. Because it takes Laws to be intended, not for an execution at once, or upon one: but for a perpetual rule and example to all severe penalties, and such as wherein it is hard to observe a Moderation or Proportion; it takes them to be (like those of the Talion Law) intended rather in terrorem, and for prevention; than precise execution where it seems to desert the strict Letter of the Law, it doth but now appeal to the mind of the Lawgiver, what he himself would have done, if the particular case had been now brought before him, and whether his Reason would not there somewhat have ruled the case, where it was not possible for words sufficiently to provide? And whether the Law itself was not intended for somewhat indefinite; where examples and contingents are so indifinite; and so often found to fall out? And all this it doth, lest summum jus might become summa injuria. And that Justice herself might have her commendation for moderative, more than vendicative: as minding rather to amend, than confounded. Notwithstanding all this; though moderation be not cursed, and cruel, like a Stepdame, in her corrections, but tender, and compassionate as a mother: yet is she fare from being over indulgent, remiss, dispensing, arbitrary, or licentious. Not so, as that men should grow immoderate in their vices, and crimes, upon a presumption of a moderation in the censure or penalty. Some again take it for a price, and masterpiece, of Prudence; wisely discerning betwixt what is just, and fit: and so giving sentence, rather congruously than severely. Not rashly, and arbitrarily dispensing with the wisdom of a Law; as if it were no more but a leaden Rule: but circumspectly and benignly interpreting it, as that it may not prove an Iron Rod. Gravely supposing that there is a natural intended equity in every Law (although unwritten) to correct (upon occasion) the literal written rigour. In as much as a Law intending general events, cannot be so cautiously devised, and composed; as to provide sufficiently, and conveniently, in case of every particular accident. And therefore the prudent dictate of right reason is often feign to interpose, and moderate between the bark and heart of the Law. That the Law being but one, and bound up in Syllables; might abound in its sense; and might justly and wisely apply to the variety of Facts, and their more various circumstances. Moderation is wise; and hath her eyes in her head, to look round about her: And so likewise, wisdom is moderate, in judging what is necessary, what convenient. But after the imprudence, nay, and impudence of immoderation, it rushes forward arrogantly and unadvisedly to what it affects, (Like a Horse in a blind Halter) not seeing what is considerable on either side. Mark an immoderate man; and he never marks what you say; because he minds only what he would say himself. And it hath been observed (even in matters of no less importance, than Church, and State (Government) none have been more immoderate, than the unlearned; or but half-witted at most. For biased affection's have not been ware of any true advertisements. And so they have boldly mott their bolts, without either fear or wit. As we have a Senate: O that we had a Synod of moderate men! never till than will prudence play her part, for the peace and truth, both in Church and Commonwealth. But to proceed with the Cardinal virtues. I found moderation is a chief property even of Fortitude also. For in the body, it is no more but the strength of a beast: it is the mind that gives it the moderation of a man. All other things are but the Iron and Ammunition: but this is the Gold, and precious mettle of Fortitude. By those indeed others may be conquered, but by this alone it is, that a man overcomes himself. A man that is immoderate in his passions, you shall always have him either daunted, or desperate, in the appearance of difficulties, or approach of dangers: what is it but moderation, that makes the true temper, betwixt a pusilanimous fear, and an over-confident audacity? what are all th● Aggrestions of Fortitude, but over-dareings; and all the perpestions of it, but under-shrinking; if moderation be a way? And how comes in that Heroic Spirit (our Royal Martyr) with his Motto of more than Conqueror, Who left nothing of moderation unattempted: who set upon nothing of force but to which he was forced and necessitated. Who laboured to have made his Religion, and reason, and Laws to prevail, more than his Arms, who studied to prevent or remove all difficulties; although they were not occasional only, but contrived. Who looked upon dangers, as others more than his own. All whose fears were for nothing more than the common misery, who strove altogether to be on the defensive, and not on the offensive part, who did all these honest and honourable things, that aught to be done: before he suffered these more than dishonourable and dishonest evils, that must be suffered, who looked death (to mortals th● utmost of terribles) clearly in the face, bold as a Lion, while the Foxes and Tigers stood by trembling and amazed, both covering their faces and hanging down their heads. In a word, who left his Empire with more true courage and valour, than all his enemies could usurp it. After so great a pattern of magnanimous patience: there's no telling of our Sequestrations, Decimations, Confiscations, Imprisonments, Banishment, Mancipations, Mutilations Murders, Deaths: not, though peradventure it might be said we moderated ourselves to suffer them, with courage and constancy too in our kind. Lastly, as for Temperance, who but the sensual are insensible that the All of it is in Moderation. It were long to speak of the immoderate luxury and voluptuousness, in meats, drink●, apparel, and other carnal pleasures, and vain delectations; which they of every Sex, Age, and Degree, had given themselves up unto. And they not only our oppressors, who had engrossed to themselves the fat of the land, and lived to no other purpose, but to suck the sweet of it. But they also, who have no other ways to sweeten their oppression, but by helping to devour their own honey; since the robbers had entered the Hive, making this their only contentment to follow the time in all the vanity of it, for all the misery of it; even these men also seem to me (whether they live in War or Peace) to be borne to no other end but consume fruits. Of these therefore I say, It will be hard to found moderate men to reason, that are immoderate in sense. Neither are such men fit to be consulted about the public health and soundness, that have addicted themselves to spend their own days, in a continual sickness and distemper. Who but dispensing Epicures (though pretending Stoics) (men of decoited patrimonies, or of desperate and despicable fortunes) were the authors of all our disorders? (whose God is their belly, and whose glory is in their shame) Phil. 3.19. And there is no greater care of any, than of such, to lavish and squander away our hopeful peace and prosperity again.  
7. Thus hath Moderation entered the nature and definition of all the four Cardinal Virtues, (Justice, Prudence, Fortitude, and Temperance) And if I should now speak of the three Theological graces, (Faith, Hope, and Charity) Moderation comes in to the description or true consistency of them all. For exempt them from this, and Faith easily degenerates either into credulity, or infidelity: Hope into Presumption or Despair: and Love into hatred or vile affection: yea, and all Religion, either into Superstition or Profanation. Let the Grace or the Duty be never so good and holy: yet Moderation is well-busied to the bettering of them. Though not in their absolute nature, (peradventure) and necessity, yet in their best convenience, and in every meet circumstance, that may concern or adorn them. And so is no allay even to the highest Powers of Godliness, and operation of God's Spirit, but is the very height and eminency of all such devout exercises, as amount to no more but a reasonable service of him. Yea, even in the deepest mysteries, it is a being wise unto sobriety; and in the outward practice, a being wise unto salvation: tending only to order and edification in them both.  
8. As it is the salt, or discreet seasoning of things spiritual. So it is the soul and vigorous life of things adiaphorous. Nay, it changes their very nature, converting them into that of its own. For it is moderation that makes indifferent things good: as it is immoderation that makes them bad. It is the whole substance, in a matter of circumstance. Yea, it is the rule and Canon, in all Rites and Ceremonies. Since our breaches and irregularities seemed at first to burst forth about Rites and Ceremonies ecclesiastical (and they so immoderately rejected, upon pretence they were immoderately imposed) let me here speak as a moderate man, to moderate men. All actions (human, or divine, private or public) must necessarily be attended with some circumstances. In the human, and private, every private man hath his liberty: in the divine, and public, every public man aught to observe his order. And whether is it not just and meet, that the public should be of a public choice, and determination? without all question, it belongs peculiarly to the ecclesiastical polity to have her liberty, and authority, for the making of her Canons and Tenets about external and indifferent matters. To which liberty of the Church, every private man's liberty aught to subscribe, even for the authorities fall. If such things retain but their middle nature, and no more; what now should hinder a conscience (informed and guided according to the dictates of right reason) from assenting, and subscribing? especially, when they neither labour, nor savour of impiety, idolatry, superstition, insignification, burdensomeness, lightness, nor profaneness: but contrarily, are moderate, decent, solemn, devout, adorning and edifying. Though Rites and Ceremonies ecclesiastical be not accounted simply as parts of divine worship; nor to have an internal sanctity in them: yet are they not without their external integrity and beauty; and therefore to be reckoned of as sacred appendices ornaments, and adjuments at lest. Whereby the Church is rendered more reverential, and estimable, not only to those that are within, but also to those that are without. It may here be distinguished betwixt Rites, and Ceremonies Divine, and Human. Those that are purely Divine, are universally to be retained of necessity. Such as are these which formally concern the Sacraments in their institution. The merely human are not to be admitted, if they come with an austere imposition, and strict obligation upon conscience, as necessarily tending to salvation; and yet having no more ground for all, but tradition only. Nevertheless, the ecclesiastical, as they are not to be esteemed as purely Divine: so are they not to be accounted of as merely Human. For they are the order and harmony of Religion; the guide and help to devotion, and have something consonant to God's Word even in this, that they have nothing repugnant to it. If than there be nothing in them directly against Faith, Reason, or good Manners, but that they may conveniently serve for uniformity, and consent, for exhortation, and incitation: they are not only to be not reproved nor opposed by any; but being lawfully instituted, or by being an innocent custom received, they aught rather to be praised, and followed by all. And therefore they rather are to be reproved, who do accounted it their singular praise, and as it were part of their private authority; to reject or altar, ancient and harmless uses and customs: whether it be because they would have all such to be utterly neglected; or because they would have some of their own fancies or inventions, to be introduced and embraced in their stead. Although such Rites be not to be estimated, as of a Divine right; perpetual, immutable, necessary, efficacious; as the Word, Faith, and Doctrine itself. Yet ancient and well settled Ceremonies (not superfluous, nor defective; but comely and useful) are not to be changed, upon a pretext, not, nor upon every probability of something more profitable. Because all the benefit may be such as may not countervail the danger and damage of the innovation. Therefore, in all such as are of a sober and settled use; it is temerarious to seek, or work their alteration; and it be for no more but the peace and unities sake. If at any time an alteration or abolishing of them (or any of them) be thought either necessary, or convenient; it aught to be the act of the whole Church in her representative, not neglecting her also in her diffusive capacity. But a thing of so much consequence, aught not to be usurped by every private man, in his private place. This is the business, not of the Ministry alone, nor of the Magistrates alone: It properly belongs to a Synod (rightly convened) and a Senate, to decree, and effect it; by their prudent and mature consultation, and consent. Nor are they so much to respect the factions, or seditions, petitions, complaints, remonstrances, objections, importunities, or tumults, of Recusants, Sectaries, Schismatics, fanatics, Separatists, or Singularists. Because they that turbulently, or peevishly oppose the Church in her order, and peace; will consequently (nay, peradventure do it purposely) to oppugn her in sound Doctrine, and entire profession. But of late have we had the sad and shameful experience, how the overheady exploding of our Discipline hath sinisterly proved to the much prostituting, and almost profligating of our Doctrine; and that by enthusiasms, mere lies, and blasphemies, horrible to be uttered unto Christian ears. If it may not be otherwise persuaded, or ruled (by all that moderation can do) something of indifferency may be yielded or remitted, or permitted (as than it was) during the impetuousness of such headstrong violence and extremity. But all immoderation is to be examined, now that (by God's good and wise providence) moderation is come in place. Clamour is not now to prevail, but reason. Nor are immoderate affectations to be admitted; but moderate affections. Every pretext or cry of Christian liberty, or weak conscience, is not presently to be accepted for such indeed, as it doth pretend. The property whereof, is to be more willing to hear, than earnest to object; to be readier to depose itself, rather than pled only for its dispensation; to look at, and labour to acquiesse in others satisfaction, as well as its own. Something (when they are found to be such) may be indulged to weak Brethrens, but nothing to false Brethrens. Act. 16.3. Gal. 2.4. and 5. vers. 2 Cor. 6.14. Eph. 5.11. If they be but things indifferent, why than should not a man be as equal for their acception, as for their refusal? nay, why not for their reception rather; when moderation hath made them good, and Authority lawful? They may be superstitiously abused, and so they may be profanely neglected. There may be a superfluity of them to scandal and offence: So there may be a deficiency of them to disorder, and confusion. These things perhaps may not simply approve our consciences to God: but by these things we may commend ourselves to every man's conscience in the sight of God. To conclude this point; though uniformity be no absolute note of the Catholic Church: yet such Canons and Rites, as have been decreed in general free Counsels, are to be preferred before those that are constituted in this or that particular Church. Albeit these are to be observed, rather than those: because it is neither necessary, nor possible to bring the universal Church (whose unity is that of the Word and Spirit) to our uniformity. Hence it is a hateful thing, for particular Churches to make comparisons in matter of this Nature: Or for these things to be undervaluing, or invective one against another. Most of all for one Church so to arrogate, as to seek to reduce and conform another herein to itself. Because it is to be charitably supposed, that every Church hath good cause and reason for those of its own. To which every member of it is bound in conscience to submit, and conform. Yea, a member of one national Church sojourning in another, is not now obliged to the Rites of his own Church: but (to avoid scandal, and for unities sake) aught rather to apply himself to the laudable uses of the present place. How odious is it than, for one of the same Church, to take upon him to propound, and promote the customs and usages of another Church; before those of his own? This (in a moderate way) have I said for Ceremony. Much more might easily be said of Episcopacy, Liturgy, holy Festivals, sacred Temples, Music in Churches. Canonical hours, Decent Vestures, and Gestures, Ecclesiastical goods and Tithes. (In most of all which there is something more than Adiaphorous;) though nothing more than requires moderation: albeit much to the confutation of immoderate men. But rather than to check at these immoderations, or propound a moderation in these particulars; I will here wait (with all moderate men) to accept it from a Synod most willingly. Which the Lord (for Christ sake) sand us! even a reverend, and blessed Synod, of moderate men.  
9 Besides what moderation hath plainly appeared to be in itself: it is not a little illustrated from its contrary, immoderation. Which is nothing else but an extreme viciousness of Persons, in their judgements, opinions, passions, affections, actions, manners, pretences, and designs. Of all which we are not so pathetically apprehensive in the qualities, as in the effects. What was it but immoderation? that turned Episcopacy into Presbytery, Presbytery into Independency; Independency into Anabaptism; Anabaptism into Quakerism; and Quakerism almost unto all kind of Jesuitism? That turned Religion into policy; Reformation into Innovation; Profession into Pretence, That turned Ministers into Soldiers; and Soldiers into Preachers; Prophets into Prognosticators; Churches into Stables; Palaces and Collegiate places into Taverns and Alehouses; cathedrals into private habitations; Church-Organs into Tavern-Musick. That turned Parliaments into Juntoes; Parliamentary edicts into military remonstrances; The Counsel of State into a Counsel of War; and Oaths of Allegiance and Supremacy into Covenants and Engagements; Fundamental Laws into arbitrary impositions and exactions. That turned Liberty into Licentiousness; Order into Confusion; Government into Tyranny; Freedom into Slavery; Propriety into Sequestration; Degrees into Parity; Plenty into Poverty; Peace into War; Security and Safety into Jealousies and Fears. That turned Courts of known Law, into an High Court of unknown Justice; and lastly (so it could go not further) principality into Protectorship, and all loyal Subjection into most horrid patricidal, regicidall Assassination.  
10. After all this upon Moderation at large I have yet once more to take a narrower view of it, as it is described in my Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Moderate thing. The Adjective neuter put Substantively, or the concrete in stead of the abstract. May not this emphatical form of speaking be to note the quality of moderation invested with all its acts, and circumstances, for take moderation in the abstract merely, as a naked quality, disposition, or habit; and however it may even so affect a man within himself, yet it affects little or nothing in others. Or that, be it never so fair or moderately contrived, and concluded, for the manner of it, yet all this is nothing to manifest a moderation, if the matter or thing itself be immoderate. Or that moderation (as all other Graces and Virtues) are to be commended and extolled in the abstract: but admonished and commended in the concrete. Because the quality is for applause: but the practice for exhortation. Or, would he thus prefer some one moderate thing before another? For there is a meliority, and a putiority in things of moderation. Or would he not thus bring every thing, though not to one measure, yet to one nature of moderation? For true moderation is but one thing in all things. I rest with this thought, that the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the same reciprocally with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is the conveniences and behovefulnesse of all actions, and passions (which our Saviour himself had respect unto in all his) Mat. 3.5. and 2.10. and 7.26. and is required in all his Saints. Eph. 5.3. Tit. 2.1. 1 Tim. 2.10. 1 Cor 11.13.) For whatsoever is meet, is moderate and whatsoever is moderate, is mere. And so it amounts to as much as the same Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 7.35. That which is comely, which hath with it there expressly the just bounds of moderation: that is to say, when neither the Imposer casts a snare, nor the Submitter is distracted in his Duty. And so (on God's name) let all things be done decently, and in order. 1 Cor. 14.40.  
3. The Appropriation, or Subject to which the Admonition relates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Moderation.  
1. Yours primely, and chief, let your moderation first be known to others; yea, though their moderation be not known to you: that so theirs may come to be known to you at last. But first yours, and than theirs, Always in the way of Moderation, some (and they chief ones) must first begin, that so the rest may follow after, Admonition may peradventure much persuade it: but ti is example that most induces to the perfection of it. I hear many say, would God things were well and handsomely moderated amongst us. But all proves but a vain and fruitless wish, while no man gins to go about it: In this therefore we are all to be dispraised, that we sloathfully leave the praise to others, to sit upon it. Notwithstanding we are all ready enough to own it to ourselves: that is, to challenge it, rather than to attempt it, which is as much as each man exacting another's moderation, but no man exhibiting his own. How eager are that sort of men now to claim it, that did so furiously disclaim it heretofore. Moderation is with them now a favourable dispensation; which before was nothing else but a cold lukewarmness, or a detestable neutrality. While their fiery zeal burned, we heard no other, but curse ye Meroz, because they came not to the help of the Lord against the Mighty: cursed be he that doth the work of the Lord negligently; cursed be he that keepeth back his Sword from blood.— down with it, down with it even to the ground.— cut it of root and branch— with hundreds of such like abusive fumes and flames. But now (that God be thanked) he hath quenched their thorns; they begin to call for poor Lazarus to dip the tip of his finger in water to cool their tongues, etc. Though I wonder, with what face or confidence they can ask that, which themselves would not afford: or presume to obtain that to themselves, which they denied to others: Nevertheless, I wish with all my heart, they may found moderation in all her bowels (so they would not prove Snakes in her bosom) that so she may heap coals (in the best sense) upon their heads.  
2. Yours personally. For moderation is of Persons, before things. They are our passions and affections that first ask moderating: and than nothing can be done by us immoderately; nothing can seem so to us, that is not simply evil. Had we but this Salt in ourselves, we should soon have peace one with another. Mark. 9.50. For it is impossible he should be unsavoury without, that is so well seasoned within. Mark, how men dispute, discourse, preach, pray, pled, nay clamour about Moderation: when all the immoderation is in themselves only. Such and such contends to have Courts, Offices, Jurisdictions, Discipline, yea, Prerogatives, Privileges, Liberties, etc. regulated so and ●o: and yet (would they examine themselves, and others discern them) there is nothing needs more regulation than their own judgements, opinions, passions, affections, humours, fancies; affectations. O man! do but moderate thyself, and all things else are soon made so unto thee.  
3. Yours plurally, A single moderate man can only satisfy, and sedate himself, but no more. And the moderation of a few avails little; especially where the moderate party is out voted by the immoderate. This, (o this!) is to be looked upon, and lamented as the spring, the stream, and the Sea of all our immoderations. The Lord increase the numbers, and measures of moderate minded men! for the peace of the Church, for the flourishing of the Land, the honour of the King, and the glory of his holy Name.  
4. Yours properly, as Christians and not as moralists only. To read so much of moderation in morality; and to found so little application made of it in Divinity; would make one think it to be their virtue, and not ours. But that the Mistress might not borrow of her handmaid; St. Paul first observed it on Christ: and so, as Christians, appropriated it unto us. If therefore we observed or consider it in ourselves as we aught; our moderation hath these Prerogatives to theirs. First, theirs had no more but mere men for their examples; ours hath for its patte n the Son of God himself. Next, theirs had but only the Rule of Reason to moderate itself by: ours besides the moral Law of God, hath also the Law of faith. Again, theirs was to govern inordinate passions, affections and appetites as vices to nature: ours, as sins against God. Again, theirs rended to moderate a Republic only, but ours the Church also. And again, their passive moderation was to die like Stoics: but ours like Martyrs. Lastly, theirs looked no further than men and mortality, but ours at God and eternity. Now though their moral virtues needed those moderations, which our spiritual graces simply do not, brings the more immediate, and special measures of the Spirit. In which there is no fear of excess, and from which there's no danger of an utter defect. Yet for all that, our exercises of them want moderation very often: because if not through our contrary corruptions; yet through manifold emulations, and indiscretions; they are too subject to either extreme. Now God grant, that moral men may not excel us in moderation! lest so their moral virtues may take scandal; and have cause to call our spiritual graces into question.  
5. Yours collectively; as a Church. For the Apostle speaks it to the whole Church of the Philippians. The moderating of a Person, is much; but of a Church or Congregation, much more. Because, it is always harder to bring a multiplicity of Spirits, unto the unity of the Spirit. O this Church moderation! that indeed is to be laboured for above all. For the Commonwealth can never be moderate, where the Church is not first so. What but immoderate conciliables, and conventicles, have hatched, and fomented all our immoderations? And now there's no hope or likelihood, out of a moderate Senate, and a moderate Synod, to alloy them. And this we hope in God they widow l do: because the Lord is there at hand. At hand to moderate, at hand to help, and bless their moderation.  
6. Yours precisely; as of the same particular Church, and especially among, and within yourselves. For though all Churches aught to be moderate, and aught to remark and consider the moderation of all Churches: yea, and one Church is bound to make known her moderation to all Churches. Nevertheless, our moderation is not necessary to all Churches, in every matter. Because (all things well weighed in their causes, or circumstances) this, or that thing may be moderate to this, or that Church; which to another may seem, or prove immoderate. Surely than these men must needs be very immoderate, that cannot content themselves within themselves; but must seek to moderate or model, to reform or conform, one Church to all Churches; or all. Churches to one Church. How incongruous is such a thing, and absurd? Especially when it is of the more famous, and renowned; to the more slender, and obscure. We detest (and not unworthily) the usurpation of the Romish Church; in that she so arrogantly presumes to reduce into her communion, all Churches, by an uniformity of discipline, as well as doctrine. And shall we device, or endeavour so far forth in her invitation, as to make another proud Catholic, of a poor particular Church? God forbidden.  
Thus far of the appropriation here, or relation to our Subject. Now give me leave to take all the Subjects of it along; as I found them elsewhere. Whereof the most eminent is  
1. Christ himself. 2 Cor. 10.1. Now I Paul myself beseech you by the meekness, and gentleness, or moderation of Christ. Lo here Christians! moderation is Christ's own attribute. Whose Person was a moderation, betwixt a God, and a man; whose actions were a moderation, tempering graciously betwixt his great perfections, and our not less infirmities; whose passion was a moderation, satisfying the Justice, and meriting the Divine mercy both at once. But we are chief to consider, what use the Apostle here makes of it. Though he makes here a triple propounding of his own person, yet it is not as a perfect pattern of moderation; he leaves that to Christ alone. Yet doubtless he doth it to single out himself from some others. And indeed, though we all may admonish to moderation; yet no man is so fit to adjure others thereunto, as he that is of a singular eminence therein. Some have conceived him to speak here ironically; speaking now to false Teachers, and their Followers. And verily, a man scarce knows how to speak to such of moderation, and speak in good earnest. They may well be taunted and reproached with the best men's moderation: For they will never be entreated, or reduced to it, not not in an ordinary way. He beseeches them, but he says not what. For they that will not be entreated by moderation, a man may spare the rest, because they will be persuaded by nothing at all that good is. It was upon some immoderation of theirs, whereupon he was enforced to challenge them by this. And that was a despicable estimation, first of his Person, than of his Office, and lastly of his Doctrine. And this was the very immoderation of them with us; O this was theirs altogether! I need say not more. But these had a fond conceit or presumption of his being more meek and moderate in presence, than in absence. Just so it was with one (of blessed memory) who while he was in presence, they presumed him easy, and soft, and mild (and that moderation was his only immoderation) but in absence, they found him wise and bold, (not only beyond their expectation, but to their admiration) And this (even this) was the main reason why they durst not endure to hear of his presence any more. But notwithstanding all this, the Apostle conjures these false Teachers, and their followers by the moderation of Christ. And so will I do ours. Now I beseech you by the moderation of Christ, (by which your sins must be pardoned, and your Souls saved) learn moderation yet at length: and if you will not be Friends with it, yet be not Enemies to it: despiseing, dominion, and speaking evil of dignities, on the one side: and having men's persons in admiration because of advantage, on the other.  
2. Ministers. 1 Tim. 3.3. For such an one aught to be, not greedy of filthy lucre, but patiented ●r moderate, Why such an affirmative enforced upon such a negative? but to teach, That Ministers (and others also) had yet been moderate in their opinions; had they not first been immoderate in their covetousness, what else was it, but a greedy aim at their great live, which caused them to convent (nay, and circumvent) so many for scandalous Ministers, and Malignants? But the next word to it is also to be taken notice of, Moderate, not a Brawler. (Not quarrelling whether with tongue or fist. But if like i● in the strict original, (unfighting) which puts it into my thoughts, that if Ministers had not been so immoderate as to turn Soldiers: Soldiers had never been so immoderate as to turn preachers. There was a scandalous report of a Minister so traitorously pugnacious, as to take that fatal Axe in hand, and do that diabolical execution. Which if it had been so, the Papists might have boasted, such hellish King-killing Instruments were to be found amongst others also; as well as among their own Priests, and Jesuits. But Brethrens of the Clergy! you know moderation is among the most excellent of the ministerial endowments. Now by the moderation of Christ I beseech you, (in matters of discipline, order, uniformity) let it not be said, A Minister, and nor moderate.  
3. All Christians. Tit. 3.2. Gentle or moderate. 1 Pet. 2.18. The good, and gentle, or moderate. The places speak it of all Christians, of all sexes, ages, degrees, callings, conditions. For it is Moderation (the universal virtue) that be fits and becomes them all.  
4. Moral men, and Heathens. Act. 24.4.— Hear us of thy clemency, or moderation. It was there the apologetic compliment of a Heathen Orator to a heathen Governor. However, it serves to let us observe, that moderation was required and expected even among Heathens, and that not in their persons only, but in their places also. Now than, what a horrible shame were it, that we should be driven to suspect it, or bidden to despair of it, in the persons, or places, of Christian professors.  
4. The Manifestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let it be known; Thus namely,  
1. Simply apparent in itself. He doth not say, make them to know it. As he uses a word of near kin, in the next verse, to signify so much. Let your requests be made known, etc. For in truth it is an easier thing to make our requests known to God: than to make our moderation known to men. And because the Apostle puts these two evident things of ourselves (to God, and men) so near together; it learns us, that no man can rightly make his prayers known to God, that neglects to let his moderation be known to men. For even while he is offering his gift at the Altar, he may there be convinced to remember, that his Brother hath something against him in this defect. But if a man want this moderation within himself. Lord, what prayers doth he make? Surely, he is like one of those immoderate Suitors to whom Christ said, ye know not what ye ask: or rather like one of those, of whon St. James said, ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. Or else he kills and desires; in passionate, uncharitable, envious, and revengeful prayers. Or he asks not in Faith, nothing wavering, etc. Or he first seeks not the Kingdom of God, etc. Or he cried not to God in his heart, when he howled upon his Bed. Or he prayed to be seen of men. Or he used vain repetitions, thinking to be heard for his much babbling. This minds me to put those men in mind of their inordinate prayers; who prayed, not in their immoderation only, but for their immoderations also. But to proceed upon my first hint; It is sufficient, if moderation be known, or evident to be such in itself: whether all, or every one will conceive it to be so; yea or no. For if she had no more evidence, and demonstration in herself, but what she must be glad to borrow, or obtain from all, or every man's apprehension and opinion of her: One man would fancy her to be one thing: and another to be another: and so she should be nothing at the last. Whereas (whether they will conceive it so, or not) that indeed is moderation, that satisfies the best reasons, and suits with the most conveniences, although it be not answerable to some men's opinions; yea or (for the present) may be to some men's particular inconveniences.  
2. Known really, to be very moderation itself, and no other: the same and not the contrary. Not austerity, rigidness, inexorableness, imposition, compulsion, on the one hand: nor yet remissness, dispensation, connivance, arbitrarynesse, or licentiousness, on the other. But a middle kind of equity, indulgency, benignity, betwixt both extremities. Men over-strickt and nice; yea, and men very profane and lose; neither of them will know moderation to be as it is: but rather, as either of them have a mind to make it to themselves. And betwixt them both, it never escapes the imputation or calumny, either of a superstitious restriction; or of a profane relaxation. And (which is strange) the strict man thinks it too strict for his liberty: and the licentious man thinks it not remiss enough to his libertinism.  
3. Known plainly and sincerely: not pretended, or dissembled; not vaunted or boasted. For if it be either insimulation, or ostentation, neither of these can make a true manifestation of it. Because one makes it appear to be what it is not: the other would make it appear to be more than it is. Over-backward men, and likewise such as are too forward; neither of these are the true propalatours, but even both of them (what through fear, or flattery) are but the pretenders to it. One sort of them are too slack to promote it: and the other are so hastily anticipateing, that they even prevent it. But there is no such pretext or counterfeiting of moderation as when the false is borne before men, in stead of the true. I have observed that a seeming moderation, or peradventure a presumption of that which was true, upon false grounds; hath been the cause of all our immoderations: and in the Church more especially. As namely, a pretending to reformation, and yet an innovation intended. A conceit of the necessity, or perhaps but the expedience, of conforming one Church to another, in circumstances and external matters. An affectation of conned phrases and garbs, as a token of unity, and concord. An expectation, yea and a gloriation of the Enthusiastic motions of the Spirit; without, beyond, yea, and against the word. An unnecessary scruple of Faith not to be compelled. An abusive arrogation of that they call Christian liberty: And a politic toleration of all kinds of Sects. And thus indeed while we would feign ourselves to be moderate, we fall into all manner of immoderations.  
4. Known; positively so determined, and declared; not questioned, not disputed in sceptical way. Moderation, albeit it offers itself to the sober and solid discourse of reason: yet it cannot endure the stubborn, or peevish tergiversations of opinion. Nothing makes more against it, than when men meet, not like Arbitrators, to moderate; but like Antagonists, to controvert; nay, and like Adversaries, to contend. I wonder, how shall other questions be moderated, if moderation itself be the thing called in question? when it is not admitted in any controversy, it is the itch: but if she herself come to be caviled at, it is the scab of disputation.  
5. Known effectually; not merely known, and no more but known; As if all were but barely to propound it to every man's indifferent judgement; and so leave it to every man's arbitrary prosecution. Why doth the Apostle exhort and admonish to make it known? if that the very making known, had not fully in it th' force of admonition, and exhortation? No doubt, the promulgation or Proclamation, was not without the virtue of the authority, and of the obligation also. Because in vain were it known, if it were not to be observed, and imitated by all that knew it. What, Friends, I beseech you! Is this all that you call moderation (or that you understand in the way of it?) a thing only to be known; not done? To propose something, and yet impose nothing, though never so necessary, or convenient? Ye would make an indulgent Law of it indeed; that must only give you leave to give Laws unto yourselves. Nay, and to make yourselves the Moderatours of moderation itself. O let your moderation be known (even yours) yet at length! As well by receiving the Rules of it from others (especially your Superiors) as in giving Rules of it either to yourselves, or others. Are you ignorant? Moderation will bear with it, till you be instructed. Are you erroneous? be not immoderate, and you will more easily be rectified concerning your Errors. Are you scrupulous? Moderation will commiserate you, and labour with you for the deposing of those needless scruples. Are you weak, truly weak? Moderation will pled to a dispensing with your weakness: so you yourselves pled not too immoderately to have your weakness only dispensed withal. Intending only to retain it, such as it is, and hug yourselves in it: not caring, nay, not abiding to be either informed or conformed. But are you factious? what hope can their be of any moderation from you? what help of it to you? O the forlornenesse of this inconsistency! It were not Faction, nor would not be, if it were not immoderate. Are you frowardly cavilling and wrangling? Moderation will confute and convince you though she cannot appease and sedate you. Are you subtle and dissembling yourselves for the present? Moderation may permit you, and peradventure (for the time) connive at you: but she cannot approve you, not applaud you, not repose in you. Lastly, are you schismatically and seditiously turbulent and pernicious? Moderation must now (of necessity) look about her, lest you spoil her of all she can call herself, and of all that can come of her. And must be forced to let you know and feel, she hath as her tender remissions for her requisite coertions.  
6. Known throughly and completely, to Faith, Conscience, Reason, Sense. For to appear fair and open in one thing, (a mean one) and to act covertly and cunningly in another, (and that the main) This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not a single-hearted equity, but a dissembled and double-hearted iniquity. But immoderation is this veteratory hypocrite, which can even soothe and dandle a man in things of less moment: the rather to ensnare and enslave them in matters much worse. We have heretofore beheld with regret, how versatilely and versutiously she hath played her part, betwixt rigour and remissness upon one or other. And how with sounds of liberty, she would have lulled us asleep in our slavery. But God be thanked, her Comi-Tragedy is done, and her Actors hissed of the Stage; yea, her nails are not only pared, but her hood also is pulled of, to the undeceiving of many well-meaning people, who were partly persuaded by the painted Sepulchers, specious glitterings; and could not suspect that noisome rottenness that was within, till they also had smarted for their learning, and that their sensible experience had beaten them of the soundness of their faith. But this veil of immoderation done away) we all may now behold with open face, how Moderation (that Princely virtue) is come imperfectly to appear what she is; and to manifest herself to all others (that will not be blind) according to their several faculties and capacities. As to be known to faith in things of faith; and to conscience in things of conscience; and to Reason in things of Reason; and even to sense in things of sense. What more than this remains, either for Moderation itself to do, or for all moderate men to desire? How extremely than should they divert, and (as it were) wire-draw her, that would hale her up to the doctrine of Faith, when she is now only about wholesome Discipline. Or that would drag her down to every pettish and petty scruple; when she is now upon things, first of hers, than of their Christian liberty. But to object irrationally against her reason, or to be senslessely refractory to her sense. This is to be exploded as altogether immoderate.  
7. Known multiplicitely. For as there is no exercise of grace and virtue that aught to be more universally notable in the Church of Christ than Moderation: so none hath more apt and eminent ways of making itself known. By the quality or habit so it is to be known to our selus: but it is the moderate thing, or act, whereby it must be made known to others. To others made known exactly, ere it can be exacted and importuned from others. Actively made known in affection and discretion: passively known, by approbation and acceptance. Known in preaching, prayers, profession, disputation, demeanour, conversation. Known by sight and experience, by hearing and good report. Known so as communicative, not in grost. For of a hid treasure there is no benefit, even our personal moderation is to be imparted; but our official much more. Known so as now evidenced, but attained long before. For always it is to be supposed, where there is grace in some measure, there also is Moderation in some degree, because Moderation comes along with reason, but much more with grace. Made known so palpably as that it may be passed all suspicion. For in truth we are mostly affected so immoderately ourselves, that it is not an easy matter to persuade us thoroughly of others moderation. Known, to stir up others to moderation, at lest to prevent the contrary in them. Known to God's glory, the Church's peace, the Commonwealths prosperity, one another's edification, and every man's own praise. In a word, Moderation is that by which all other virtues are made known to be such: what virtue than is required to the making known of itself?  
5. The Extent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto all men. Men, and men universally, are the objects of our Moderation, of whatsoever Nation, Sex, Age, Degree, Vocation or Condition they be.  
1. Jews and Gentiles, so was the Apostle moderate towards both, and between both, for the gaining of both, 1 Cor. 9.20, 21. But by our immoderations we loose both them and ourselves to boot. What Jew will convert to that Church, that is distracted about harmless and convenient ceremonies? That will have all ceremonial discipline and order extirpated, under a colour of their ceremonial Law's abrogation. St. Paul would dispense even with their legal rites, that so he might win them to the substance of the Gospel; and shall we loose this substance both to them and to ourselves, in contending about the shadow? This is not the way to promote them to jealousy and emulation; but to intrusion rather and commixtion. As it was too evident of late, when they proposed to purchase our Churches, and petitioned to set up their Synagogues amongst us; and not a few of our own Christians, (as a scandal no doubt of our immoderate distractions) turned Jews. What Gentle (that favours any thing of true morality) would convert to that Church, in which he can perceive little or nothing of a virtuous Moderation; Can he believe there's the divine Ordinance, where's such human inordinateness; will he imagine that such can be religious to Godward, who provide not things honest before men? Dear beloved Christians! let us learn Moderation, even for the Lords sake, That so we may give none offence, neither to the Jew, nor to the Gentle, nor to the Church of God, 1 Cor. 10.32. (It is spoken of a modification in matters indifferent, and the discreet use of Christian liberty therein.) And therefore it is admonished (in things of a middle nature) to give scandal to none; lest the Church and Gospel might hear ill: both from those without and those within. But that there might be such a modest and moderate condescension on all parts in things lawful and expedient, as they without may not be deterred, but attracted, and they within not aggrieved, but confirmed.  
2. Heretics, It was immoderation that made them such; and nothing but Moderation can make them otherwise; will they easily be reconciled to that Church, wherein they observe less harmony and concord, than is to be found among themselves? where there is such branding one another for Antichristian and Babylonish, even about matters that are fare enough from entrenching upon the foundation. How have we provoked the old Popish challenge, to show our Church, and to upbraid us of late, that we wanted so much as the face of a Church? Wots ye well (Brethrens,) how many have turned Papists, upon scandal taken at our intestine broils? Besides, those other that have confirmed themselves in their errors. Alleging, that Church was built upon no foundation, that could keep itself into consistency. Come on therefore, in the Name of Christ, all ye moderate ones, and let our moderation be known to them, I mean, not to tolerate or connive at them, but if not to convert, yet to convince them.  
3. Schismatics, If our Moderation had been known to Schismatics, Schismatics immoderation had not been known to us. It is certain, there was too much of animosity and acrimony of spirit on either part. Either the bridle was not carried on handsomely, or the spurr was putting on too hastily, or else these wild and untamed beasts, cunningly got the bit between their teeth, and so ran headstrong, with the reins upon their necks, to the casting of their riders headlong. And so they committed Religion with Policy, Doctrine with Discipline, Liberty with Licentiousness, Law with their own wills, Sovereign with Subjects, Nobles with Peasants, Priests with People, City with Country, to the confusion almost of them all. But I hope they will now have the patience to hear a wor-of Moderation. Brethrens! have ye done well & avisedly to rend Christ's Coat? nay, have not some of you done as ill and odiously as to pierce his side? was it heresy that caused your schism? nay, what heresies hath your schism caused? was yours not more but a separating from the Church? nay, was it not a turning the Church into a separation? what say you else to your separate Congregations? Moderation will tell you, that differences about Discipline, can be no causes of Separation, (much less of Subversion) so the Doctrine be safe, and agreed on on either side; yea, and that the Church's unity and peace aught not to be infringed for every inferior truth, or lesser good, or seeming evil, much less for every unsatisfied scruple, or taken scandal: lest of all, when all is but to satisfy men's malevolence, ambition, covetousness, singularity, peevishness, blind zeal, ignorance, and the like. If any man be irresolved (God be blessed) we have (one and other) Laws now again to appeal to; and not Arms: which (we may be sure) will (with great Moderation) indulge the simply seduced; and severely censure none, but such of the Seducers, as wilfully will perish in the gainsaying of Core. Come than, and let us meet in our Mother's bosom, and consult moderately, and consent. And (to stop the mouths of our insulting adversaries) we'll tell them of their incurable schisms, after (by God's mercy) we have healed our own.  
4. Weak Brethrens, In my apprehension, Moderation hath a harder task to search, and discern such as these, than she hath to indulge or secure them. For the Patient once found out, the wound is soon cured. These for the most part are like some Beggars by the way side, that cover themselves with scurf and clouts, pretending lameness and diseases, on purpose to move compassion, for the readier obtaining of a larger Alms. But if they be thus sickly minded indeed, the symptoms are, To discover their disease, and especially the part affected, to bewail their infirmity to God-ward, and not to bemoan it only before men: to labour after their own cure, and not cherish their own diseases themselves; nay, and look that others should foster them likewise. If they cannot yet be cured themselves, yet (mean while) to be cautious of infecting others. To repair to the Hospital in that case provided, and not to delight in roving up and down. And there is Moderation (the skilful Physician and expert Chirurgeon) not to lance and fear, burn and cut, but to treat their sores tenderly; as readier to pour in oil than vinegar into their wounds: but if these apprehended not the Allegory, let me say to them in few and plain terms, Children! if your infirmity be neither pricked indeed, nor affected: Learn ye these Lessons, as ye look for the favour of Moderation, Do not think that she must always part with her strength, if ye will always keep your weakness: nor that she must therefore loose her liberty, because you will not attain to yours: or that she must never follow the dictate of her own conscience for the dispensing with yours. But let your conscience be informed by her conscience, and your liberty subscribing to her liberty; and your weakness depending upon her strength. So shall you neither take scandal, nor she give it, because it is now moderately accorded betwixt you.  
5. All, both Christians and men, That by the means of known Moderation, men may become Christians, and Christians Saints, and Saints like the Angels of God in Heaven. That beholding our comely order, and godly conversation, and hearing our sound prophesying: if there come in one that believeth not, or one unlearned, he may be convinced of all, and judged of all; and thus the secrets of his heart may be made manifest; and so falling down on his face, he may worship God, and report that God is in us of a truth; That the heretical may know, that after the way which they call heresy, so worship we the God of our fathers: yea, that their mouths may be stopped while they see our moderation, in yielding to all that's truth in them, even while we are opposing their errors. That the schismatical and factious Zealots, may be convinced that they are carnal, and walk as men, or are but Babes in Christ at the last. That the very Babes in Christ may see, we that are strong are doing all to bear the infirmities of the weak, and not to please ourselves, but every one of us to please his neighbour to his edification. That every man may abide in the same calling wherein he is called, and therein abide with God. (O, I cannot but here call to mind the great immoderation of men surpassing the bounds of their proper callings, the main cause of all our miseries. While Cobblers and Tinkers turned Preachers, Soldiers turned Lawgivers, Subjects turned Tyrants, and Servants turned Masters) Moderation goes on in good lessoning to make herself known. That such as are called being Servants, should be obedient to them that are their Masters according to the flesh, with fear and trembling, in singleness of their heart as unto Christ. That Masters forbear or moderate threatening, knowing that their Master also is in Heaven; neither is there respect of persons with him. That children should obey their parents in the Lord, for this is right. That parents should not provoke their children to wrath, but bring them up in nurture and admonition of the Lord. That wives should submit themselves unto their own husbands as unto the Lord. That husbands should love their wives, even as Christ also loved the Church. That the aged men might be sober, grave, temperate, etc. the aged women in behaviour as becometh holiness, etc. the young women that they be discreet, chaste, keepers at home, etc. the young men that they be sober minded or discreet, That an Elder be not rebuked, but entreated as a father, and the younger men as brethrens; The elder women as mothers, the younger as Sisters with all purity. All this is the end of Moderation, being made known to all men, yet even in all this she boasts not of things without her measure: but according to the measure of the rule or line, which God hath distributed to her; she is a measure not only to reach to all men in general, but to every man in particular.  
6. If Christian Moderation must be known to all men; how much more than to one another; and to one as well as to another? Can we call that Moderation, which some men feign before some; and yet flinch from it before others? Here they are much in the approof and applause of it: there they are altogether in the invective and calumny against it. Whatsoever these men are, certainly Moderation is always the same. Bidding us always be moderate, first within ourselves, than amongst ourselves; Bearing one another's burdens, and so fulfilling the Law of Christ, pleasing all men in all things, not seeking our own profit, but the profit of many, that they may be saved: Restoring a man that is overtaken in a fault, in the spirit of meekness; every man considering himself, that he also may be tempted. Nevertheless, so to withdraw ourselves from every brother that walketh disorderly, as noting that man, and having no company with him, that he may be ashamed, yet not counting him as an enemy, but admonishing him as a Brother. This is the way of Moderation, and would God it had been always so with us! But o Brethrens! we cannot but be sensible of what measure you meted to us; what measure soever you expect from us. It was through your immoderations that we were made a spectacle unto the World, and to Angels, and to Men. We were fools for Christ's sake, but ye were wise in Christ, we were weak, but ye were strong: ye were honourable, but we were despised: ye were full and rich, and reigned as Kings without us, and would to God you had so reigned, as that we also might have reigned with you. Ye were they that gave up your names to Christ, but you cast out our names as evil. You called yourselves the called, and the godly party: but we could hear nothing but Antichristian, and the common enemy. Who sowed the enmity (which hath ever since continued it) under the names of Episcopal and Presbyterian; well-affected and Malignants; Parliamentarians and Royalists of Roundheads and Cavaliers? If you have a mind the enmity should cease, let these differential nicknames be objected or mentioned no more betwixt us. Let Heretics, and Schismatics, Anabaptists, Independents, Quakers and Levellers, and such like, merit the perpetual enurement of such diacritical appellations. But let us (in God's Name) who are children and brethrens, glory only to bear the Name of our Father. And in as much as we were baptised into one Name Christ's: let us carry one Name before us, Christians. But if (by the immoderation either on your part or ours) hearts be so tainted, and tongues so tipped, that these divisive terms cannot be forgotten. Blessed be God for that Royal Advice, and that wise Counsel that sits to compose all our differences. By whose Authority (under God) we trust (to make it a perfect amnesty or Act of Oblivion) all these shall (will we, nill we) be utterly put to silence. But we that are willing (I hope) shall herein also, and hereby, Let our Moderation be known to all men.   

2. The Motive.  
The Lord is at hand. Moderation certainly must be both a most excellent grace, and a most necessary duty. For more could not be said to the enforcement of it. As will evidently appear, whether by this moving cause be meant the Lord Christ's being near, or at hand.  
1. In his Word and Gospel which is nigh unto us, to instruct us sufficiently, (yea, perfectly) to Moderation, in body or mind, in persons or places, and in all Affections, Actions, Passions, Speeches, Gestures, Habits, Accidents, or Affairs. It is our line, cord, measure, cannon, rule, both to regulate us in our faith, and moderate us in our manners also. As for things adiaphorous, or of a middle nature; hence likewise have we the true Touchstone for their Trial, and the equal balance to weigh them by. For if they be not here commanded, we know they are not good, or not good so to be made necessary, and so imposed. And if they be not here forbidden, we know they are not evil, or not so evil, as to be thought unnecessary, and so neglected. The word that moderates in all things else, hath left these things only to our Moderation. Nevertheless, hath not in these things left Moderation (active or passive) to us as a thing indifferent, because it is there commanded, yea, and the things so moderated, consequently commanded also.  
2. By his Spirit: abiding with his Church to guide, or way lead it into all Truth: and into all order and expedience of it. For it seems good to the Holy Ghost, as well as to us, to be moderating and directing, even in matters indifferent and ceremonial, Act. 15.28. And mark how moderating, to lay upon you no greater burden than these necessary things. If the Spirit and the Church think them necessary, it behoves us to think them no great burden; Nay (according to an emphatical kind of akyrologie) the necessary things of these, or the things that are necessarily of these: For there may be some things necessary, or necessarily to be advised, and accepted, even in things of themselves not necessary. Such as are in outward ceremonies, peace, order, unity, decency, avoiding of scandal, preciseness, singularity and the like. And that this is according to the Moderation of the Spirit, no body (throughly scanning that place) can deny.  
3. In his Presential Providence, or Providential Presence, viz. to observe, approve, promote, and reward our Moderation. 1. To observe it And therefore let us behave ourselves moderately, as children before the face of their Parents; and as Servants in the eye of their Masters; It is the Lord, let us therefore gird our Coats unto us, (Joh. 21.7.) not only for natural, but Christian modesties sake. Let us buy of him white raiment, (pure and innocent Moderation) that we may be clothed, (with order and comeliness) and that the shame of our nakedness, (lose and slovenly services) do not appear, (not only for him, but for all the world to take notice of) Rev. 3.18. But above all, let us be careful to cover the dung (of our filthy immoderations) for the Lord our God walketh in the midst of us, Deut. 23.13, 14. 2. To approve it, of which we have proof sufficient and clear, both by his own will revealed, and in the eminent examples of his Saints. 3. To promote and further it. For Moderation that meets with so many enormities, exorbitancies and obstacles, to resist or retard it: needs always a more special presence and assistance of divine grace and power, both for the propagation and establishment of it. 4. To reward it. For where had not Moderation (right Moderation) the blessing and comfort of peace and unity in the Church, of plenty and tranquillity to the Commonwealth, of plain satisfaction to consciences, and of plenary contentation to all sorts and conditions of men?  
4. By his own instruments and ordinary means, ordained by him to that end. At hand now indeed, graciously & wonderfully presenting himself in presenting to us, his great Vicegerent, our Royal Moderator (the very picture and pattern of moderation, modesty, equity, clemency, courtesy, gentleness, patience, and all that this present grace can be said to signify or intent,) Ready (in his Restauration) to restore the Church to her former unity; the Kingdom to its ancient liberty, and both to their fundamental and perpetual safety. All which (he well knows) is not to be done by any more apt expedient, and convenient means, than in and by moderation, understood in her full and perfect sense and sway. At hand to help that multitude of Counselors, for the establishment of truth, of peace, and safety, that neither good purposes may fail, nor the people fall. That matters may be consulted and concluded, though not answerable to every man's immoderate importunity: yet to the moderate expectation of all. At hand (we hope) in a godly, learned, grave Synod, where ignorance may be informed, weakness confirmed, perplexity resolved, wilfulness convinced, and heresy, faction and hypocrisy utterly exploded. And are all these at hand? and the Lord himself in all these? Hold than dear Christian Friends; and you my Brethrens of the Ministry especially; and let us not now run hand over head. Is it for us Privates, (I beseech you) to preoccupate and forestall the public Authority? let it be a mark upon those that have been too backward heretofore, to be now too forward: that so they may give some testimony of their pliable disposition to become straight again, by overbending themselves. But as for us, let us stay the time, and yet a little longer possess our souls in patience. If we have lost, they will redeem it: if we have been disgraced, they will vindicate it; if we petition, they will answer it: only let us so moderate ourselves, as to wait their moderation.  
5. Lastly, by Death and the last Judgement; to visit and do vengeance upon all the iniquities of Immoderation; when he shall stop, not only the mouths but the breaths of immoderate men, and cut them of from troubling his Church, yea, giving them over to a desperate immoderation of cutting of themselves, and by being over-wicked and over-foolish, to die before their time. That is, by their own wickedness, rather than others Justice; yea, and that raging rather than repenting. And as for such of them whom he hath suffered to die in their nests: It was but a sad sign that human judgement was too moderate or mean, for their dreadful deserts; and therefore he reserved them (it is to be feared) to that of his own. As for all the rest, Almighty God hath wonderfully made use of no more evident means than their own Immoderateness, (of pride, ambition, treachery, hypocrisy, covetousness, lusts, oppressions,) whereby to supplant cunningly, and utterly overthrew one another. To the end, that Moderation (which is the stability of Church and State,) might again (by his wise, just, and good Providence,) be restored and established. So be it.   

A Contemplative Invocation for MODERATION.  
O Almighty, Everlasting, and only wise Lord God who judgest the world with righteousness, and thy people with equity. Are not thy ways equal, O Righteous Lord! nay, are not our ways unequal? unrighteous wretches that we are. For we have gone astray like lost sheep, stumbling from the ancient path, the good old way; loving to wander in ways not cast up. Our whole life and way hath been either a backsliding, or a halting, or a turning either to the right hand or to the left. We have not walked with a right foot, not not in our best actions; but have started aside like broken bows, even in our best aims. Our manifold transgressions in all their inordinateness and immoderations (the fire in our bosoms, and rottenness in our bones,) are not unknown to thee; who markest all our steps, and tellest all our fl●ttings. Now, because it hath pleased thee to moderate thine own Law, by the Gospel of thine own Son. Most humbly and hearty we beseech thee, (for the meekness and Moderation of Christ, our blessed Saviour) to pardon and heal our backslidings, and grant, that by the leading of thy gracious spirit, our ways may be so directed, that our steps may be ordered according to thy Word. That our eyes may look right on, and our eyelids look strait before us, to ponder the paths of our feet, that all our ways may be ordered aright, and we turn neither to the right hand nor to the left, but wholly removing our feet from evil. And for as much as it hath pleased thee in great mercy, and after a wondered manner to free our necks from that iron yoke of those mighty Hunters and Hammers of the Earth, our Egyptian Taskmasters, that scourged us with scorpions: and hast in like manner restored to our Head our Nursing Father, to carry us in his bosom, to draw us with cords of a man, and bands of love; Thou that hast thus raised him up in righteousness, establish thou the Throne of his Kingdom as the days of Heaven; direct thou his ways, and prolong his days, that thy pleasure may prospero in his hands. And teach us now to be subject unto the higher powers, and to submit ourselves to every Ordinance of man for the Lords sake, giving to Caesar the things that be Caesars, and to God the things that be Gods. He whose is Counsel and sound Wisdom, so counsel our multitude of Counselors, that they may be to us in stead of eyes, that their good and wise purposes may not be disappointed, nor the people fall; but that the peace and safety of us all may be therein; Vouchsafe so to order and moderate all those, to whom thou hast committed the Word and Ministry of Reconciliation, that they may pray and beseech men, in Christ's stead, to be reconciled first to God, and than to one another: Approving their Ministry, by being indeed the Salt of the Earth, (through their discretion and moderation) salted with fire (of love as well as zeal) And never suffer that Salt so to be infatuated, or loose the savour, that it be thenceforth good for nothing, but to be cast out, and trodden under foot of men. Let it be our study and care, (not others reproaching) first (Physician-like) to heal ourselves: that having cast out the beam out of our own eye; we may see the more clearly to pull the mote out of our brother's eye. Purge us therefore (we pray thee) from all immoderateness of passions, affections, or affectations: those dead flies, that cause the ointment, (which should heal our divisions) to sand forth a stinking savour: A very little of which leaven is enough to leaven, or sour the whole lump, or mass of all our actions and affairs. Fare be it from us, to be so unwise as to measure ourselves by ourselves, or to compare ourselves among ourselves; be it our part rather not to please ourselves, but every one to please his neighbour for his good to edification. Led us (O Lord) in thy Righteousness because of our enemies: make therefore thy way straight before our faces; lest they blaspheme and say, Where is now their God? where is now their Church? Do thou quash those Cockatrice-Egges in the shell, which heretics have hatched, that they break not forth into vipers; and so thy children be not only starved with stones in stead of bread, but even poisoned with Serpents in stead of Fishes. And for as much as a Kingdom divided against itself cannot stand; knit thou thy Word, the Church, and our own consciences so together, that the gates of hell may not prevail to break this threefold cord. Break down therefore the partition-wall, and let the enmity be slain: that we of one body, one spirit, one faith, may be of one mind in the Lord. And not divide the child, nor halt between two, nor serve two Masters, nor couch between two burdens. Nevertheless, let us not be so precise, as to forbidden even the casting out of devils in thy Name, because they follow not with us. Nor yet so censorious as to say, he that is not with us is against us; but to say more aptly to this purpose, he that is not against us, is with us. Sigh there may be the same substance of truth, though not exactly under the same circumstances, yet (we beseech thee) stir us up to the keeping of the unity of the Spirit in the bond of peace. And seeing so many as are perfect are thus minded: if any man be otherwise minded, do thou (Lord God) remark it to him in good time. Howbeit, whereunto we have already attained, grant us to walk after the same rule, minding the same thing. Neither suffer us to judge one another any more, but to judge this rather, that no man put a stumbling block, or an occasion to fall in his brother's way: To the intent our good of liberty be not ill spoken of either by one or other. That so we sin not against the brethrens, wounding their weak conscience, or set them at naught by our not walking according to charity. Abate therefore the vigorous zeal or emulation of all such Sons of Thunder, that are for nothing else but sire from Heaven, not knowing what spirit they are of, in contending so bitterly to break the bruised reed, and quench the smoking flax, wholly bend to bind heavy burdens upon men's shoulders, yet can even therein so dispense with themselves, as scarce to touch them with one of their fingers. Be pleased withal to rectify and establish their judgements that are yet children in understanding, tossed to and from (like waves of the sea) and carried up and down with every wind of doctrine, by the sleights and cogging juggle of men. Who are so superstitious in their scrupulosities, as not to sow in observation of the wind, neither yet to reap in their regarding of the clouds, and those no other but clouds without rain. As they abound in their own sense, so let them be fully persuaded in their own minds, that to the clean all things are clean: neither let them presume to call that common or unclean, which thou thyself hast cleansed. Discover to them their own nakedness, that seek not further, but to sow to themselves Fig-leaves of frivolous pretences, and their lameness too, that trusts only to the broken reeds of their own wilfulness: and so kick against the pricks of lawful Authority; and strive against the stream of universal consent. Quiet each one of those querulous spirits, and malcontents amongst us, who (worse than the wild Ass) brayeth, when he hath grass; or the Ox that loweth over his fodder. Confute them likewise to their faces, that dote about questions, and strife of words, with perverse dispute of men of corrupt minds, and destitute of the truth. Pull down and deface those whited walls, and painted sepulchers, where there is no other cleansing but that of the outside of the platter. That compass sea and land to make a Proselyte, that strain at gnats and swallow camels, and put on sheep's clothing to no other purpose, but to the rending of Christ's seamlesse coat. Quench the tails of those smoking firebrands, whose peevishness and perverseness hath proved smoke to our eyes, vinegar to our teeth, and thorns in our sides. Teach us with submission to admire thy wise dispensation, of clean and unclean beasts in the Ark. And therefore so moderate us, as that we may neither be too hasty, nor severe, in offering ourselves, to the plucking up the tares from amidst the wheat; lest we root up the wheat also with them. But let us be content to possess our souls in patience, if both must grow together till the harvest, Nevertheless, help us that are of Christ, to have no communion with those that are known to be of Belial. For what hath the wheat to do with the chaff? Remove from us all such as would remove the ancient Landmarks, and break the common hedge, and let their own conscience be the first Serpent that bites them. Confounded both the tongues and the hands of all those tumultuous ones, children of noise and clamour, that are given to change: who to build their Babel, would not care to turn the whole earth upside down. Free us evermore from the tyranny and slavery of men overwise and overjust, that wring the nose till they bring forth blood, strip the naked of their clothing, cell the poor for a pair of shoes, that turn judgement to wormwood, cause truth to fall in the streets, and equity cannot enter. That have set servants to rule not only over us, but over Princes: And (like Ismaels' own sons) not caring whose hand could be against them; so their hand might be but strong enough against every man. Uncover their skirts, open their own faces, and let them be clothed with no more but the shame and dishonour of fanatic God-mockers, that have fasted for strife and debate, and to smite with the fist of wickedness, bowing down the head like a Bulrush, and yet putting forth the finger nevertheless. Hating their brethrens, and casting them out for thy name's sake, and yet saying, let God be glorified, yea, killing them, and thinking they have done thee good service. Put to confusion that harlot's forehead that cannot blush; break to pieces that crooked thing which will not be made straight; and who so will dash against that rock, let it fall upon him again and grind him to powder. Arise, (O Lord!) and disappoint the cunning craftiness of men that lie in wait to deceive. And let not the children of this world boast themselves in their generation, far wiser than the children of light. But graciously prevent us with thy watchful Eye, that while Judas is awake, the Disciples may not be found asleep. Laugh to scorn the vanity, and negligence of all them, that in the work of the Lord, build upon the Sands; labour for, sow, and feed on the wind; and nothing but beat the air: and so ran altogether in vain. Stir up the slothful spirits of such as (sluggard like) only fold their hands, and cry out (at every difficulty) there is a Lion in the way. But they that pray for the peace of Jerusalem, and bear good will to Zion; comfort all their hearts, and cover all their heads, and strengthen all their hands; to be valiant for the truth, fight the good fight to the finishing of their courses, and receiving of the Crown. Satisfy, or rather stint thou the stomaches of those Daughters of the Horseleech, that cry continually give, give; and never say it is enough. And let it always be a snare to those sacrilegious God-robbers, who devour that which is holy, and yet never once vow to make inquiry. Sopp those stolen waters, and break the staff of that bread of secrecies which are sweet and pleasant to the thief, that entered not in by the door: to the end that he who planted the Vineyard, may eat of the Fruit; and he that feedeth the Flock, may taste of the milk: and the Ox treading out the Corn, may not be muzzled; but that the labourer may be accounted worthy of his hire. So order thou every man in the calling wherein he is called, that he may therein abide with God, not walking disorderly, like a busibody; nor wand'ring from his place, like a Bird from the nest, nor exerciseing himself in great matters, or in things that are to high for him; neither yet essaying or seeking great things for himself. Especially not meddling with the strife that belongs not to him; lest it so falls out that he holds a dog by the ears. So moderate all our sensual appetites, that we may remember to put the knife to our throats. And though we have found honey, yet temper us so as only to eat so much as is sufficient for us; lest we be filled therewith, and vomit it up again. Give us neither poverty, nor richeses; but feed us with food convenient for us. And having food and raiment, grant us therewith to be content. As knowing both how to be abased, and how to abound. That in all cases and conditions our moderation (both of body and minds) may be approved by thee; and known to all men. Grant this for Jesus Christ (our only Mediator, and Moderators) sake. To which blessed Son of thine, with thee (merciful Father) and the Holy Spirit, be the worship and the glory, now, and ever, world without end. Amen.   
FINIS.   

A CATALOGUE of some Books printed for Henry Brome, at the Gun in Ivy-lane.  

The Alliance of Divine Offices, exhibiting all the Liturgies of the Church of England since the Reformation: by Hamon l' Estrange Esq  
The Soul's Conflict being 8. Sermons, preached at Oxford, and so much recommended, by the late Dr. Hewyt.  
Dr. Browns Sepulchral Urns, and Garden of Cyrus.  
Two Essays of Love and Marriage.  
The Queen's Exchange, by Mr. R. Brome.  
Five new Plays by Mr. R. Brome, never before printed.  
Adam out of Eden, by Mr. Speed, an excellent piece of Husbandry.  
Poems on several persons and occasions, by No body must know whom.  
Crumbs of Comfort 43 times printed.  
Most of Mr. Pryns Books.  
Shepherd's Duty of Constables in 8ᵒ.  
St. Bonaventures Soliloquies in 24.  
Health's Improvement in 4ᵒ. using the Nature and Method used in this Nation.  
Mr. Baxter's Treatise of Conversion in 4ᵒ.  
That long-expected piece, The Survey of the Law; containing directions how to prosecute, or defend Actions brought at Common Law by William Glisson Esq  
A Second Ternary of Sermons, by the Learned Dr. Stewart in 12ᵒ.  
The Elements of Water-drawing, in 4ᵒ the price 6 d.  
Mr. Sprats plague of Athens in 4ᵒ.  
Jews in America, by Mr. Thorowgood.  
The Royal Buckler in 8º, or a Lecture for Traitors.  
A short view of some late remarkable Transactons, leading to the happy Government, under our Gracious Sovereign King Charles the Second, by L' estrange Esq,  
The Rump, or all the Songs and Ballads made upon those who would be a Parliament, and were but the Rump of an House of Commons, five times dissolved.  
The Pourtraicture of his Sacred Majesty King Charles the Second, from his Birth 1630. till this present year 1660. being the whole Story of his escape at Worcester, his Travels and Troubles.