A PLEA FOR MODERATION. Printed in the year 1642. To the READER. READER, I conceal my name, for two reasons; both derived from the consideration of thee: from thy approbation, thy dislike: thy approbation, because, having what I aimed at, I expect not the ceremony of thy thanks; thy dislike, because my supposed crime shall not injure my name. As for misconstructions, I shall neither value them, nor wonder at them. Farewell. A PLEA FOR MODERATION. TO plead precisely for Moderation, it is very necessary to be well acquainted with Extremes, and the ill condition and consequence of them; which, like the counterfeit Mother, would have the child divided, but not aright: for indeed, as in every extreme, the Agent, which ought to be free, is hurried on with a kind of violence, so that it operateth not properly; therefore a sound and well ordered judgement, which is ever deliberate, can never be conversant in such extremes, but is ever wanting to give its true weight and measure to all proceed. This age is much like weather we have had of late, Aguish, therefore distempered; many fair and foul days in one, many good and bad ages in one. There was a time when she was extremely frozen, both in her Religion and Laws, and almost lost by scarce feeling where she was, the cold had so benumbed her: Every one might then guess that this was not only a symptom of her disease, but an absolute Ague-fit, fit to be purged. And let not any man think, that the glowing fire & fierce zeal of some now (I had almost said of most) in this twilight age, is an extirpation of that cold; but rather a consequent of that former chillness: Contraria contrariorum sunt consequentia. And now, I pray, take a little view how these contraries do meet; but not in uno tertio, yet (though that's my prayer) but in resemblance. Before the beginning of this (happy I hope) Parliament, the Pulpit and Press were stuffed full of that doctrine of caeca obedientia, and prosecuted with so much excessive violence, as no man could reckon otherwise, then that they intended a deluge of ignorance to overwhelm the greatest part of this Commonwealth. That made Scholars angry at the heart; since, è contrario verum, as high a plea for ignorance is set up; and let me tell you, with more zeal, but less wit, by Preaching and Pamphleting against humane learning. This, I confess, troubleth Scholars, but they know not how to help it. Before the beginning of this Parliament, the practice of men and the Pulpit were full of having the persons of men in admiration; since, è contrario verum. I am afraid men are deified and adored: only before it was idolatry, or superstition at the least; now 'tis neither. Before, many painful and pious Ministers were had in obloquy and disrespect, I wish I could not say that since, è contrario verum; those very men are become the subject of slanderous tongues. Before, men preached for so much liberty, as it was indeed justly stumbled at; now è contrario nimis verum, men preach for such a kind of liberty as we would feign be quit from, for fear of danger to soul and body. These extremities I may not unfitly compare to two pictures, fixed in a frame of like resemblance, and made to look directly one against the other, but never approach nearer one unto the other then where they are fixed. What strange distractions, what variety of opinions doth this monstrous error, Extremity, produce into the world? Because I would not be a Papist, a Consubstantiate Lutheran or Ubiquitarian, an Arminian, a Socinian, etc. therefore I must be a Brownist, a Separatist, a Familist, etc. nay an Atheist; that some hold to be the best Religion, if they could but prove it one. Because I infinitely dislike to be less than what a Subject aught to be, and am a real lover of my Country, and would have the Laws established be put in execution, and do assuredly think that they who go about to shut us out from this, and deny us to be Magna Charta-men, are, and have been, great disturbers of the true peace and tranquillity of the Kingdom; therefore I must not give Caesar his due. Because I do from my very heart detest and abhorie the hierarchical power of Bishops, so fare as it is suitable to that power which, by degrees of usurpation, was gained to the Sea of Rome to make it so therefore I must have no Bishops at all, therefore I must contemn and slight the function; who, although they were in the ancient Church gallant Conduit-pipes to convey the sense and meaning of the Scriptures to us of the later age, nay the Scriptures themselves; yet we dwarves, notwithstanding we are necessitated to creep upon their shoulders, if we mean to look further than they, will never acknowledge them to be our props and guides; who, although some of them, as may be well proved, had a deciding power both in Temporal and Spiritual matters, some of us now would have them enjoy neither; all which before Popery was thought of. Because I in particular did much reprove, and that openly, those over grown ceremonies of the Church in the time of this hierarchical power, both for their quantity (although admit them all good, yet not expedient) and for their quality, by reason that, in very deed, what they added were most of them (if not all) bad; therefore we must not have those ceremonies used which by Law tie our conscience, until the wisdom of the Parliament shall constitute others in their room, and do fasten upon us that constraint which we cannot wave; and by a better reason I will do those things which in themselves are indifferent, because public authority enjoines them, than not to do them, because they are enjoined: Nay, some there are who would not stick at the performance of them, were they not enjoined at all; it seems that's their impediment. A strange spirit of contradiction! but me thinks a stranger doctrine to be preached in this ill-independent age. If this be not a way to introduce a full height of libertinism, I know not what is: I name not atheism, but it is an easy matter to guess what kind of Daughter such a Mother may and will bring forth. Now, this let me add by the way, that when men shallbe admitted to cavil at the performance of former Laws, which certainly the gravity of that time framed with due advice and caution (although peradventure many of them are but temporary, and may admit of alteration suitable to times & occasions) I say, when men shall (out of I know not what kind of neglect of authority) dispense with these, how can it be expected, that those Laws which hereafter shallbe made, shall find any better success at the hands of those, who do most naturally reject Government and Rule? But I have been told, they are not of a considerable number; the Papists are the great danger in the Commonwealth. I confess them to be dangerous men, especially those that are Jesuited: their practice hath been very factious, and their doctrine is venomous, and distressed Ireland hath too-too-much felt the smart of it; but (God be thanked) they have neither claws nor teeth here, that I know of. But as for that unconsiderable (I may say inconsiderate) number, I wish they may be always so in the first sense, so long as they continue in the second: And for once, let the Papists and them go together for the malignant party. By this time you may partly discern the scope of my intended discourse: It is A Plea for Moderation, a Plea for a Medium. And I persuade myself I shall, at one instant make two contrary sorts of people glad and sad, the Papist, the Separatist; that whilst by this means both think to enjoy their Religion still, their Opinion I would say, both miss of what they aim: for this Moderation, this Medium, shall give neither of these the least satisfaction. I have learned by way of diversity, what a Medium may be thus distinguished, into Medium Participationis. Abnegationis. The first is that for which the Laodiceans received such a sentence from the mouth of God in the Revelations, to be a Repudium for their lukewarmness: This is the only principle whereby the Temporizers of every age walk and steer their course; a blind guide, an Iguis fatuus, which very frequently leaves them in the mire: This is such a principle as proposeth to itself no other end then the present advantage; and truly his halting in jest betwixt two, makes men often become lame in earnest; and when they are grown such Cripples, no wonder if they close in the Hospital of fools. Machiavelli never lost himself so much as in this particular; for, if it be once found out that there can be two several men in one, ten to one but he shall ever after have the hard hap not to be trusted in either condition. A Puritan is an unlucky name thrown into the world; but if ever there were such a man, this is he who justly may assume that title, He is like the feet of Nabuchadnezzars Image, part of iron and part of clay, an ill mixture, therefore not likely to be of any long perpetuity; this is not the Medium I plead for. It is the Medium abnegationis I plead so strongly for. Albeit I am neither Papist nor Separatist, yet by God's help, I trust I may be of a true Religion, and maintain Orthodoxill verity; and, indeed, I branch my Medium: first, into Religion, because that is of the highest concernment, and most of all justled at in this clay-iron age. It is true that of Aristotle, Qui ubique est nullibi est, and may be made good by the medley of so many opinionative Religions now set on foot by the stepmother's of sound Religion; who so much magnify their bastard issue before her, as indeed she scarce undergoes any thing at their hands but nips and pinches: I confess she hath been of late dressed in too gaudy, too garish an attire; and therefore now, to make her do strict penance for how long God knows) she is left stark naked, exposed to summer scorches, and winter colds; and I pray God when she puts on any thing next, it do not prove her winding sheet. As I would not have her go like a painted strumpet, so I should be glad to see her in a comely dress. I remember, I did even now take the Bishops by the hand; but my intent was not so to take my leave of them: I have somewhat more to say of them before they go; I seriously wish they had been careful to keep my last medium, the want of that hath exceedingly prevented me of something I would have said: but thus much I will declare, There have been Bishops, Diocesan Bishops, Lord Bishops, all good Bishops, not Jure divino (pardon me for that) but Jure Ecclesiastico vel civili, & ex favore Principis: Ancient Histories will warrant me for that; and they are so copious and so well known, I hope no man will request a quotation; yea all this the Ministers of the Gospel were made capable of: therefore (in my judgement) not incongruous to the function; and if the government must down, because some are bad, why should not the government stand, because some are, and primitively have been good? For aught I can perceive, it is as good an argument. I deny not but the way of a Presbytery may be good in a State, not here; but however, durst I presume to beg, or think of begging the least stem from sacred Majesty that is due to it, our Bishops, peradventure, might be much better than they are, if the Ministers of every County, by a majority of voices, did, out of themselves, choose their Diocesan Bishop, and there be settled for his life: but then I conceive it is fit, for maintenance, that the least should be a thousand pounds a year to live upon, and the greatest no more. In this particular I am for a parity; nay I would have none of them Lords, but such on whom his Majesty should by his more especial favour be graciously pleased to bestow the title, who is the undoubted fountain of honour and dignity. And if I hit aright in the understanding of that Text so severely urged against that, which is, Be you not called Lords, the meaning is, Be not ambitious, desirous, covetous of that Title; otherwise, perhaps, some one might call them Lords in spite of them, and so, against their wills, incur the breach of our Saviour's precept. And as concerning that of Saint Peter, Be not as Lords over God's heritage, the meaning is, You shall not have absolute rule over them; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, which hinders not but that they may have it subjugated to the chief Prince and State under which they live; for, indeed, as it is admirably well observed by that English Seneca, Sir Edward Dering, in a Treatise of his, when our Saviour tells his twelve Apostles that the Princes of the Gentiles, and the Kings of the Gentiles, etc. exercise dominion, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It shall not be so with you; that is, You shall not be as the Kings and Princes of the Gentiles, who assume an absolute and independent power: No, this I conceive is clearly prohibited them: and (although by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not meant, as some would have it, domineering or tyrannising in a bad sense, but governing and ruling in a good sense, and seemly for men duly authorized thereto, as Gods Vice-gerents on Earth; yet) I hold Clergymen totally uncapable of it: and this I conceive to be the meaning of that worthy Knight, which (I say) doth no way hinder, but that they may, nevertheless, have a subordinate power limited them by a superintendent authority above them of the King and Laws of the Kingdom; and with this caution I take the word. I add a further Plea in behalf of Common-prayer, or a set form of prayer, which is our Church Liturgy. I grant that there may be some things in it (if the great wisdom of the Parliament so please) fit to be expunged; but if this Kingdom should be so unhappy, as to lose such an ornament of her Religion as this; for my part, I should not grudge to die a Common-prayer Martyr: but I shall not wonder if the set prayers of our Church be so slighted as they are, when a number (of I know not what sort of people) cannot relish the chiefest of prayers, the Lords prayer; and yet our Saviour in one of the Gospels gives us a plain direction, When you pray, say, Our Father which art in heaven, etc. And as for the Doctrine of the Church of England, grounded upon the infallible Testimony of Holy writ, which a man would bless himself to hear stumbled at, (I hope) none dare be so impious as argue against it: if he be, I cannot see how he can avoid Saint Paul's Anathema. Now let me apply my Medium to mixed and civil affairs, and see if we can fall into an uno tertio there; nay see, that if we fall not there, we are either split or sunk. Prerogative, admirable in itself, provided it have its due bounds and limits, hath by some been so expatiated, as indeed, in their apprehensions, it was unfathomed: I would those men had either well understood what it was, or, not understanding it, would have been hushed in their own ignorance by a silent humility. The liberty of the Subject, an excellent strengthening of our meum & tuum in the world; but by some so diameterly opposed to Prerogative, that, with them, Non bene conveniunt, nec in una sedemorantur Majestas & libertas. I think this Commonwealth much happier, if they go (like Hypocrates twins) hand in hand: And it was a good speech, though from a band man (I shall believe the Devil when he speaks truth) This Kingdom will never be well, unless there be a right understanding between the King and his people Mordecay's advice to Hester, concerning the deliverance of the Jews, hath been mis-applied by divers; for, as I take it, there was King in the case, and that King bowed & sued to; I hope with us he shall be esteemed a third Estate in Parliament. Rehoboams loss of ten Tribes was a very strange and sudden falling off, and seemed for the present an exceeding great blow to Rehoboam himself; yet we see no express reason alleged in Scripture, either in respect of Rehoboams sin in particular, or of the People's in general; but the Text saith, it was of the Lord: nevertheless those revolting Tribes are plainly charged with rebellion for it, and a commendation is given to Judah for sticking close to their true and lawful Prince. Nay see what became of those revolters ever after; amongst all their Kings that reigned over them, I do not read of one of them that was good, whereas Judah had divers; for Jehoram, one of the race of the Kings of Judah being wicked, had this brand upon him, that he walked after the Kings of Israel. Nay observe how Abijah the son of Rehoboam doth, in this very particular, tax Jeroboam with rebellion against his Lord; and so having addressed his prayer to Almighty God for victory over Jeroboam and all his rebellious troop, Abijah with 400000. men of Judah and Benjamin, had the conquest of Jeroboam with 800000. men of Israel, full twice so many, and at that time kept them under due obedience. Here may you see a most remarkable judgement of God for their rebellious undutifulness. Observe further how many several and sundry ways they were punished, both with idolatry and other enormous sins, which crept amongst them, and perpetual wars and troubles abroad, and in a short time brought to captivity; whereas Judah on the contrary had still a greater measure of peace and tranquillity. And one thing I cannot but take notice of; It is said that those of Israel who sought the Lord their God, went up to Jerusalem to worship: 1 Kin. 12.27. which begat a great jealousy in Jeroboam, fearing lest if the people went up to do sacrifice in the house of the Lord at Jerusalem, it would be a means to turn their hearts back again to their Lord Rehoboam; and what follows? So shall they kill me (saith he) and go again to Rehoboam: there was his jealousy, as he had good reason; wherefore he prosecuted one wickedness with another, as it is indeed the usual way in all rebellions; they cannot be thought safe, but by attempting and heaping up a load of higher and greater crimes. Princes are like the bond of Wedlock, once make them the Fathers of our Country, and we take them for better for worse: we may persuade them, we cannot compel them without breach of divine precept; once let them be the Lords anointed, and it is sacrilege to touch them, I mean unfittingly. The common people made Caesar's, but being once made, it was utterly out of their power to unmake them again; nothing could do it but death. And if a King should break an oath, made by him to his people, for a right governing according to his Laws; yet, under favour, his breach quitteth not his Subjects of their allegiance: and if this stand not for a truth, for my part, I do not know by what principle any man can walk; for, destroy but this foundation, and then your Anti-governists will always find starting holes, upon the least dis-content, to shake off that yoke which is undoubtedly laid upon every Subject, as a necessary tye of their obedience and loyalty to their Sovereign, and that even as they tender the peace and quiet of a good conscience. Therefore you shall read in the Chronicles, though God permitted the people to work treason against King Amaziah, because, as it is there said, 1 Chro. 25.27. he turned away from the Lord his God; yet, I trust, no man can deny but that it was reckoned treason still in the people. But it may be objected, Quorsum haec? we have a King (God be blessed for him) fare otherwise; otherwise indeed, and one who may well be an exact pattern of piety to all his Subjects; Nay what a happy peace and contentment have we enjoyed under our most gracious Sovereign, till we ourselves, I know not which way, have quarrelled with ourselves? I answer, that I urge not this but only as an argument à minori ad majus; if Princes are not to be rebelled against, neither by the real sword, nor by the metaphorical one, the tongue; that is, neither by speech nor action, though they should be Nero's or Caligula's; in how ample and high an estimation should we then have those, who are reverâ good ones, and not dipped with the least colour or resemblance of such Tyrannists? Therefore Bracton expresseth it admirably, where he said, Omnis quidem sub Rege, & ipse sub nullo nisi tantùm sub Deo: And in another place, Si autem aliquid ab eo petatur (cum breve non currat contra ipsum) locus erit supplicationi, quod factum suum corrigat & emendet; quod quidem si non fecerit, satis sufficit ei ad poenam quod Dominum expectet ultorem; nemo quidem de factis suis praesumat disputare, multò fortiùs contra factum suum venire: thus far Bracton. It is not for nought that the Apostle doth so inseparably knit these two together, fear God and honour the King: as if he should have said, there is none can give that honour to the King as he ought, except he be one that truly feareth God; and none can truly fear God as he ought, if he give not the honour due to his Prince. And if Saint Paul could check himself with a scriptum est, Thou shalt not speak evil of the Ruler of thy people; what can be thought of those that would infringe his legal Prerogative, which is as undoubtedly his, as our estates are ours, and by as firm a Law, until he shall please to give way to the altering of it, by his own free and willing assent and consent first had and obtained, which must not be drawn from him by the least constraint or forcible persuasion whatsoever? That of the Proverbs is a sure rule, Fear God and the King, and meddle not with them that are given to change. And I pray tell me, what is the cause why such mistakes and heart-burnings arise in the world, but only the great want of charity in a number. Love covers a multitude of sins, saith the Scripture: Ex consequenti, what do you then call that which rips them up, and lays them open? Indeed love gains a multitude of good; good to others, to themselves who use it: and where can we better manifest it then to those whom God hath placed in eminency above us? Would it not grieve us much if our children should prove Cham's unto us? If therefore there be truly that relation (as we are bound to believe it) certainly their wounds must needs pierce through our sides, and their contempt must needs be our reproach. I am not ignorant that this is a very hard lesson to take out; but, to come to my Medium, it must be done: for, to speak the truth, while we want this Theological virtue, Love, we are very apt to do injury to them we love not; and it argues a great partiality to ourselves. What saith Saint Paul? to repeat him a little, Though I speak with the tongues of men and Angels, etc. Though I had the gifts of Prophecy, etc. and knew all secrets: yea had all faith, etc. Though I feed the poor, nay though I give my body to be burned, and have not love, all is nothing: And yet (God he knows) what an innumerable company of pretenders are there to all these, but it is without Love. The Apostle goeth on to tell the nature and condition of Love: and do but view what characters he puts upon it. Love suffereth long. is bountiful. envieth not. boasteth not itself. is not puffed up. disdaineth not. seeketh not her own things. is not provoked to anger. thinketh not evil. rejoiceth not in iniquity, but in truth. suffereth all things. believeth all things. hopeth all things. endureth all things. never falleth away. Here is a chain consisting of fifteen links, all of them most expressive and emphatical. What a hard task have the men of our age to imitate all these? what a brave Medium were here to fall upon? Let me once, for all, speak boldly, and it will easily be found to be true upon due search and sad examination, that there is not one the least tumult or distraction in a Nation, not the least discontent in a family (by which, as by Hercules' feet, may be measured the proportion of the whole body) but it ariseth from the want of due observation of all these. I might expatiate myself in these particulars; but my care is, as much as I can, to save time and trouble to the Reader. I profess not myself a Divine, it is not my way; therefore I leave peculiar applications to the ingenious. Now, by the rule of Contraries, I might illustrate unto you what is opposite and repugnant to Love; but divers men's practice now a days will in this point instruct you better than I. There is much to be said, but I shut up all in Love; and I wish from my very soul all mistakes and misbeleefes might end there; which will never be, while they so be; for unless they vanish, no room for Love: That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extremely mistaken abroad, for it is often made but the bait, whilst the hook lays hold on private interests. And truly, as my hearty prayers shall be ever bend for a most prosperous event of proceed in these instant great Assemblies: So it shall still be one prayer of my Petition, that there may be Love at the end of every thing; and I am confident such a Petition as this, needeth neither clubs nor swords to force its admission. FINIS.