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True Moderation.

SERMON

On Phil. IV. $

By Thomas Brett. L. L.D. ReSor o/Bettefhanger in Kent,

L 0 N B 0 i>i:

Printed for J o H n W y a t, at the Rofi in St. ? aid's Church-yard. 1714.

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^

S Phil. IV. 5.

^ Let jioiir Moderation be kno'wn unto all ? Men.

5 Tk /f"Oderarion being a Vertue which JY/I has of late Years been wonder- •f- ^ -*- fully cried up, and continually in the Mouths of fome, who glory in nothing ^^ fo much as the Name of Moderate Men^ and who are continually preffing this Portion of Scripture upon all zealous Members of ^ the Eftablifh'd Church, as if our Zeal for ^ our moft excellent Religion was not to be ^ reconciled with this Precept ofSt.PW I ; think It very requifite that we fhould con- ^ f»der what is the true, natural, genuine ^ Meaning of thefe Words, and the Duty re- ^. quired by the Apoftle in this Text. In 2 order to which I fhall fhew

^ Firfi What Moderation is, in what Senfe 0 " o ^ ^,f "^^' ^"^ in what ic is not fo. And ,, Secondly, How it is to be made known

O I- -^f^A Then we may obferve that Mode^ m;.« IS a Word not to be found in our En^ giijh Bibles, except in this one Place, where lome will have it, that it is not well ren-

\, A ? der'd.

M

4 True Moderation.

der'd, as not anfwering the true Senfe of the Original. But I .defign not to find Fault with the Tranflationj or to quarrel with the Word, which I think a very good one, if it be rightly underftood. And I am pcrfuaded the beft way to underftand it may be, to confider how our Tranflators have rendered the original Word here us'd in other Parts of the New Teftament. A^s xxiv. 4. we find it tranllated Clemency. 2 Cor.x. I, Gentlenefs, and i Tim. iii. 5. Pa- timce. And in the Old Teftament, Pfal. Ixxxvi. 5". where the fame Word is ufed in the Greek, we find it render'd a Readinefs to forgive. -The Latin Tranllations, as the 'vulgar Latin ^ Arias Montanus, Bez^a and Tre- melim render'd it by fuch Words as fignifie Lenity or Mildnefs^ E^^uity, Mcdefty or iiumi- lity. And I take it that our VVord Modera- tion^ as it fignifies a Vertue, and as it is to be underftood in this Place, comprehends all thefe. So that to fay. Let pur Moderation he known unto.Ml Men, is the fame as to fay. Behave your felves towards all Perfons, that whofoever you have to deal with may find you to be kind, gentle, patient, ready to forgive, mild, equal, mode/} and bumble. But certainly there is nothing in the whole Scripture that can give a Colour to that Conftrudion, which thofe, who pride them- felves in the Name of moderate Men, put up- on this excellent Precept : Who make the Moderation here recommended by St. Paul to confift in having a moderate Opinion

for

True Moderation. 5

for all Religions, and to believe it an in- different thing, whether a Man goes to this Church, or to that Meeting-Houle. io think Epifcopacy and an Epilcopal Clergy a good political Infticution for fome Times and fome Countries, and what may be born and comply'd with as long as it can t be remedied, but that no Man has any Obli- eation in point of Confcience to lubmit to this Ecclefiaftical Government, but that, it he diQikes it, he may occafionally or alto- gether feparate from n, and chooie what Paftor he pleafes for himfelf, and he that blames him for fo doing, is a Man, they fay, that wants Moderation, and has no Regard to this Precept of the Apoftle. In ihort the Moderation, fo much cry'd up at this Time, conlifts in believing all Religions caird Proteftant to be agreeable to the In- ftitutionof CbriB, tho' they neither admi- nifter his Word or Sacraments according as he has appointed, nor believe thofe Arti- cles of Faith which he has taught in the GofpeL If we will be moderate according to the Moderation in fafhion, we muft not condemn thofe who deny our Saviour's Di- . vinity, as the Socimam ; thofe who retule Baptifm to Infants, and deny the Soul to live when feparated from the Body, as the Anabaptifrs; nor thofe who rejed both the Sacraments of Baptifm and the Lord s Sup- per, and renounce the Lord that bought us and redeem'd us with his Blood, be- lieVine in no other Chrift but an imaginary ° one

6 True Moderation.

one within themfelves, as the ^ualm ; nor muft we call thefe Perfons /S..;V.^./Nei- ^er may we cenfure thofb other DilTenters who renounce Epifcopal Government, and contemn the Orders and Service of our Church, fetting up for themfelves Teachers accordmg to their own Fancies, and fepara- ting themfelves from our Communion, as thcFresl;ytenansand Independants • nor may we caU thefe Schifmaticks. If we will be the ta hionable moderate Men, we muft believe all thefe are in the right way to Heaven, at leaft we muft not tell 'em that they Vo wrong. No, if we do, we are high-flown, and want Moderation. But I muft take the f iberty to fay that fuch a Moderation as this IS lo far from being a Vertue, that it is a Ihameful Vice, and therefore cannot be the thmg which the Apoftle recommends in

La]!; f^' "^^'^^^ ^^'''^> "or any of his Apoftles have any where taught us to be inditterent or luke-warm in Matters of Re- ligion, but the quire contrary : We muft be zealous and earneft, both to preferve the Faith and the Unity of the Church: and that not only at fome certain Times and qn certain Occafions, but. at ail Times, and on all Occafions, for fo this very Apoftle >t. Faul, who recommends Moderation to us GaL i>. in tne Text, has elfewhere taught us- It is ^8- good Uys he, to he z^ealoujly affe^ed always in

a good tbmg,^ and not only -when I am preCenr -^^tthyou, Jt therefore Faich an^ the Uni- ty ot the Chur?!i are good Things, her^

IS

Trm Moderation: ^

is a plain Recommendation of a conftanc and perpetual Zeal for 'em. But we have not only fuch a general Exhortation to Z<eal tor Religion and religious Matters : but we are particularly and exprefly com- manded to be zealous for thefetwo Thines- I. Firft, The Holy Scripture enjoynfus to be earneft for the Prefervation of the true Faith. Even St. P^«/ himfelf preflbs this upon us in this very Epiftle, where he ^.^^^Pl^"^^ Moderation, commanding us to Sjandfa{t mom Spirit, 'with one Mind, firivinz vh^^ ' ,. Ugetherfor the Faith of the GofpeL The mI ^ ^' ^^r^?;.« therefore, which he afterwards ex- horts us to muft not be conftrued to in- Z%'^ ^"h this Precept. For then we mult make him to concradid himfelf in the fame Place, and writing to the fame Per^ Up A^^'l f.'^'^^^^e Apoftle calls the to thi i '^''/ ^f^'e,^dheringftedfaftly:Tfm.r. Idw f '/''^ ,^'^f"^»ce th? warring ^ i8, 19.

with yielding up our Faith to every one that (hall oppofe ic, and permitting aU Per-

fZ'^ot'''\'^ i'y P'^^^^' wichout da- Ino^w rh^T ^heir Errors, and letting them ^ow the dangerous Confequences of Vm

Profefs a good Profefion before Lny Wunefjls as »2. S: ict o"' ? .^^^ -J^^^ we pSkly foever V r ^T^T."" '° '^^ ^^^^^" ^hat- K^Jud S "" '^^"^ ^^^" comforcably fay at ^'^ ''^^ ,^our, I ha^e fought a good Fizl I T' •

8 True Moderation.

who has never concerned himfelf for th6 Prefervation of the Faith^ who has always thought himfelf at liberty to believe Jis he lifted^ and that all others might do the fame ? Did St. Taul do thus ? Was he of this Opinion ? If fo^ how came he to under- take fo many dangerous Journeys to fo ma- ny Parts of the World^ and tofuffer fo much in all Places where he came ? But all this he did to propagate the true Faith, and that, to be fure, becaufe he certainly knew that it was no indifferent Matter what Faii^ any Man profeifed. Well, but St. Paul did this to propagate the Chriftian Faith in ge- neral, but this is not the Cafe now ; All* Proteilants profefs the Faith which St. Taul taught, and therefore what Need is there now for this kind of Zeal ? But did St. Taul teach that Chrifi was no more than a meer Man .'' No, he exprefly taught the contra- Rom. ix. ry, when he tells us, that he h over all 5' God hlejjed for ever. Yet this is a Doctrine

now taught and maintained by fbme that call themfelves Proteftants, but certainly we may oppofe it, and 1 am fure I will do it upon all Occafions. Did St. Taul teach that the Soul cannot live feparace from the Body, and that it lleeps with it in the fame Grave till the Refurredion ? If fo,how came Pbil. 1.23, j;jg to hii\'Q 3. Dejtre to depart, and to he with Chrijl? How could bethink that far better than to live here ? Is there fuch a thing as better or worfe in a State of Infenfibility ? Or could he hope for any Enjoyment of

Cbrifi

True Moderation t 9

Chr'tfi in fuch a State as made him incapable of enjoying any thing ? And yet this Sleep of the Soul is aflerted and defended by a whole Party of Proteftanrs. Again, did St. P^«/te3chthat there is no outward Chrijt, and that Baptifm and the Lord's Supper are beggarly Elements ? How came he then in i Cor. i, all Places to preach that Chrifi which was 23* crucified at Jemfalem, and never fo much as to mention a ChriH within^ that ever I could find in his Writings ? Why did he bap- i Cor. {, tize whole Houfholds, and give admirable »^» Precepts concerning the Adminiftration of the Lord's Supper i And yet we have an in- i Cor.xi, nocent Party, as they are called, that teach 20, ^c, what is very contrary to St. Vaul in thefe Matters. And (hall we not offer to fay thac thefe are falfe and fcandalous Dodrines, that they itrike at the Foundation of Chri- ftianity, that they are heretical and perni- cious, and confequently caution our Flocks that they be not leduced by fuch deceiving Wolves, whatfoever Sheep's Clothing they appear in ? When Satan transforms himfelf into an Angel of Light, he is a more dan- gerous Enemy than when he appears bare- fac'd, for when he is fo difguis'd, he would deceive, if it was poflible, even the very Ele<3:. And therefore no good Man need be afraid to oppofe fuch notorious Errors, which are fo contrary to the Faith, left he ftiould be thought to want Moderation or Charity. For thefe Vertues are not to be extended to Errors and Merefies, but to Men, and we muft oppofe the Dodrines, however ws deal with the Perfons that hold B them»

3 5 4'

lo True Moderation.

them. Nor ought we to be any whit the lefs earnell to oppofe thefe Principles of feme that call themfelves Proteflants, be- caufe we have a common Enemy to deal with : For the Primitive Chriftians had al- fo two common Enemies thatoppofed their whole Religion^ and perfecuted the Pro- felTprs of it in a moft barbarous manner, I mean the Je^s and the Gentiles, and yet the Apoftles were neverthelefs zealous to op- pofe the Do(5i:rines of Ilereticks and Sedu- cers, exhorting the true ProfelTors to contend Jud. ver. earncl}ly for the Faith ■u^bich was once delii>ered totjie Saints, and that, not becaufe they had thofe open and avowed Enemies to Chri- ilianity in general, who publickly oppos'd and perfecuted the Church of God j but be- caufe there were certain Men crept in amongft them una-wares, who turned the Grace of God into Lafcivioitfnefs , and denied the only Lord God^andour Lord^efus Cbrifi. As therefore the Apoftles failed not to oppofe the com- mon Enemies,, and to condemn the Dodrine of the Jews ^hd. Gentiles; io neither did they ceafe upon , all Occafions to confute and cenfure thot-, who tho' they made Profef- fjpn of Chriflianity, yet taught fuch things j\^, were not confiftent with it. And whillt we follow their Example, we need not fear lofsng that Moderation required in the Text, whatever our new Pretenders to Modera- tion fay to the contrary. We muft fliy they endeavour to heal the Animofities, Divi- iions and Diffenfions amongft our felves, by allowing: each others Opinions, and not o,p zealous furt/tbis or that Party^ but only

jQiew

True Moderation, 1 1

fhew a firm-, a brave and refolute Adhe- rence to the Proteftant Intereft throughout the World. As if there were no dangerous Principles^ no pernicious Dodrines main- tain'd by any that go under the Name of Proteftants. But I hope I have faid enough to convince you of the contrary^ and there- fore let us not be deceived with fpecious Appearances and fair Pretences, but let Men call themfelves by what Name they , pleafcj if they broach damnable Herefies^ I am fure we ought not to fide with 'em, and to fay they have done no Wickednefs in this Particular. We muftnot^we dare not be moderate J that is indifferent in fuch things as thefe : If we (hould be lb, we may juftly fear the Judgment wherewith God threaten'd the Angel of the Church of Laodicea^ who was it feems a moderate Man_, that is a Man who had no great Zeal for, or Care of that Church over which he prefided,and fancied that God was pleas'd with his being fo, be- caufe he found himfelf blefs'd, as he iraa- gin'd by this Means, he had gotten Pre- ferment, and was grown Rich by it. And this is juft as our moderate Men plead now for themfelves, we are the rich Men, the trading Men of the Nation, would God blefs us thus if our Ways pleas'd him not ? But let us hear what God fays to fuch Trim- ming : I know thy Works, that tbou art neither R«v. iii, cold nor hot : I would tbou wert cold or hot. So^'>" then becaufe thou art liike-warm, and neither cold nor hoty I will fpue thee out of my Mouth, Becaufe thou fnyefi I am rich, and increafed with m Goods ^ and have need of nothing 5 and knows^ B 2 mt

True Moderation,

9tot that thou art "wretchedy and wiferable^ and , foor, and blind and naked. We fee then that this kind of Moderation^ this Trimming in Religion^ this Luke- warmnefs and Want of Zeal for the Faith we profefs, is odious in ^he fight of God. And I believcj if we en- quire, we fhall find it fo in the fight of Man too. For who can have any real Va- lue for that Man, who is not firm to what he profelTes ? Who indeed appears to be a Church-man, but neverthelefs thinks that all the DifTenters are in as good and fair a way to Heaven, and therefore he can join in Communion with any of 'em : Who be- lieves that if he do but rail heartily at Po- pery, that it is perfectly indifferent what other Church he fides with. But tho' this kind of Moderation, which is perfectly op- pofite to that Zeal, which the Scriptures prefs to be now fo much in Vogue ; yet if Men would but give themfelves leave to think, they could not believe it to be a Vertue, how much foever fofne cry it up for one. Would any one, think you, be- lieve himfelf commended, if It fliouldbefaid that he is a moderate or indifferent Lover of God, his Country, gr his Friends ? Would he not be much better pleas'd to be caird an hearty zealous Lover of all thefe .^ How then can the Name of a moderate, indifferent Church-man be honourable ? If our Church be good, we ought to love it heartily, and fcek its Welfare with Zeal and Earneftnefs : But if it be bad, we ought not to love it at all. So that be it how it will, a moderate indifferent Love for it is no way juftinable, IT. -"?«;-

True yioieramn, 1 5

II. Secondly, As the Scriptures require us to be zealous and not moderatej with re- lation to our Faithj fo alfo they require the fame^ with regard to the Unity of the Churchy to our living in Communion one with another, and avoiding all Divifions and Separations one from another. Now I ^ ^®'^* ^* hefeecb youy Brethren, hy the Name of our Lord^°* Jefus Chrifi, fays St. Paul, that ye allfpeak the fame things and that there he no Di'vijions among you, but that ye he ferfecily joined together in the fame Mind, and in the fame "Judgment. Now what were thefe Divifions which St. Taul here fpeaks of? They were not any Con- tentions about the Faith, but only fome little trifling Matters, as which of their Pa- llors ought chiefly to be foUow'd, whofe Congregation they fhould join themfelves to, whether that of Vaul, or of Afollos, or of Cephas. Not that thefe three had any Difference between themfelves, or that one of them taught any Doctrine contrary to the other, or that they feparated in Com- munion one from another, but only fome fadiousPerfons took occafion to abule their Names to Countenance their own Divifions : And St. Tai^l in condemning this Abufe, was ■willing to fpare the Perfons who hadcaufed it, as being minded to fee if they would be brought to a better Temper without if. Wherefore he fays. That in a Figure he tranf- f erred thefe things to himfelf, and to Apolloi. As ^ ^°''' ^^* though he had faid, ilnce our Names have ^• been abufed by fome of you upon this Occa- fion, and that there are amongft you fome, that boaft you are followers of Paul, and

not

l/^ True Moderation,

not of ^polios, and others^ th.^ they are fol- lowers of Apollos, and not of Paul^ I am willing to Name no Other Perfons at this time, but fuppolinj^ it ht io, that fome of you were converted by one of us , and fome by the other ^ I would have you know that this ought to make no Diffe- rence amongft you ; but that youfhouldftill joyn in one and the fame Communion, ahd mt be fujfed up for one againfi another, nor break out into Factions upon this Account^ to the defpifing of one another.

After this, he fhevvs how the Unity of the Church, which is the myilical Body of Chrift is to be preferv'd, by comparing it with the natural Body. For, fays he, as J Cor. X. the Body is one and hath many Members , and all '*^* the Members of that one Body being many^ are

one Body ; fo alfo is ChriH. As therefore the Members of the natural Body.muft be united to one another to preferve the Body entire; fo muft the Members of ChriH, continue in Union one with anocher, or elfe his myfti- cal Body will be maimed ; For this is a na- tural Confequence of this Comparifon. And as he adds, God has tempered the Body to- gether, giving to every Member even to the moft feeble and leafc honourable Parts, their jyoper Office, to the end, fays he, that there fhould be 7to Schifm in the Body • hut- that the Members Jlwald have the fame Care one for ano- ther. Then by fubjoining, No-m ye are the Body of Chrisr and Members in f articular. He plainly intimates. That in this myftical Body, the Church, there ought to be no Separation of Interefts> no Divifions or Dif-

fentions

True Moderation, \ 5

fentions from one another, but that all fliould have the fame common Intereft and concern, endeavouring to keep the Unity of the Sfirit in ^P^* i^- the Bond of Peace. And, to convince us of ^* the abfolute Neceffity of ftudying to pre- ferve this Union, he (hews us, that without this Love or Charity for the Body of Chrift^ all other Gifts and Graces are of no Value, fo that the underftanding <z// Mjfteries andall Knowledge, the having a Faith ahle to remove Mountains, if it want this Love or Charity to the Body of Chrift, it frofiteth nothing. And he, who feeksto feparate and divide this Body, is an Enemy to Chrift, the Head of it, tho' be fpeak with the Tongues of Men and of Angels. Wherefore the Apoftle prays for the Romans, that they may be like-minded one Rom. xr. towards another, according to Chrift Jefus. And 5« exhorts the Fhilippians, to he like- minded, ha- PhU.ii.2. ving the fame Love^ being of one accord^ of one mind. And our Saviour in the lafl Prayer ^he made for us before he was betray 'd,^ beg'd that we might be preferved in Unity, faying. Holy Father^ keep thro^ thine own Name Iq^ xv-Ls thofe whom thou ha[i given mZy that they may be ii,' one as we are. Ar>d now, can it be thought that Chriftian Moderation fhould oblige us to join with, or to countenance, thofe who deftroy this Union which Chrift fo earneft- ly pray'd might be preferv'd ? That we iSiould adhere to. Or abet fuch Party-Makers as tear and rent the Body of Chrift, by fe- parating the Members of it one againft ano- ther ? Our new fafhion'd Moderate Men pretend indeed, Thav they would takeaway thsfe caufelefs Divifions, that they defire

- to

1 6 True Moderation*

to heal thefe Wounds of the Churchy and that they take the right Method for it j which isj not to (land ftifF for Ceremonies, nor contend with a weak Brother for indif- ferent Matters, but to yield to *em and comply with 'em in thefe things. And to fhew their Readinefs to comply with them, they will fometimes go to their Meetings, and joyn with them in their way of Worfliip, at other times, and upon occafion, they will come to the eftablifhed Church and communicate with us. And this, fay they, is the Way to make both one, and a moft certain Token of their great Moderation. But will the countenancing two feparate Parties, and the making them believe that • • we think them both to be in the Right, ever Unite 'em? Will the DilTenters be brought to conform to the Church, by fee- ing the Church-men coming over to their fide ? Or will the Church think it reafona- ble to yield to the Difl'enters, when they fee the DilTenters, can upon Occafion, and without making any Scruple of it, joyn with us in all Parts of Divine Worfhip ? May we nor juftly fay to 'em. If you think our -Communion to be finful, why do you communicate with us at all ? If it be not fin- ful, and you can joyn with us, why do you make a caufelefs Divifion, and rent the SeamlefsCoatof CbriB, when you are forced to own there is no juft Occafion for it ? We may very wel 1 fay to thefe Moderate Church- men, or Moderate DilTenters, that divide thtmfelves between one fids and the other.

True Moderation* 17

and keep ftedfaft to neither, what Elijah faid to the Ifraelites on the like Occafion, How long halt ye between two Opinions ? If the i K.{ngs Lord be God follow him ; hut if Baal, then fol- ^^'^^- ^i- Uw him. If the DilTenters are the tru« Church of Chriftj follow them : If the efta- blifhsd Religion be Chrilt's trae Church fol- low that. It is certain, both cannot be in the Right. For Chrift cannot be divided any more than the natural Body, and St. Taul has taught us that as the Body is one, fo alfo is Chrift. Now there is certainly a Di- vifion between us, we are feparated the one from the other^ we cannot therefore be both of us found uncorrupt Members of the fame Body. He therefore who Trims between both, muft necefTarily be corrupt on one fide or t'other. The Man who keeps firm and ftedfaft to one, may poffibly be in the Right, buL- he that halts between both muft certainly be in the Wrong. There is a plain apparent Schifm between us, and con- sequently, one Party muft be Schifmatical. He therefore that joyns indifferently with both fides, undoubtedly countenances the Schifm on which fide foever it lies, and confequently is a Schifmatick, or an Abettor of Divifions in the Chriftian Church, who- foever elfe is not one. 1 fhall not here con- cern my felf about the DilTenters Opinions, wherein they differ from us, for we fhould have nothing to fay againft 'em, if they did not form a Schifm. We would never fallout with a Man, whether a black Gown or a Cloak was the moft decent Habit, pro- vided h^ would make no Diftufbance about C ic.

t9 Tme Moderation,

'it, and not gather a feparate Congregation upon fuch a trifling Matter. For Men may ^-^"|.v ^\^tT and argue about Opinions, without '"'^ -either Breach of Charity^ or of the Uniw of the Church, which requires not that ail fhould be of the fame Opinion, but of the fame Communion. And for this Unity in • Communion, we ought to be zealous and not Moderate, for the tearing Chrift'sBody can be no indifferent Matter. But our Mo- derate Men, as they love to be called, tell us, that we and thofe Diifenters they joyn wich are all one in Subftantials, and that we differ only in a few little needlefs and in- different Ceremonies, and to let us fee that they account this Difference to be no ways Material, they think they may go indiffe- rently either to Church or Meetings. But if the Difference be fo little, why is there a Separation ? Why can we not agree all of us to worfhip God in the fame Way ? Why do thefe Dijfentersy which think our Com- munion Lawful J come and draw away our Members from us ? Why do they form di- ftind Congregations, and quit their Legal Paftors ? And do not they which go to thefe Meetings, tho' but occalionally, counte- nance this- Separation and Divifion, which they are forced to own to be needlefs, and without juft Caufe ? If the Terms of our Communion are not f nful, 'tis certainly a damnable Sin, for thofe who are of this Opinion to" feparate, or to countenance and uphold fuch a Separation, for they maintain and fupport a Divifion and Schifm, in the Church of Chrift, without any juft Cauie

given

True Moderattonl- i?

given for ic. But if our Way of Worfhip be finful, 'tis a damnable Sin to joyn fo much as once in our Communion. So that the Moderate Man, who halts between the Church and the Meeting-houfe, is guilty of a damnable Sin, which fide foever is in the Right. This kind of Moderation then, which is now fo fafhionable and fo much cried up, cannot be the Moderation required by ^t. Vaul in the Text: For thatApoftle would cer- tainlynever exhort us to anything that is fmful.

Having thus fhewn you, what true Moderation is, that it confifts in Kindnefs, Gentlenefs, Patience, Readinefs to forgive, Mild- mfs, Impartiality^ Modejfy, and Humility, xo- wards all Perfons whatfoever, but that it is by no Means to be extended to that Indiife- rency in Religion, to which fome would apply it. Provided therefore, that it be not wrefted to the Prejudice of the true Faith and of the Communion of the Church, I will go as far as any in extending ic to other Matters and Perfons. In order to which, I will now briefly fliew.

II. Secondly, How our Moderation Aould be made known unto all Men. And this is to be done not by (hewing an Indifferency towards our Religion, but by fhewing our felves kind to all Men whatfoever, and what Religion foever they are of. We ought al- ■ ways carefully to diftinguifh betwixt the Vice and the Man, and hov/foever we are to abominate and hate the one, we muft be neverthelefs ready upon all Occafions to do Good to the other. Is fuch a one a pro- fane^ lewd vicious Liver, let us deceit the C 2 ?r9:

^i^^wmmmmmfimfmmK^mm

1

lO True Moderation.

Profanenefs, but ftill let us not deteft the Man. Let us endeavour what we are able, and as far as we have Opportunity, to re- claim him from his Vice, but let us not be vicious with him to fhew our Moderation that Way. So alfo is any one an Heretick or a Schifmatick ; let us hate the Herefie and loath the Schifm, but let us not hate or loath the Perfons guilty of it. Let us if we can ftudy to redilce'em and bring 'em back into the Way of Truth and of Righteouf- nefs, but let us not to (hew our Moderation become Heretical or Schifmatical with 'em: Let us not joyn with 'em in their Divifions, nor unite our felves to their feparate AlTem- blies : Let us ftudy to do good to their Per- fons, but let us pray ftill againft their Wic- ■'kednefs : Let our Moderation be made known to 'em by our Readinefs to do 'em all Ads of Charity and good Nature ; if they need our Help or Affiftancelet us free- ly and cheerfully afford it 'em : Let us re- lieve their Wants, and contribute to their Neceffities according as we have Opportu- nity and Ability, if they are naked let us cloth them, if hungry let us feed 'em, if a thirft let us give 'em Drink, and let 'em fee that we want no Bowels of Charity or Com- paffion for them, howfoever we diflike their Ways, and difapprove their Deeds and Pr^- <5tices. Our Saviour has taught us in one of his excellent Parables, that Difference in Religion ihould by no means make a Diffe- rence in our Charity and Compaffion. Luk. X. ■ When the Traveller who went from Jtm- 30. [aUm to Jtricbo fell amongfl Thieves and was

grievoutly

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True Moderationl 21

grievouily wounded and feverely handled by them, the good Samaritan tho' of a different Religion (hewed all the Care and Kindnelk to him that he was able, when the Prieft and the Levite who faw his Diftrefs and Anguifh pafs'd by him without any Regard or Compaflton, he went to him and bound u^ his Wounds, fouring in Oyl and Wine, and ftt him on bis own Beai^, and brought him to an Inn, and took care of him : And on the Morrow when he departed, he took out two Pence and gave them to the Hoft^ and faid unto him, take care of him, and whatfoever thou fpendefi more, when I come again I will repay thee. Now this 5^- maritan was a Man of fo different a Reli- gion from the Travellerjthat they would not fo much as trade or have any Commerce with one another upon the Account of that Difference in their Way of Worfhip. For the Jews had no Dealings with the Samari-]oh.ly^^, tans. And 'tis our Lord's Command that we fhould do as this Samaritan did. But tho' our Saviour recommended this pious chari- table A(5t of the good Samaritan, he was far from recommending his Religion to us : For he plainly told the Woman oi Samaria, that they worjhipped they knew not what. By Joh.ir.22. all which I think our Saviour has evidently inftrudedus how to exprefs our Moderation. Not by complying with Diffenters in their different Principles from us, but by not let- ting fuch different Principles lefTen our Bowels of Compaflion towards 'em. That our Moderation therefore may be made known unto all Men, we muft, by our con- ftant Pradtife and Behaviour towards All,

lei

ili True Moderation.

\tt every one fee that we do not confine our equal fair Dealing, our Love or Cha- rity, our Kindnefs, Meeknefs, Gentlenefs, Forbearance, Patience, Readinefs to for- give, our Modefty and Humility tothofe of our own Perfuafion or Party, but that we

Q. J . are ftill ready to ^o Good to all Men, but effm-

lo, ' ' "^ ^^ ^^^^ ^^^ '^^^ of the Hoalhold of Faith. That tho' our firft Care and Concern be for thofe whom we judge the trueft and moft faithful Servants of Chrift ; yet we fhall never be wanting to do all good Offices tb thofe who differ from us, according as our Occafions and our Abilities will permit. And as our Moderation is to be made known by our equal fair Dealing, and our Love and Cha- rity towards all Men, how different foever their Perfeafions may be in Matters of Re- ligion j fo alfofliould We fhewit by bearing with a weak Brother in private Opinions which neither affedl the true Faith of Chrift, nor the Unity of the Church, fuchai thofe mentioned by St. Paul, One believetb be may

Rom. iv. eat all things, another who is weak eateth Herbs.

^4' One Man efteemeth one day above another : Ano-

ther efi-eemeth every day alike. Thefe were no Other than private Scruples concerning fuch things, as neither Chrift nor his Church had made any Determination, but had left them as they were, perfedly indifferent, and fo every Man was at Liberty to judge forhim- felf what he ought to do in thefe Matters. In thefe therefore, and fuch like Do(arines which neither one Way or other prejudice the Faith or Unity of the Church, the Apo- Itip has exprefly declared, that we fhould

not

True Moderation. a 3

not judge or cenfure one another ; but as we take our own Liberty, fo let us leave o- thers to enjoy theirs. But the Cafe is very different with relation to fuch things^ as ei- ther Chrift or his Church have determined, however indifferent they may be thought in their own Nature. For as to what St. "Paul here fpeaks of, efleemlng every day alike, which he puts down as an indifferent Opi- nion, which we ought not to difpute or con- tend about ^ ftiall we extend this to the Ob- fervation of the Lord's dgy, which the ■ Church has from the Apoftws times fet apart, and dedicated to the particular Service of God ? I fuppofe none will urge this Text of Scripture, to excufe any who fhall refufe to obferve it. Again, let us fhew our Mo- deration to all, by our gentle Behaviour to- wards thofe who differ from us even in Fun- damentals. And hovvfoever zealous we are for the Prefervation of the Faith, and the Peace of the Church, letusftill reafon with 'em, and endeavour to rcflore ^em In the Spirit q^^^ ^r j^ of Meeknefs. Let US not bring againfi 'em Jjd. v. 9. railing Accufations, left that ferve but to pro- voke 'em, and drive them, if it be poflible, further from us. Let us bear long with them, and endeavo,ur to reduce 'em to the Fold from whence they are ftrayed by all the Me- thods of Mildneis, of Love and Charity. Let them fee that we have a moft tender Care and Compaffion for them, and that l^^^^-'ii* we defire to pull them out of that Fire into which they have run thtmfelves by depart- ing from us. But as the Apoftle fays, we are in this Cafe to make a difennce. We muft

I

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24 True Moderation.

d^ftinguifh the beft we can, between thofe who are led away thro' Ignorance, and thofe who offend of malicious Wickednefs. For as there are fome who, are feduced by the Prejudices of an Unhappy Education,, or thro' Want of Knowledge, which has made em apt to be drawn afide by the fpecious Pretences and fair Speeches of cunning De- ceivers, fo as they have not been able to fee the Wolf thro' his Sheep's cloathing, and thefe fhould be gently treated, and the Er- rors of their Ways fhould be fhewed to 'em in the mildeft Manner ; fo there are others whom the Apofile calls. Evil Beafij, always Tit. i. Lyars, who mujt be rebuked fliarply. To con- 21, 13. elude therefore. Let our Moderation be known to all Men, not by our Compliance with 'em in their Separations and Divifions, but by our Meeknefs, our Kindnefs, our Charity and gentle Behaviour tov^ards all ; not by our running with 'em into their Errors, but by endeavouring to reduce 'em from the Er- ror of their Ways, that they may be faved in the day of the Lord. By fhewing a true Affedion' both to their Bodies and their Souls,tho' we can have none either for their Principles or Pradices. And howfoever Men may cenfure or condemn this Mode- ration, as contrary to the Moderation now in Vogue, we may be fatisfied, that God will accept of ir_, fmce ijt is agreeable to his moft holy Word and Commandment. And ha- ving done our Duty herein, we may be affu- red, that vv'e fliall not fiul of a Reward at the laft Day, thro' Jefus Chrift our Lord, To whom with the Father, &c^ F I N J S.

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