PHILIP
.
iv
.
Part
of
Ver
5.
Let
your
moderation
be
known
unto
all
men
.
THE
method
which
Saint
Paul
usually
observed
in
his
Epistles
was
this
,
First
,
To
consider
what
disorders
and
abuses
were
raised
and
crept
in
among
them
after
his
departure
,
what
Points
controverted
,
what
Truths
obscure
,
what
erroneous
and
corrupt
Doctrines
taught
contrary
to
the
purity
of
Christian
Religion
,
and
were
likely
to
find
entertainment
among
them
:
and
when
he
had
dispatched
these
Heads
,
and
endeavoured
to
clear
and
settle
these
Points
,
and
rectifie
what
was
amiss
in
their
Faith
and
Discipline
;
he
then
in
the
Conclusion
of
his
Epistles
,
See
an
instance
,
Rom.
12.9
.
to
the
end
.
1
Thess.
5.15
.
to
23.
heaps
together
a
great
many
pious
and
prudent
Rules
(
which
have
no
manner
of
coherence
with
,
or
dependance
upon
each
other
,
for
their
sense
)
for
the
conduct
of
their
lives
and
the
regulation
of
their
manners
.
That
they
might
be
holy
and
unblameable
in
their
Conversations
,
as
well
as
sound
in
the
Faith
;
That
they
who
were
Enemies
to
the
Gospel
,
and
Spies
upon
their
actions
,
might
have
no
just
exception
against
either
,
and
blame
Christianity
for
the
sake
of
its
Professors
.
And
of
these
kind
of
Rules
I
conceive
my
Text
to
be
one
,
which
I
shall
consider
by
it self
,
as
borrowing
no
light
from
,
nor
any
way
related
to
,
the
foregoing
or
following
Verses
.
The
Duty
here
enjoined
is
of
great
usefulness
and
necessity
at
all
times
,
but
more
especially
so
in
times
of
trouble
and
persecution
,
such
as
those
were
wherein
the
Apostle
lived
;
and
in
times
of
disorder
and
discord
,
such
as
ours
are
at
present
;
wherein
men
of
several
Parties
and
Interests
,
upon
various
Causes
,
both
Civil
and
Religious
,
are
extremely
divided
from
,
and
their
Spirits
whetted
against
one
another
.
For
by
means
of
this
Vertue
of
Moderation
a
man
will
certainly
prevent
a
great
deal
of
mischief
and
trouble
,
which
a
giddy
,
rash
,
extravagant
zeal
,
a
fierce
,
busie
and
eager
temper
,
will
infallibly
bring
upon
him
,
and
in
times
of
greatest
peril
reprieve
himself
longer
from
ruine
,
than
otherwise
it
were
possible
for
him
to
do
,
if
a
contrary
temper
influenced
his
manners
.
So
that
a
man
endued
with
Moderation
,
if
he
do
suffer
,
it
will
be
purely
for
righteousness
sake
,
for
that
of
Christ
and
the
Gospel
,
and
not
through
any
fault
or
folly
of
his
own
.
He
will
at
once
preserve
himself
and
propagate
Religion
,
win
men
over
to
it
by
this
excellent
temper
of
mind
.
Thanks
be
to
God
,
notwithstanding
the
Hue
and
Cry
that
is
raised
against
the
Government
for
Persecution
,
we
are
far
enough
from
it
at
present
;
we
live
under
a
most
gracious
and
gentle
Prince
,
that
can
never
do
us
harm
,
unless
it
be
by
being
cruel
to
himself
;
and
therefore
Moderation
cannot
be
inforced
by
Reasons
drawn
from
that
Head
,
but
there
are
a
great
many
other
Reasons
,
too
many
God
knows
,
which
render
a
Discourse
of
this
Subject
very
seasonable
,
and
press
the
practice
of
this
Grace
upon
you
in
the
full
extent
of
it
,
according
as
it
is
here
delivered
by
the
Apostle
:
Let
your
moderation
be
known
unto
all
men
.
In
handling
of
which
words
,
I
shall
do
these
three
things
:
-
I.
Endeavour
to
give
the
proper
and
true
Notion
of
Moderation
.
-
II
.
Shew
the
Extent
of
it
,
with
respect
to
the
Degree
,
Objects
and
Occasions
of
it
.
-
III
.
To
shew
the
necessity
of
it
as
our
Case
and
Circumstances
stand
;
and
Then
make
some
Application
of
the
whole
.
I.
I
begin
with
the
first
,
To
state
the
true
Notion
of
Moderation
:
And
here
it
will
be
requisite
to
examine
the
import
and
signification
of
the
word
by
which
this
Vertue
is
express'd
.
Now
that
which
we
render
Moderation
,
is
express'd
by
a
word
which
admits
of
several
significations
in
the
New
Testament
,
{αβγδ}
.
according
to
the
diversity
of
matter
about
which
it
is
conversant
.
With
respect
to
injuries
and
provocations
,
it
's
styled
gentleness
or
meekness
;
which
is
a
Vertue
that
teaches
us
to
moderate
our
anger
and
revenge
,
and
preserves
our
minds
from
being
too
soon
,
or
too
much
,
or
too
long
ruffled
and
discomposed
upon
any
occasions
of
offence
.
{αβγδ}
.
Thus
it
is
taken
1
Pet
.
2.18
.
Servants
be
subject
to
your
Masters
with
all
fear
,
not
only
to
the
good
and
gentle
,
but
also
to
the
froward
.
1
Tim
.
3.3
.
and
Tit
.
3.2
.
it
's
joined
with
a
word
which
we
render
no
Brawlers
,
{αβγδ}
.
but
signifies
not
given
to
strife
,
not
quarrelsom
,
peaceable
,
and
in
these
places
especially
that
of
St.
Peter
where
it
is
opposed
to
frowardness
,
the
Subject
matter
restrains
it
to
signifie
Meekness
.
Sometimes
it
signifies
clemency
,
courtesie
,
patience
,
goodness
;
which
denotes
a
forwardness
or
readiness
of
mind
to
do
kind
Offices
to
others
.
Acts
24.4
.
Tertullus
the
Orator
thus
bespeaks
Felix
,
I
pray
thee
that
thou
wouldst
hear
us
of
thy
clemency
a
few
words
.
{αβγδ}
.
Sometimes
it
signifies
Equity
;
which
is
a
Vertue
that
inclines
us
to
recede
from
our
own
strict
Right
,
not
to
take
or
make
use
of
all
advantages
that
in
strict
Justice
we
may
,
not
to
be
rigorous
and
extreme
in
our
prosecutions
at
Law
,
but
to
take
the
most
amicable
way
in
the
accommodating
of
differences
,
supplying
that
by
right
reason
which
is
not
provided
for
in
the
words
of
the
Written-Law
,
in
such
Cases
as
the
Law-giver
(
could
he
have
foreseen
)
would
have
provided
for
.
In
this
sense
it
's
taken
2
Cor
.
10.1
.
James
3.17
.
and
here
in
my
Text
,
though
not
in
so
strict
a
sence
,
but
more
largely
:
for
Moderation
doth
not
only
respect
Law-Suits
,
but
all
Differences
and
Controversies
,
of
what
kind
soever
,
that
happen
to
arise
.
2
Maccab
.
10.4
.
{αβγδ}
.
Suidas
.
{αβγδ}
.
Hesychius
.
These
are
the
several
acceptations
of
the
word
in
Scripture
,
and
in
these
various
senses
it
's
also
taken
and
used
by
other
Writers
.
It
signifies
mildness
,
modesty
,
moderation
,
that
which
is
fit
,
decent
,
due
,
agreeable
.
The
Philosopher
in
his
Ethicks
thus
describes
a
moderate
man
,
{αβγδ}
.
Aristot
.
Ethic
.
lib
.
5.
Who
doth
not
pursue
another
at
Law
with
exquisitness
and
strictness
,
but
remits
somewhat
,
and
extenuates
the
fact
,
although
he
have
the
Law
of
his
side
,
which
would
bear
him
out
if
he
did
use
rigour
.
And
in
another
place
of
the
same
Book
he
saith
,
Equity
consists
in
correcting
the
Law
in
such
Circumstances
as
the
Law
giver
himself
would
have
provided
for
,
if
he
had
known
them
;
determining
as
he
himself
would
have
determined
in
the
like
Case
if
it
had
come
before
him
.
And
from
these
various
significations
of
the
word
,
some
have
been
enclined
to
think
that
it
doth
not
denote
any
one
single
Vertue
,
{αβγδ}
.
ad
Nicomach
.
lib
.
5.
c
.
14.
but
a
great
many
together
,
and
is
of
a
like
nature
with
Tully's
Decorum
,
which
in
other
Lib
.
1.
de
Offic
.
places
he
calls
by
the
names
of
Modesty
and
Temperance
.
Which
is
not
this
or
that
particular
Vertue
,
Pertinet
ad
omnem
Honestatem
hoc
quod
dico
Decorum
.
but
something
that
doth
qualifie
and
circumstantiate
all
other
Vertues
,
as
to
the
habit
and
operations
of
them
;
it
's
an
affection
of
Vertue
it self
in
general
,
Ut
enim
venustas
&
pulchritudo
Corporis
secerni
non
potest
à
valetudine
,
sic
hoc
(
de
quo
loquimur
)
Decorum
,
totum
quidem
illud
est
cum
Virtute
confusum
,
sed
mente
&
cogitatione
distinguitur
.
and
accompanies
and
graces
every
one
in
particular
.
So
that
Moderation
may
be
thus
described
in
the
general
:
Such
a
gracious
habit
of
mind
as
will
teach
and
incline
us
to
observe
a
due
mean
and
temper
in
our
outward
actions
and
converse
with
others
,
so
as
to
give
no
just
occasion
of
offence
.
But
to
avoid
confusion
,
I
will
here
give
you
the
particular
sense
in
which
I
take
it
,
and
to
which
I
shall
adapt
the
following
Discourse
.
By
Moderation
,
I
mean
a
Vertue
which
enclines
and
enables
us
to
manage
and
decide
all
matters
of
Contest
and
Controversie
,
whether
Civil
or
Religious
,
that
are
or
may
arise
among
us
,
with
a
calm
,
cool
,
gentle
temper
;
and
to
make
use
of
the
most
amicable
way
of
composing
them
.
So
that
,
both
during
such
differences
,
and
after
they
are
ended
,
mutual
love
and
good
will
may
be
preserved
and
kept
on
foot
,
and
the
pleasure
of
conversation
maintained
,
notwithstanding
the
variety
of
opinions
and
interests
that
are
in
the
World
.
Or
if
you
please
,
more
briefly
thus
:
Moderation
is
a
Vertue
which
teaches
and
inables
a
man
upon
all
occasions
of
Contest
and
Controversie
with
others
,
to
maintain
and
assert
his
Principles
and
Opinions
,
whose
truth
he
is
perswaded
of
,
with
temper
.
This
I
take
to
be
the
proper
Notion
of
this
excellent
Grace
,
which
I
would
willingly
bring
into
favour
and
fashion
,
and
engage
all
that
hear
me
to
clothe
and
adorn
themselves
with
.
There
was
never
more
need
,
never
greater
occasion
for
the
exercise
of
Moderation
,
than
now
in
our
Age
.
It
's
much
in
the
common
talk
,
and
in
the
wishes
of
all
sorts
of
men
,
all
seem
to
desire
and
court
it
;
and
yet
I
believe
it
was
never
less
understood
,
less
practised
,
throughout
all
preceding
Generations
.
I
shall
not
therefore
satisfie
my self
with
this
short
,
though
plain
description
that
I
have
made
of
it
;
but
endeavour
more
particularly
to
display
its
nature
and
loveliness
,
by
shewing
in
several
Instances
how
this
Vertue
doth
exert
it self
on
several
occasions
.
And
because
Examples
teach
better
than
naked
Precepts
,
I
will
describe
the
nature
and
several
properties
of
it
under
the
Character
of
a
Moderate
Man
.
And
here
I
shall
not
give
an
Account
in
what
measures
and
degrees
this
Grace
ought
to
be
exercised
by
Magistrates
,
and
Men
invested
with
publick
authority
,
what
proofs
our
Governours
in
Church
and
State
ought
to
give
of
their
Moderation
in
the
enacting
and
imposing
Laws
,
and
in
the
interpretation
or
execution
of
them
;
but
confine
my
Discourse
to
men
of
a
private
capacity
,
and
shew
how
they
ought
to
manifest
this
Vertue
in
their
converse
and
concernments
one
with
another
.
This
I
will
endeavour
to
make
evident
by
these
following
Instances
:
1.
More
generally
,
in
all
Matters
of
Debate
and
Controversie
,
a
moderate
Man
is
candid
in
his
Thoughts
concerning
other
mens
words
or
actions
,
being
apt
to
take
every
thing
by
the
right
Handle
,
and
make
the
best
construction
of
things
,
and
interpret
them
in
the
best
sence
,
when
there
is
no
evident
reason
to
the
contrary
;
He
is
not
prone
to
carp
at
,
to
find
fault
with
,
to
censure
and
entertain
sinister
suspicions
of
those
men
,
from
whom
he
differs
upon
any
account
.
In
his
Words
,
he
is
soft
,
gentle
,
complacent
,
equally
free
,
as
from
all
flattery
and
soothing
,
so
from
arrogance
and
Magisterialness
,
and
whatsoever
savours
of
insult
or
contempt
.
In
his
Carriage
and
Behaviour
,
he
is
courteous
,
obliging
and
tractable
;
in
oposition
to
fawning
and
creeping
on
the
one
side
,
and
a
morose
,
stiff
,
churlish
deportment
on
the
other
.
He
is
affable
,
easie
to
be
spoke
unto
,
without
the
least
fear
or
danger
of
being
reviled
or
reproached
.
In
his
Discourses
with
others
concerning
any
difference
,
he
always
makes
due
allowances
for
prejudices
arising
from
education
or
complexion
,
affords
just
liberty
,
fitting
time
to
state
and
declare
the
business
in
,
without
discovering
impatience
,
untimely
interposal
,
uncivil
interruption
,
giving
that
due
scope
and
latitude
to
others
which
he
desires
to
receive
himself
.
2.
An
Equal
and
Moderate
Man
,
more
particularly
in
Judicial
Causes
and
Proceedings
at
Law
,
carries
the
Chancery
in
his
Breast
,
is
fair
and
reasonable
in
his
demands
,
willing
to
relieve
his
Adversary
all
he
can
,
to
recede
from
what
he
might
in
strictness
of
Law
challenge
as
his
Due
,
tempering
Justice
with
Mercy
,
when
the
circumstances
of
the
Case
,
when
Reason
and
Charity
require
it
;
He
acquiesces
gladly
in
all
fair
and
equitable
Determinations
of
his
Case
by
Magistrates
,
without
any
further
Appeals
,
or
trying
it
in
all
Courts
,
bringing
it
about
purely
to
tire
out
and
worry
his
Adversary
.
In
minute
and
trifling
matters
that
bring
no
considerable
damage
to
his
Reputation
,
Body
or
Goods
,
he
forbears
to
right
himself
,
though
he
may
,
and
meekly
sits
down
by
the
loss
in
order
to
a
greater
benefit
,
that
is
,
for
the
sake
of
Peace
and
Charity
,
which
are
generally
(
through
mens
own
folly
)
lost
in
Westminster-Hall
.
And
the
reason
why
men
are
seldom
Friends
one
with
another
,
though
the
Cause
that
first
made
them
Enemies
is
decided
by
Law
,
is
for
want
of
this
Vertue
of
Moderation
;
because
the
Suit
hath
been
managed
with
too
much
heat
and
fierceness
on
both
sides
,
carried
on
with
anger
and
bitterness
,
mutual
reproaches
and
reflections
,
kept
alive
longer
than
in
Justice
and
Reason
it
ought
,
by
spiteful
delays
,
malicious
arts
and
tricks
,
which
afterwards
are
never
forgotten
or
forgiven
.
3.
Another
Property
of
this
Grace
of
Moderation
is
this
:
In
matters
relating
to
Religion
and
Debates
about
the
truth
and
falshood
of
several
Opinions
,
it
teaches
us
to
be
concerned
for
such
things
more
or
less
in
proportion
to
their
nature
and
worth
.
For
{αβγδ}
signifies
comeliness
,
{αβγδ}
,
as
I
hinted
before
out
of
Hesych
.
The
Moderate
man
observes
what
's
fit
and
decorous
on
all
occasions
,
and
consequently
esteems
it
as
indecent
and
ridiculous
to
be
greatly
concerned
about
trifles
,
as
to
be
remiss
and
unconcerned
on
weighty
occasions
.
Indeed
,
when
the
Honour
of
God
or
the
King
,
when
Religion
and
the
welfare
of
his
Country
lye
at
stake
,
he
then
thinks
it
a
most
worthy
and
weighty
occasion
of
employing
his
zeal
and
activity
in
their
service
,
of
defending
them
with
courage
and
resolution
,
with
his
life
and
fortunes
;
But
even
in
such
Causes
of
the
greatest
importance
,
his
Moderation
is
the
Ballast
of
his
mind
,
which
preserves
him
from
being
overset
with
violent
gusts
or
transports
of
passion
,
and
restrains
him
from
being
bitter
and
cruel
towards
his
enemies
.
He
never
breaks
the
Second
Table
to
preserve
the
First
,
nor
makes
use
of
any
ways
to
secure
Christian
Religion
,
that
are
contradictory
to
,
or
destructive
of
its
Principles
.
His
zeal
for
Religion
is
regulated
by
it
,
it
's
ever
accompanied
and
tempered
with
the
fruits
of
the
Spirit
,
Gal.
5.22
.
love
,
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
fidelity
,
temperance
;
not
(
as
that
of
many
Zealots
and
Reformers
now
adays
)
with
the
works
of
the
Flesh
,
Gal.
5.19
,
20
,
21.
adultery
,
fornication
,
uncleanness
,
lasciviousness
,
hatred
,
variance
,
wrath
,
strife
,
seditions
,
heresies
,
envyings
,
murders
,
drunkenness
,
and
such
like
;
concerning
which
St.
Paul
is
very
positive
in
his
Sentence
,
that
they
which
do
such
things
shall
not
inherit
the
Kingdom
of
God
.
In
matters
of
a
doubtful
nature
,
He
keeps
both
his
eyes
and
ears
open
,
ready
always
to
be
instructed
,
and
receive
information
,
to
alter
his
mind
and
relinquish
his
opinion
,
when
better
reasons
than
he
knows
,
or
relyes
on
at
present
,
are
offered
to
him
;
He
is
of
a
docile
,
ductile
temper
,
not
positive
and
dogmatical
in
such
things
.
In
things
that
lye
out
of
his
reach
,
where
he
is
incapacitated
to
judge
for
himself
,
he
always
yields
up
himself
to
the
Conduct
of
his
Governours
in
Church
and
State
,
who
by
their
Office
,
abilities
and
experience
,
may
modestly
and
fairly
be
supposed
to
be
qualified
for
the
understanding
and
determining
such
Points
better
than
he
.
4.
A
moderate
man
with
respect
to
injuries
,
affronts
and
provocations
,
thus
demeans
himself
:
He
is
not
of
a
touchy
,
waspish
Spirit
,
exasperated
upon
every
trivial
occasion
;
He
winks
at
,
and
passes
by
a
great
many
faults
that
are
the
effects
of
wilfulness
,
and
bears
with
,
and
pities
a
great
many
that
proceed
from
weakness
or
ignorance
:
according
to
that
excellent
Rule
of
the
Apostle
,
Rom.
15.1.2
,
3.
We
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
;
but
our
Neighbour
,
for
his
good
:
for
even
Christ
pleased
not
himself
.
A
moderate
man
is
not
easily
provoked
;
and
when
he
is
,
he
is
easily
appeased
,
apt
to
be
reconciled
,
ready
to
forgive
,
glad
of
all
opportunities
to
compound
the
difference
,
especially
when
he
that
offered
the
injury
sues
for
pardon
,
and
discovers
fair
signs
of
repentance
:
according
to
the
Rule
of
our
Blessed
Saviour
in
this
Case
,
Luke
17.3
,
4.
If
thy
Brother
trespass
against
thee
,
rebuke
him
;
and
if
he
repent
,
forgive
him
:
And
if
he
trespass
against
thee
seven
times
in
a
day
,
and
seven
times
in
a
day
turn
again
to
thee
,
saying
,
I
repent
;
thou
shalt
forgive
him
.
And
that
of
St.
Paul
,
back'd
with
a
powerful
Motive
,
Forbearing
one
another
,
Col.
3.13
.
and
forgiving
one
another
,
if
any
man
hath
a
quarrel
against
any
:
even
as
Christ
forgave
you
,
so
also
do
ye
.
In
short
,
for
bad
language
he
returns
good
,
for
evil
received
he
doth
good
,
he
never
suffers
the
greatest
enemy
he
hath
to
destroy
benevolence
and
good
will
,
to
outsin
and
outlive
his
pity
and
compassion
;
but
always
affords
him
a
share
both
in
his
Prayers
and
Estate
,
when
his
wants
and
necessities
call
for
relief
from
his
hands
.
When
he
inflicts
punishment
,
it
's
with
gentleness
,
rather
short
than
exceeding
the
merits
of
the
Cause
;
it
's
with
reluctancy
and
a
secret
wish
it
had
been
otherwise
,
not
delighting
in
,
not
so
much
aiming
at
the
smart
and
punishment
,
as
the
amendment
of
an
offending
Brother
:
according
to
the
Pattern
and
Example
of
our
Heavenly
Father
,
who
is
kind
to
the
unthankful
,
Luke
6.35
.
Nehem
.
9.17
.
{αβγδ}
,
so
the
Sept.
Ps.
86.5
.
Wisd
.
12.18
.
{αβγδ}
.
and
the
evil
;
who
is
ready
to
pardon
,
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
;
who
is
good
,
ready
to
forgive
,
who
judgeth
in
equity
.
This
is
the
nature
,
these
the
amiable
properties
and
goodly
fruits
of
Moderation
.
II
.
I
proceed
to
the
second
Head
,
to
consider
the
Extent
of
this
Vertue
,
about
what
Objects
,
in
what
Degrees
,
and
upon
what
Occasions
,
this
Vertue
is
conversant
,
and
exerts
and
displays
it self
.
This
will
take
up
but
a
little
time
.
Let
your
moderation
be
known
unto
all
men
,
I
think
imports
thus
much
:
That
all
Christians
,
at
all
times
,
and
upon
all
occasions
of
difference
and
contest
,
ought
to
manifest
and
give
clear
and
palpable
tokens
of
their
Moderation
to
all
sorts
and
conditions
of
men
.
We
are
not
only
obliged
to
put
on
this
temper
,
and
manifest
it
to
our
Relations
,
Friends
,
Acquaintance
,
Neighbours
,
to
men
of
the
same
Country
,
Religion
,
Party
or
Perswasion
,
concerned
in
the
same
Cause
,
link'd
with
us
by
the
same
interests
;
but
to
all
that
differ
from
us
,
as
they
happen
to
fall
within
the
compass
of
our
converse
,
whether
they
be
Foreigners
,
Strangers
,
Enemies
,
of
a
different
Religion
and
Sect
,
by
whatsoever
odious
Titles
and
Nick-names
they
stand
mark'd
and
posted
up
to
the
World
at
present
,
whether
Jews
,
Heathens
,
Gnosticks
,
the
greatest
Enemies
of
the
Cross
of
Christ
as
they
stood
distinguish'd
in
the
Apostles
days
,
with
whom
the
Primitive
Christians
were
chiefly
concerned
;
that
so
by
this
means
,
by
this
goodness
of
temper
,
they
may
be
allured
and
invited
to
enter
into
the
Society
of
Christians
.
As
Erasmus
paraphrases
upon
the
place
.
By
this
sweetness
of
behaviour
you
will
break
the
force
of
your
Enemies
,
and
win
them
over
to
your
side
.
Theophylact
supposes
that
St.
Paul
in
this
Exhortation
here
in
my
Text
had
respect
to
those
whom
in
ver
.
18.
of
the
former
Chapter
he
had
accused
as
enemies
to
the
Cross
of
Christ
:
Nevertheless
,
though
he
had
declared
them
such
,
he
advises
that
they
should
not
be
outragious
against
them
,
but
to
treat
them
with
all
civility
and
gentleness
.
The
summ
of
all
this
matter
is
this
,
We
must
make
all
sorts
of
men
sensible
of
our
moderation
,
and
give
them
an
experiment
of
it
on
all
occasions
.
So
much
in
short
for
the
extent
of
this
Vertue
.
III
.
The
third
and
last
thing
to
be
considered
is
this
:
The
reasonableness
and
necessity
of
it
,
and
the
grounds
of
our
obligation
to
it
.
And
truly
there
are
a
great
many
very
weighty
and
considerable
ones
,
which
the
time
will
not
permit
me
to
insist
on
.
I
could
urge
the
practice
of
this
Grace
by
the
example
of
God
our
heavenly
Father
,
and
that
of
our
Blessed
Saviour
,
in
whom
this
Grace
was
so
remarkable
,
by
Arguments
drawn
from
Reason
,
the
nature
and
necessity
of
things
,
the
Glory
of
God
,
the
credit
of
the
Religion
we
profess
,
the
peace
and
happiness
of
the
publick
as
well
as
every
private
person
.
But
I
will
at
this
time
only
make
use
of
two
or
three
Arguments
drawn
from
the
present
sad
posture
and
condition
of
Affairs
among
us
,
which
call
loudly
upon
us
all
to
abound
in
the
practice
of
this
Vertue
one
towards
another
.
And
methinks
nothing
should
more
powerfully
work
upon
us
,
nothing
should
more
endear
Moderation
to
us
,
and
procure
it
a
greater
share
of
our
hearts
and
affections
,
than
such
a
consideration
as
this
,
That
we
shall
never
arrive
to
any
sound
and
lasting
peace
and
settlement
till
we
put
on
this
excellent
temper
,
and
manifest
it
according
to
the
full
extent
of
it
.
Moderation
well
and
fully
exercised
will
mend
our
ill
times
and
circumstances
,
which
are
the
matter
of
Universal
Complaint
throughout
the
Kingdom
,
and
the
want
of
it
will
in
all
probability
ruine
both
Church
and
State
.
As
much
as
mens
spirits
are
sowred
against
one
another
,
there
is
yet
so
much
charity
lodging
in
all
mens
breasts
as
to
encline
them
mutually
to
help
and
relieve
one
another
in
Case
of
any
Fire
;
how
much
more
should
we
all
join
together
and
set
all
hands
to
work
to
extinguish
the
flames
of
our
Country
.
I
believe
all
honest
and
good
men
of
all
Parties
would
greatly
rejoyce
to
see
us
a
little
settled
after
so
much
disorder
and
confusion
,
which
for
some
years
last
past
hath
appeared
,
and
yet
to
our
sorrow
continues
.
I
am
confident
all
true
Englishmen
,
that
love
their
King
and
their
Country
,
would
be
very
much
pleased
,
and
heartily
glad
to
see
us
reduced
but
to
that
degree
of
love
and
friendship
,
civility
and
good
neighbourhood
in
which
we
were
before
this
Cursed
Popish
Plot
broke
out
,
the
discovery
whereof
(
so
ill
an
use
have
we
made
of
that
Providence
!
)
hath
more
than
half
ruin'd
us
.
Our
condition
is
very
sad
,
and
almost
desperate
,
when
we
make
our
Remedies
improve
our
Disease
,
and
our
Deliverances
usher
in
our
destruction
,
when
we
extract
judgments
from
the
very
Bowels
of
mercy
.
Our
last
(
and
unless
the
great
Governour
of
the
World
should
interpose
and
pass
an
irrevocable
Sentence
upon
us
,
that
nothing
shall
retrieve
us
from
ruine
)
our
surest
and
most
effectual
remedy
is
Moderation
,
which
I
have
propounded
and
explained
to
you
:
upon
the
neglect
or
practice
whereof
,
publick
happiness
or
misery
doth
depend
.
And
now
I
will
as
briefly
as
I
can
,
discover
how
it
conduces
to
this
great
end
.
And
first
,
Let
us
see
what
our
present
Case
is
,
and
from
what
causes
our
danger
and
confusion
springs
,
and
then
how
Moderation
will
be
our
refuge
and
our
cure
.
1.
I
lay
down
this
as
a
certain
truth
,
which
Scripture
,
reason
,
and
the
experience
of
all
Ages
confirms
,
That
a
Kingdom
divided
against
it self
cannot
stand
.
2.
Which
is
as
clear
as
the
Sun
,
and
a
sad
sight
to
see
;
We
of
this
Nation
are
miserably
broken
in
pieces
,
and
divided
one
from
another
;
We
are
crumbled
into
many
Sects
and
Factions
,
which
have
every
one
distinct
Principles
and
private
Interests
and
Designs
to
carry
on
,
which
animate
them
one
against
another
,
and
all
against
the
Church
of
England
,
whose
greatest
fault
(
whatsoever
else
is
pretended
and
charged
upon
her
)
seems
to
be
this
,
That
She
is
uppermost
,
establish'd
and
countenanc'd
by
the
Law
of
the
Land
.
3.
I
take
this
for
granted
,
which
I
wish
with
all
my
heart
were
not
true
,
though
it
's
too
much
so
to
be
denyed
;
That
our
Jealousies
and
Animosities
were
never
at
a
higher
pitch
,
never
were
mens
minds
more
exasperated
,
their
passions
more
inflamed
,
and
the
whole
Nation
in
a
greater
ferment
,
than
now
in
this
present
Age
.
These
are
dreadful
symptoms
and
indications
of
approaching
ruine
,
which
(
if
a
timely
stop
be
not
put
to
it
)
will
e're
long
overtake
us
.
Whatsoever
expedient
therefore
can
be
propounded
,
which
under
God
will
certainly
lessen
and
destroy
these
Divisions
,
and
allay
these
heats
,
and
put
us
in
a
fair
way
of
accommodating
our
differences
,
which
we
are
far
from
at
present
,
ought
to
be
heartily
embraced
by
all
good
Christians
,
all
good
Subjects
and
true
English-men
,
who
love
either
God
,
their
King
,
or
their
Country
.
Now
as
to
the
causes
from
whence
our
divisions
and
animosities
proceed
,
though
many
may
be
assigned
,
yet
I
shall
mention
only
these
three
:
First
,
Men's
not
submitting
their
Opinions
to
a
calm
Debate
in
their
converse
with
each
other
.
Secondly
,
Misplacing
their
zeal
upon
trifling
and
unworthy
Objects
.
Thirdly
,
Which
follows
from
the
former
,
Being
stiff
and
Dogmatical
.
These
have
a
mighty
influence
upon
our
present
Divisions
,
they
both
beget
and
cherish
Feuds
among
us
;
and
these
,
Moderation
will
effectually
remove
and
destroy
.
First
,
Moderation
will
qualifie
and
fit
us
for
mutual
Converse
and
Society
,
and
make
us
easie
in
one
anothers
Company
,
beget
in
us
kind
affections
and
candid
thoughts
one
of
another
,
though
we
do
differ
upon
the
account
of
our
Principles
and
Opinions
.
By
this
means
we
shall
have
an
opportunity
of
rectifying
one
anothers
judgments
,
of
examining
and
discussing
the
nature
and
truth
of
the
several
opinions
we
hold
.
There
are
a
great
many
things
pass
for
currant
Truths
,
only
for
want
of
examination
.
There
are
a
great
many
Opinions
now
maintained
,
that
would
quite
fall
and
perish
,
if
men
could
be
brought
to
debate
them
with
coolness
.
They
are
kept
alive
purely
by
heat
and
fierceness
:
Like
Insects
produced
and
fomented
in
Summer
,
which
disappear
and
dye
on
the
approach
of
Winter
.
I
have
observed
it
frequently
among
Neighbours
and
Acquaintance
,
some
Story
they
have
heard
,
some
grudge
and
pique
they
have
thereupon
entertained
and
cherished
in
their
breasts
one
against
another
;
and
this
passion
magnifies
at
a
great
rate
when
they
are
apart
;
talk
with
either
of
them
,
and
you
will
hear
of
great
affronts
and
indignities
,
never
was
any
man
so
dirtily
and
basely
used
:
and
yet
really
when
they
have
met
and
conferr'd
together
,
parturiunt
Montes
,
there
appears
little
cause
of
anger
at
all
,
nothing
that
deserves
to
be
so
heinously
resented
.
It
's
Distance
that
makes
some
things
look
terrible
.
Alas
!
if
men
would
come
near
one
another
,
and
enquire
calmly
into
matters
,
they
would
find
a
great
many
things
which
are
called
by
ill
and
bug
names
,
to
be
but
a
kind
of
Scare-Crows
in
Religion
,
which
keep
us
from
embracing
truth
,
they
are
innocent
and
harmless
in
themselves
,
though
they
appear
in
a
formidable
dress
.
What
some
men
esteem
great
falshoods
,
and
call
Toryism
and
Popery
,
are
really
as
true
as
Gospel
.
Now
when
men
have
been
nursed
up
in
errour
,
and
imbibed
Prejudices
against
some
things
with
their
Mothers
milk
,
and
been
taught
to
hate
names
without
any
knowledge
of
the
nature
of
things
,
it
's
impossible
ever
to
rectifie
their
judgments
,
or
convince
them
of
their
errours
,
but
by
the
help
of
Moderation
.
For
otherwise
they
will
never
endure
to
hear
any
thing
said
against
their
way
;
or
if
they
will
condescend
so
far
as
to
enter
into
discourse
,
the
debate
is
managed
with
so
much
noise
and
clamour
,
heat
and
bitterness
,
that
they
usually
part
greater
enemies
than
they
met
;
the
result
is
only
this
,
they
are
more
averse
and
estranged
in
their
minds
and
affections
one
from
another
than
they
were
before
,
a
great
deal
of
fresh
matter
for
anger
and
wrath
is
started
,
and
they
are
farther
from
conviction
than
ever
.
For
passion
either
incapacitates
men
for
the
use
of
their
reason
,
and
such
Arguments
as
are
proper
and
fit
to
be
urged
in
order
to
conviction
,
or
keeps
men
from
attending
to
them
when
they
are
offered
,
or
deads
the
force
and
efficacy
of
them
.
It
's
only
Moderation
that
gives
us
the
advantage
of
coming
up
close
to
one
another
,
of
looking
into
mens
minds
,
and
viewing
their
opinions
on
all
sides
;
it
's
this
that
disposes
for
mutual
conviction
,
that
enables
us
to
invent
the
best
Arguments
,
and
use
them
to
the
best
purpose
;
that
furnishes
us
with
all
the
wise
arts
of
infinuation
,
and
renders
them
successful
;
that
gives
a
relish
and
sweetness
to
our
discourses
,
and
all
the
advantages
we
can
desire
over
an
enemy
to
captivate
his
judgment
and
affections
to
truth
,
and
bring
him
to
our
side
:
And
if
men
were
possess'd
of
this
temper
,
a
great
deal
of
variance
and
strife
would
vanish
,
and
peace
and
concord
would
every
where
much
more
appear
than
it
doth
at
present
.
Secondly
,
Another
cause
of
our
present
disorder
and
confusion
,
our
heats
and
animosities
,
is
a
misplac'd
zeal
.
When
the
zeal
of
men
is
ill
placed
,
upon
undue
and
unworthy
objects
,
it
's
generally
ill
natur'd
and
mischievous
,
and
renders
men
very
troublesom
to
,
and
unfit
for
Society
.
Men
of
different
Opinions
and
Parties
do
agree
almost
universally
in
this
,
They
are
mighty
zealous
and
earnest
about
the
Circumstantials
,
Rites
and
Appendages
of
Religion
;
but
are
very
careless
and
negligent
about
the
knowledge
and
practice
of
those
Duties
wherein
the
soul
and
substance
of
Religion
do
consist
.
How
highly
are
they
concerned
,
and
with
what
eagerness
do
they
contend
for
Mint
,
Cummin
,
Meats
,
Drinks
,
times
,
postures
,
habits
,
and
such
external
forms
and
Modes
of
Worship
:
but
as
for
a
sincere
hearty
love
of
God
and
goodness
,
for
worshipping
of
him
with
pure
hearts
,
heavenly
assections
,
for
righteousness
and
peace
,
justice
and
mercy
,
truth
and
fidelity
,
meekness
and
humility
,
brotherly
kindness
and
charity
to
all
men
,
contentedness
and
resignation
of
our
wills
to
Gods
,
a
governable
teachable
frame
of
mind
,
and
such
like
Graces
and
vertuous
dispositions
?
how
regardless
are
men
generally
of
them
?
they
are
little
in
the
thoughts
,
and
less
in
the
lives
,
Matth
.
5.3
.
to
ver
.
13.
Matt
.
7.21
.
Matth
.
23.23
.
Rom.
14.17
,
18.
1
Cor
.
13.
2
Pet
.
1.5
.
of
those
who
make
great
professions
of
Religion
;
and
yet
the
whole
,
the
essence
of
Religion
consists
in
these
forementioned
Duties
,
and
such
like
.
Now
when
men
generally
live
in
the
neglect
of
these
Duties
,
these
weighty
matters
of
the
Law
,
and
in
the
open
violation
of
them
,
and
yet
are
very
zealous
in
other
trifling
circumstances
of
Religion
,
which
do
not
of
themselves
commend
us
to
God
,
it
is
impossible
but
that
our
animosities
should
encrease
,
our
breaches
widen
,
and
misery
break
in
upon
us
like
a
deluge
.
Those
men
that
live
under
the
tyranny
of
their
unruly
lusts
,
that
are
enslaved
to
their
sensual
appetites
,
will
cause
trouble
and
disorder
wheresoever
they
come
:
Troublesome
men
will
make
the
times
troublesome
too
wherein
they
live
:
Magistrates
will
find
it
a
very
difficult
matter
to
govern
those
men
by
Law
,
who
will
not
be
governed
by
reason
.
Every
Vice
doth
some
way
or
other
,
either
in
its
nature
,
or
effects
and
consequences
,
reach
and
prejudice
the
publick
,
and
make
a
man
unfit
for
society
:
And
therefore
where
men
are
generally
wicked
,
there
the
publick
is
in
great
danger
of
being
torn
in
pieces
by
violent
and
unreasonable
men
:
so
many
wicked
men
as
you
can
reckon
up
in
a
Kingdom
,
so
many
Banditi
against
the
Government
,
and
publick
peace
.
The
peace
and
happiness
of
a
Nation
certainly
ebbs
and
flows
according
to
the
righteousness
or
iniquity
of
its
Inhabitants
.
Whence
come
wars
and
fightings
(
or
contentions
)
among
you
,
James
4.1
.
saith
St.
James
,
come
they
not
hence
,
even
of
your
lusts
that
war
in
your
members
?
All
these
open
tumults
,
disorders
and
contentions
that
are
among
us
are
derived
from
this
secret
spring
,
from
our
own
carnal
hearts
;
our
bustling
,
our
fierce
and
fiery
zeal
for
Religion
,
proceeds
from
the
want
of
it
.
For
the
Religion
that
is
from
above
,
saith
the
same
Divine
Author
,
is
first
pure
,
then
peaceable
,
gentle
,
James
3.17
.
and
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
without
hypocrisie
.
So
that
when
a
War
commences
between
mens
lusts
and
their
reason
,
Rom.
7.25
.
when
the
Law
in
their
members
wars
against
the
Law
of
their
minds
,
and
brings
them
into
captivity
to
the
Law
of
sin
;
these
Domestick
jarrs
will
embroil
the
Society
wherein
they
live
,
and
nothing
can
put
a
full
and
happy
end
to
those
discords
and
disorders
that
will
arise
,
but
a
general
reformation
of
their
hearts
and
lives
.
For
so
long
as
the
Members
of
any
Society
are
destitute
of
all
those
Graces
which
naturally
tend
to
beget
and
promote
love
and
good
will
,
peace
and
concord
,
and
on
the
contrary
so
long
as
they
live
under
the
influence
of
those
passions
,
and
in
the
practice
of
those
vices
which
naturally
tend
to
promote
strife
and
discord
,
there
can
be
no
hopes
of
ever
seeing
peaceable
and
quiet
times
.
Now
all
this
naturally
follows
from
zeal
misplaced
,
which
engages
men
in
hot
and
eager
contests
about
trifles
,
and
takes
them
off
from
intending
and
pursuing
the
solid
and
substantial
parts
of
Religion
,
and
renders
them
careless
of
,
and
unconcerned
about
things
of
greatest
worth
and
moment
.
For
by
this
means
in
some
tract
of
time
the
very
spirit
and
life
of
Religion
will
evaporate
and
expire
,
and
nothing
but
Atheism
and
Prophaneness
,
or
Superstition
,
Enthusiasm
and
formal
Hypocrisie
,
will
succeed
.
The
more
wickedness
abounds
,
the
more
will
mens
guilt
and
fears
multiply
;
and
this
will
make
them
the
more
formal
and
Ceremonious
,
put
them
upon
the
study
and
invention
of
easie
and
cheap
methods
of
attaining
the
favour
of
God
,
and
a
future
happiness
,
of
compounding
the
great
Debt
they
have
contracted
with
him
,
and
supplying
the
defect
of
inward
goodness
by
outward
Rites
,
and
(
as
they
phrase
it
)
purer
ways
of
Worship
.
I
will
acquaint
you
with
a
serious
and
sad
truth
:
We
may
ruine
Christian
Religion
,
though
we
never
embrace
Popery
;
and
I
am
sorry
I
have
so
familiar
and
lively
an
instance
to
offer
.
What
think
you
of
a
numerous
Sect
called
Quakers
?
How
miserably
are
they
lapsed
and
degenerated
from
the
truth
and
purity
of
Christian
Religion
,
and
that
in
a
Land
where
the
Gospel
shines
with
the
clearest
light
that
ever
it
did
since
the
Apostles
Age
!
Or
if
ye
please
to
look
abroad
,
what
say
ye
to
the
Greek
Church
,
Vid
.
Mr.
Brerewood's
Enquiries
,
p.
170.
among
wch
are
the
Syrians
or
Melchites
,
The
Georgians
,
Circassians
wch
celebrate
their
Liturgies
in
the
Greek
Tongue
.
And
the
Muscovites
and
Russians
which
perform
them
in
their
own
Mother
Tongue
.
once
the
Glory
of
the
Earth
,
and
those
of
the
Greek
Communion
,
which
for
number
exceed
those
of
the
Romish
Religion
(
according
to
the
computation
of
the
Learned
Brerewood
)
excepting
the
Foreign
Purchases
Rome
hath
made
in
the
East
and
West-Indies
?
Her
Glory
is
eclipsed
and
overspread
with
Clouds
of
ignorance
and
errour
;
they
are
sunk
into
Barbarism
,
and
have
adulterated
the
purity
of
Christian
Worship
with
a
great
many
Superstitious
and
Heathenish
mixtures
;
and
yet
they
stand
in
defiance
of
the
Pope
,
deny
his
Supremacy
,
repute
him
and
his
Church
Schismaticks
,
and
exclude
them
from
their
Communion
.
And
(
which
I
desire
may
be
remarked
)
if
we
look
back
and
trace
out
the
Causes
of
these
dire
effects
,
and
enquire
by
what
means
that
once
illustrious
Church
hath
been
reduced
to
this
doleful
,
squalid
condition
,
in
which
She
at
present
lyes
,
we
shall
find
their
own
intestine
Broils
and
Divisions
to
be
the
chief
.
If
we
would
therefore
at
once
preserve
the
beauty
and
the
purity
of
our
Faith
,
and
prevent
not
only
the
corruption
but
the
ruine
of
our
most
excellent
Religion
,
we
must
make
it
our
business
to
abound
in
the
practice
of
this
Vertue
of
Moderation
,
which
is
peculiarly
concerned
in
the
regulation
of
our
zeal
.
This
will
teach
us
to
place
it
where
it
should
and
ought
to
be
,
upon
those
truths
which
are
in
themselves
weighty
,
upon
those
objects
that
are
really
honourable
and
worthy
,
to
pursue
and
promote
the
essential
Parts
and
Duties
of
Religion
with
confidence
and
love
,
to
owne
them
with
joy
and
courage
,
to
value
our selves
and
others
chiefly
upon
them
,
and
highly
concern
our selves
in
the
defence
of
them
.
And
all
those
other
matters
about
which
we
so
fiercely
now
contend
,
will
appear
of
little
weight
and
value
,
they
will
fall
of
themselves
when
once
it
appears
that
they
are
not
worth
striving
for
,
nor
deserve
to
be
pursued
with
eagerness
and
devotion
.
We
shall
be
ashamed
to
think
that
we
have
been
concerned
for
things
much
beyond
their
value
and
importance
.
It
's
not
amiss
in
a
Child
to
cry
and
take
on
for
a
Rattle
,
but
't
is
most
shameful
and
ridiculous
in
a
Man
so
to
do
.
When
once
we
come
to
see
the
beauty
of
holiness
,
to
understand
what
we
ought
chiefly
to
mind
and
esteem
,
to
be
heartily
in
love
with
solid
goodness
,
we
shall
heartily
love
and
value
one
another
chiefly
for
goodness
sake
,
and
then
matters
of
little
import
will
break
no
friendship
.
Though
we
do
differ
from
one
another
upon
the
account
of
several
opinions
,
yet
if
a
sincere
and
unaffected
piety
appear
among
us
,
this
will
outweigh
all
other
considerations
and
causes
of
dislike
.
This
would
so
attract
our
eyes
,
so
retain
and
engage
our
hearts
and
affections
,
that
nothing
else
could
ever
bribe
us
off
and
divide
us
.
Variety
of
opinions
about
other
matters
(
when
the
main
of
Religion
is
secured
)
will
not
only
furnish
out
discourse
,
but
like
foils
set
it
off
too
;
and
we
shall
be
no
more
displeased
that
we
differ
in
our
minds
,
than
because
we
differ
in
our
faces
.
And
this
leads
me
to
the
third
and
last
Particular
.
Thirdly
,
Moderation
will
contribute
to
our
Peace
and
settlement
,
by
teaching
us
to
maintain
our
several
Opinions
with
temper
,
sobriety
and
gentleness
;
and
abating
of
that
headiness
and
stiffness
which
every
where
reigns
in
men
of
different
Perswasions
,
hereby
we
shall
be
disposed
for
the
knowledge
and
entertainment
of
truth
on
what
side
soever
it
lyes
.
A
great
many
differences
are
occasioned
and
kept
up
purely
by
the
fond
and
overweening
conceits
of
men
about
the
truth
and
necessity
of
their
particular
Tenents
:
their
confident
belief
whereof
flows
not
so
much
from
reason
as
fancy
.
And
this
begets
in
them
eager
appetites
to
such
things
as
they
conceive
to
be
true
.
Now
Moderation
will
qualifie
and
regulate
those
two
faculties
of
the
sensitive
soul
,
the
Fancy
and
the
Appetite
,
which
are
very
apt
to
hinder
us
from
the
knowledge
of
truth
,
unless
they
be
well
and
rightly
disposed
,
and
put
men
upon
the
use
of
their
reason
;
and
then
a
great
many
Opinions
which
now
seem
so
clear
to
us
,
that
we
esteem
it
folly
in
any
to
oppose
them
;
and
so
necessary
,
that
we
can't
part
with
them
without
parting
with
our
Souls
and
our
Religion
;
will
appear
quite
otherwise
,
and
their
Owners
by
degrees
will
become
pliant
and
docile
,
who
before
were
obstinate
in
their
way
.
For
several
Opinions
which
are
esteemed
Doctrines
of
God
and
Christ
,
are
really
no
other
than
the
whimsies
and
inventions
of
men
,
which
they
have
adopted
into
the
Christian
Religion
,
raised
to
an
equal
value
,
and
made
of
equal
necessity
with
the
Laws
of
our
Saviour
.
Which
is
a
very
heinous
sin
,
and
was
smartly
reprehended
by
our
Lord
in
the
Pharisees
,
Luke
15.9
.
and
the
very
Root
of
that
abominable
thing
called
Popery
.
Moderation
therefore
as
it
will
enable
us
to
discern
our
errours
,
and
dispose
us
to
relinquish
them
when
discerned
;
so
upon
a
discovery
of
any
one
mistake
in
a
Point
which
we
were
once
fond
and
confident
of
,
it
will
create
a
suspicion
and
jealousie
in
us
of
all
other
Points
which
we
have
not
examined
by
Scripture
and
Reason
.
And
by
that
looseness
of
mind
,
and
indifferency
of
affection
to
such
things
which
will
follow
hereupon
,
we
shall
be
in
a
fair
way
to
Peace
and
Unity
.
But
,
on
the
other
side
,
what
the
least
hopes
or
prospect
can
we
have
of
peaceable
and
quiet
times
,
of
Union
and
Concord
,
so
long
as
men
are
of
such
a
temper
,
that
all
they
believe
and
say
is
Gospel
;
so
long
as
they
are
eager
and
vehement
in
maintaining
and
imposing
their
several
Opinions
upon
each
other
as
necessary
to
salvation
;
so
long
as
every
man
carries
a
Pope
in
his
Belly
,
and
lays
claim
to
Infallibility
;
so
long
as
men
do
not
carry
teachable
minds
about
them
,
will
not
suppose
they
may
be
in
the
wrong
,
and
are
very
wroth
and
boisterous
with
all
that
go
about
to
convince
them
;
I
am
sure
nothing
can
arise
from
hence
,
but
emulation
and
strife
,
heresie
and
schism
in
the
Church
,
faction
and
sedition
in
the
State
.
For
such
a
temper
will
biass
and
influence
men
in
Civil
,
as
well
as
Religious
Affairs
,
which
is
so
evident
in
our
Age
as
to
need
no
farther
Proof
.
So
that
unless
we
clear
our selves
from
this
malignant
quality
,
which
at
present
so
disquiets
the
Nation
,
our
common
Enemies
may
now
sit
down
and
be
quiet
,
and
with
less
danger
to
themselves
,
and
more
credit
to
their
Religion
,
see
us
bite
and
devour
one
another
,
and
expect
a
fatal
blow
to
the
Protestant
Religion
from
the
hands
of
those
who
zealously
contend
for
its
preservation
.
They
are
Fools
if
they
venture
their
Necks
and
Estates
,
as
our
Case
at
present
stands
,
to
bring
in
Popery
;
no
,
let
them
but
keep
Protestants
at
variance
,
soment
our
Divisions
,
improve
our
animosities
,
and
by
such
heats
their
Hay
will
make
it self
,
and
their
work
will
be
effectually
done
to
their
hands
,
if
they
will
have
but
patience
.
This
is
a
sly
and
sure
way
to
compass
their
long
desired
ends
,
though
not
so
quick
a
way
as
that
of
Gunpowder
;
and
by
this
they
may
make
their
Plot
take
in
our
hands
,
which
miscarried
in
theirs
.
I
will
conclude
all
with
this
Remark
,
We
may
and
shall
(
if
we
do
not
timely
take
up
)
bring
in
Popery
by
a
heady
,
extravagant
zeal
against
it
;
and
ruine
and
inslave
our selves
by
our
fierce
and
passionate
contentions
for
Liberty
,
Property
and
Safety
.
I
pray
God
of
his
infinite
mercy
make
us
to
know
in
this
our
day
the
things
that
belong
to
our
Peace
.
Nothing
now
remains
but
to
make
some
Application
of
all
this
Discourse
,
and
shew
what
good
Uses
may
be
made
of
it
;
and
those
I
will
reduce
to
these
two
Heads
,
1.
Of
Inference
,
2.
Of
Advice
.
And
1.
I
inferr
from
what
hath
been
said
concerning
the
nature
of
Moderation
,
That
the
generality
of
men
among
us
are
greatly
mistaken
in
their
Sense
and
Notion
of
it
.
The
common
Notion
of
it
is
very
false
and
defective
,
both
in
its
Nature
and
Extent
.
And
I
am
heartily
glad
of
this
opportunity
of
confuting
and
reproving
a
popular
Errour
,
which
reflects
very
much
upon
the
excellent
Constitution
of
our
Church
,
and
whereby
the
Credit
and
Reputation
of
all
Her
Members
,
especially
the
Clergy
,
are
so
nearly
touch'd
and
concern'd
.
That
I
may
do
this
with
all
clearness
and
strength
,
I
will
crave
leave
to
repeat
here
the
Notion
which
I
gave
of
this
Vertue
in
the
foregoing
Discourse
:
Moderation
is
a
Vertue
that
teaches
and
inables
us
in
all
matters
of
Contest
and
Controversie
,
to
maintain
and
assert
our
Principles
and
Opinions
,
whose
Truth
we
are
perswaded
of
,
with
Temper
.
Now
the
common
Notion
that
men
have
entertained
of
Moderation
or
a
Moderate
Man
,
is
very
wide
and
different
from
this
,
both
in
its
Nature
and
Extent
.
First
,
As
to
its
Nature
.
For
by
a
Moderate
Man
considered
in
a
Lay-Capacity
,
is
commonly
understood
,
One
who
will
frequent
the
Publick
Churches
,
and
Conventicles
too
;
one
who
will
seem
devout
at
Divine
Service
,
and
appear
for
the
Church
of
England
on
a
Sunday
,
and
the
other
six
Days
work
hard
against
it
;
one
who
talks
much
of
Union
and
wishes
for
it
,
but
yet
sees
no
harm
at
all
in
Schism
;
one
who
thinks
he
doth
God
good
Service
,
and
takes
a
good
course
to
promote
Peace
,
by
frequenting
unlawful
Meetings
,
and
yet
he
is
clearly
too
for
the
Religion
establish'd
by
Law
;
one
who
is
in
with
all
Parties
,
and
vigorously
assists
them
in
all
their
Designs
against
the
Government
,
but
yet
crys
,
God
forbid
that
there
should
be
any
Alteration
in
it
:
one
who
looks
upon
the
Bishops
as
necessary
Evils
,
and
the
Ceremonies
as
heavy
intolerable
Yokes
,
under
which
their
Necks
and
Consciences
ake
and
groan
;
and
had
much
rather
be
without
them
all
,
if
he
could
,
though
at
the
same
time
he
professes
himself
,
and
would
be
thought
to
be
a
Son
of
the
Church
of
England
.
And
the
truth
of
it
is
,
these
are
Moderate
Church-men
in
one
sense
,
that
is
,
they
have
a
very
Moderate
Esteem
of
,
and
a
very
Moderate
Love
for
that
Church
,
in
whose
Communion
they
pretend
to
live
,
and
resolve
to
dye
,
so
long
as
She
is
up
:
But
if
She
were
down
,
they
could
contentedly
enough
survive
her
ruine
,
and
perhaps
they
might
live
the
longer
.
This
is
a
just
and
true
Character
of
a
Moderate
Man
as
the
World
now
goes
.
I
assure
you
this
is
no
Fiction
of
mine
,
it
's
not
the
Creature
of
my
own
fancy
;
but
matter
of
Fact
,
visible
to
every
Eye
,
and
confirmed
by
daily
Experience
.
Now
this
Moderation
is
so
far
from
being
a
Vertue
,
that
it
's
the
quite
contrary
,
a
great
Vice
,
and
of
very
mischievous
consequence
to
the
Publick
.
Moderation
,
as
it
is
a
Vertue
,
teaches
a
man
to
maintain
his
Principles
and
Opinions
,
whose
truth
he
is
perswaded
of
,
with
Temper
;
but
this
either
leads
to
Scepticism
,
creates
in
men
loose
and
vagrant
minds
,
acted
by
no
steddy
and
fix'd
Principles
,
renders
them
indifferent
to
,
and
unconcerned
about
all
truths
,
careless
whether
any
thing
be
certain
and
establish'd
or
no
:
Or
else
(
which
is
as
bad
or
worse
,
a
most
indecent
and
unreasonable
thing
)
teaches
them
to
act
contrary
to
their
Principles
and
Profession
,
and
the
inward
perswasion
of
their
minds
.
And
then
as
to
that
good
temper
wherewith
a
Moderate
man
ought
to
manage
all
Debates
,
that
's
not
at
all
considered
in
the
common
acceptation
of
the
Phrase
;
for
by
how
much
the
more
fiercely
and
vehemently
any
man
stands
up
for
Toleration
,
Liberty
of
Conscience
and
Fanaticism
;
by
so
much
he
is
accounted
the
more
moderate
,
provided
he
be
but
very
cold
and
remiss
in
asserting
the
Cause
of
the
Church
whereof
he
professes
himself
a
Member
.
That
this
kind
of
men
act
against
their
Consciences
,
or
the
inward
perswasions
of
their
mind
,
I
think
is
no
difficult
matter
to
prove
;
for
really
a
moderate
man
in
the
common
Notion
,
if
examined
,
is
but
a
softer
Phrase
for
a
Knave
:
For
it
's
supposed
that
their
Consciences
are
very
uneasie
in
the
use
of
those
Ceremonies
that
are
established
by
Law
:
And
this
uneasiness
in
the
Conscience
of
a
Moderate
Church-man
in
the
Case
of
Ceremonies
imposed
on
him
by
Authority
,
can
arise
from
nothing
else
but
the
nature
of
such
Ceremonies
,
as
being
unlawful
in
themselves
,
and
sinful
in
their
use
;
for
as
to
the
number
,
that
can't
possibly
prove
heavy
and
burthensom
to
them
.
To
make
the
most
of
them
,
there
are
but
six
in
all
,
notwithstanding
the
great
noise
and
clamour
that
hath
been
made
,
as
if
there
were
Cart-Loads
;
Bowing
at
the
Name
of
Jesus
,
Kneeling
at
the
Sacrament
,
Ring
at
Marriage
,
Godfathers
and
Godmothers
,
Cross
in
Baptism
,
and
the
Surplice
:
though
properly
speaking
,
there
are
not
so
many
;
and
the
two
last
,
the
Laity
are
no
farther
concerned
in
than
to
see
them
performed
by
the
Clergy
.
I
am
sure
the
Church
hath
been
very
moderate
in
enjoining
Ceremonies
,
they
are
very
few
in
number
,
very
grave
,
decent
,
significant
,
edifying
in
their
nature
and
use
;
they
are
no
incumbrances
or
incroachments
upon
Christian
Religion
or
Christian
Liberty
;
but
helps
and
ornaments
of
Devotion
;
they
are
not
inconsistent
with
,
or
contradictory
to
any
Law
of
Reason
,
any
Law
or
Rule
of
the
Gospel
,
any
Article
of
our
Faith
,
any
part
of
Christian
Worship
,
or
the
practice
of
the
Universal
Church
in
the
first
and
purest
Ages
;
and
therefore
that
man
who
is
so
skittish
as
not
to
endure
either
the
sight
or
weight
of
them
,
but
starts
and
groans
every
time
he
comes
to
Church
or
a
Christning
,
is
a
person
of
more
mettle
than
judgment
,
and
endued
with
a
great
share
of
the
Vice
of
Moderation
,
but
little
or
none
of
the
Vertue
.
In
short
,
Moderate
men
in
the
vulgar
and
ill
sense
are
so
far
from
contributing
any
thing
towards
the
composing
of
our
present
Differences
,
that
they
create
,
keep
up
and
credit
our
Divisions
,
they
are
false
and
treacherous
friends
to
that
side
they
profess
to
be
of
;
for
they
really
weaken
the
Church
of
England
,
while
they
seem
to
strengthen
her
hands
.
I
am
sure
they
have
caused
one
fresh
Division
amongst
us
,
and
occasioned
a
new
and
invidious
distinction
.
It
's
upon
the
account
of
these
kind
of
Moderate
Church-men
that
the
Church
is
set
up
against
the
King
and
the
State
,
and
there
is
now
a
Court
and
a
Church
of
England
,
as
well
as
a
Court
and
a
Church
of
Rome
.
As
for
the
Clergy
,
the
common
Notion
of
a
moderate
Minister
is
this
:
One
who
will
marry
upon
occasion
without
the
Ring
,
Christen
without
the
Cross
,
Godfathers
and
Godmothers
,
in
complyance
with
weak
and
tender
Consciences
,
Give
the
Sacrament
Kneeling
or
Sitting
or
Standing
,
Bury
with
an
Exhortation
of
his
own
,
permit
a
man
to
convey
his
Dead
into
the
Grave
without
any
Common-Prayer
at
all
;
one
that
will
be
out
of
the
way
,
and
in
the
way
,
as
men
please
,
how
they
will
;
one
that
will
comply
with
the
humours
and
fancies
of
all
Parties
,
and
oblige
them
by
condescentions
of
this
nature
.
And
if
this
be
Moderation
,
the
old
Vicar
of
Bray
was
the
most
moderate
man
that
ever
breathed
.
How
this
Notion
came
to
obtain
in
the
World
,
or
what
gave
it
birth
,
I
know
not
.
I
do
believe
there
never
was
a
more
regular
,
and
(
if
it
may
not
be
thought
a
reproach
)
a
more
loyal
Clergy
,
take
them
all
together
throughout
England
,
than
now
in
this
Age
,
and
more
particularly
than
are
now
fixed
and
concerned
in
and
about
this
great
City
,
I
declare
I
am
not
acquainted
with
any
of
the
moderate
men
,
nor
can
I
of
my
own
knowledge
accuse
any
Minister
whatsoever
:
All
that
I
shall
say
upon
this
Point
is
,
That
if
there
be
any
such
,
I
am
very
sorry
for
them
;
and
that
I
don't
understand
by
what
Principles
their
Consciences
are
guided
;
and
that
if
I
should
humour
any
person
after
the
forementioned
rate
,
I
should
think
my self
a
very
dishonest
man
:
which
liberty
I
suppose
every
man
will
allow
me
to
take
and
use
with
my self
without
the
least
offence
to
others
.
The
Reasons
why
I
should
think
so
ill
of
my self
are
these
:
Our
Church
is
incorporated
into
the
State
,
and
the
Ceremonies
relating
to
Christnings
,
Marriages
,
Sacrament
,
&c.
are
established
by
Law
,
and
the
constant
use
of
them
enjoined
by
an
Act
,
intituled
,
An
Act
for
the
Uniformity
of
Publick
Prayers
,
and
other
Rites
and
Ceremonies
:
which
is
set
before
the
Book
of
Common-Prayer
,
that
every
man
may
understand
his
Duty
,
and
by
what
Authority
it
's
imposed
.
Now
I
infer
from
hence
,
That
it
's
not
in
the
power
of
any
private
person
in
any
Case
whatsoever
to
dispense
with
the
obligation
of
this
Act
,
as
to
the
use
of
those
things
enjoined
in
it
:
For
if
after
such
a
Law
made
,
every
man
might
use
or
not
use
the
Ceremonies
at
his
pleasure
,
the
whole
design
of
it
would
have
been
frustrated
and
of
none
effect
.
Instead
of
Uniformity
,
nothing
but
disorder
and
confusion
would
follow
.
That
no
Minister
can
dispense
with
himself
as
to
the
observance
or
non-observance
of
these
Ceremonies
,
will
evidently
appear
from
that
security
which
the
Publick
requires
them
to
give
of
their
good
behaviour
and
Conformity
to
what
is
established
by
Law
;
and
from
the
sense
and
opinion
both
of
His
Majesty
and
the
Honourable
House
of
Commons
.
Every
Minister
at
his
first
admittance
into
sacred
Orders
,
subscribes
to
this
Article
,
Vid
.
Can
.
36
,
38
,
54.
That
the
Book
of
Common-Prayer
,
and
of
Ordering
of
Bishops
,
Priests
and
Deacons
,
containeth
in
it
nothing
contrary
to
the
Word
of
God
;
and
that
it
may
be
lawfully
used
,
and
that
he
himself
will
use
the
Form
in
the
said
Book
prescribed
,
in
Publick
Prayer
,
and
Administration
of
the
Sacraments
,
and
no
other
.
Secondly
,
See
the
Act
of
Uniformity
.
Every
Minister
upon
his
promotion
to
any
Ecclesiastical
Preferment
is
obliged
,
publickly
in
the
face
of
the
Congregation
,
on
some
Lord's
Day
,
to
declare
his
unfeigned
Assent
and
Consent
to
the
use
of
all
things
in
the
Book
of
Common-Prayer
contained
and
prescribed
:
And
the
end
of
this
Solemn
Declaration
is
there
specified
,
to
wit
,
That
Uniformity
in
the
publick
Worship
of
God
may
be
effected
.
Thirdly
,
Every
Minister
takes
an
Oath
whereby
he
obliges
himself
to
obey
his
Diocesan
in
all
lawful
and
honest
things
.
And
our
Diocesan
the
Right
Reverend
Father
in
God
the
Lord
Bishop
of
London
,
hath
laid
his
Commands
upon
us
punctually
to
observe
these
Rites
and
Ceremonies
by
Law
established
.
Fourthly
,
To
make
all
sure
,
and
prevent
all
evasions
that
may
be
occasioned
by
nice
distinctions
about
the
force
and
obligation
of
humane
Laws
;
I
will
briefly
shew
that
there
is
no
room
for
Equity
and
Moderation
here
in
this
Case
.
For
Moderation
with
respect
to
Law
consists
in
supplying
that
by
right
Reason
which
is
not
provided
for
by
the
words
of
the
Written
Law
,
in
such
Cases
as
the
Law-giver
(
could
he
have
foreseen
)
would
have
provided
for
;
but
in
the
Case
before
us
,
there
is
nothing
but
what
the
Law-giver
did
foresee
,
and
provide
against
.
For
these
are
the
express
words
of
the
Act
:
Now
in
regard
that
nothing
conduceth
more
to
the
setling
of
the
Peace
of
this
Nation
(
which
is
desired
of
all
good
men
)
nor
to
the
honour
of
our
Religion
,
and
the
propagation
thereof
,
than
an
universal
agreement
in
the
publick
Worship
of
Almighty
God
;
and
to
the
intent
that
every
person
within
this
Realm
may
certainly
know
the
Rule
to
which
he
is
to
conform
in
publick
Worship
,
and
Administration
of
Sacraments
,
and
other
Rites
and
Ceremonies
of
the
Church
of
England
,
&c.
Be
it
enacted
by
the
Kings
most
Excellent
Majesty
,
by
the
Advice
and
with
the
Consent
of
the
Lords
Spiritual
and
Teinporal
,
and
of
the
Commons
,
in
this
present
Parliament
assembled
,
&c.
And
that
this
was
the
naked
sense
and
true
intent
of
the
Law-giver
,
receives
further
confirmation
from
the
Preamble
to
the
Act
,
which
you
may
consult
at
your
leisure
;
and
from
that
Declaration
His
Majesty
made
,
1662.
of
His
resolution
to
maintain
the
Act
of
Uniformity
,
and
the
Thanks
and
Advice
of
the
whole
House
of
Commons
returned
thereupon
;
Resolved
,
Nemine
Contradicente
,
Vot
.
Feb.
25.
1662.
That
it
be
presented
to
the
Kings
Majesty
as
the
bumble
Advice
of
this
House
,
That
no
indulgence
be
granted
to
the
Dissenters
from
the
Act
of
Uniformity
.
This
was
not
a
sudden
resolution
,
but
the
effect
of
mature
deliberation
,
and
prudent
forecast
;
and
back'd
with
strong
and
weighty
Reasons
.
Seeing
then
the
Sense
and
Letter
of
the
Law
is
so
express
and
clear
,
the
intent
and
design
of
the
Law-giver
so
evident
,
seeing
We
Ministers
have
by
private
Subscriptions
and
Promises
,
by
open
Declarations
,
and
solemn
Oaths
to
our
Diocesan
,
obliged
our selves
to
the
constant
use
of
the
Ceremonies
established
by
Law
;
I
infer
,
That
nothing
less
than
strictness
and
exactness
of
Duty
,
and
a
constant
close
Conformity
is
required
at
our
hands
,
and
that
no
man
can
dispense
with
himself
,
and
relax
the
Law
in
this
Case
.
From
such
a
Moderation
therefore
as
shall
qualifie
and
dispose
me
to
break
loose
from
all
these
Obligations
,
to
gratifie
the
desires
of
any
person
whatsoever
,
Good
Lord
deliver
me
.
I
allow
that
all
those
who
dissent
from
the
Church
,
are
intituled
to
gentle
language
,
courteous
and
civil
behaviour
on
our
sides
,
That
We
ought
to
comply
with
weak
minds
and
tender
Consciences
,
so
far
as
We
lawfully
and
innocently
may
,
in
order
to
their
conviction
,
and
the
bringing
them
over
to
the
Church
.
I
ought
to
give
no
just
occasion
of
offence
to
those
who
differ
from
me
;
but
to
be
so
careful
and
tender
of
a
Dissenter
,
as
for
his
sake
to
prostitute
my
Conscience
,
break
my
Faith
with
God
and
man
,
be
false
and
perfidious
to
that
Church
whereof
I
am
a
Member
in
order
to
bring
another
over
to
it
,
is
such
a
piece
of
civility
as
I
cannot
understand
,
nor
shall
ever
practise
.
I
am
for
the
Apostles
Rule
,
1
Cor
.
10.32
.
Give
none
offence
,
neither
to
the
Jews
,
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
.
I
am
sure
,
compliance
in
Ministers
contrary
to
the
forementioned
Obligations
would
be
extremely
prejudicial
and
mischievous
to
the
Church
.
For
such
practices
would
be
a
Libel
upon
the
Constitution
of
it
,
they
would
beget
ill
opinions
in
the
minds
of
men
concerning
it
,
as
if
She
had
no
regard
to
tender
Consciences
,
that
her
Laws
were
rigorous
,
and
stood
in
need
of
mitigation
and
abatemennts
;
and
then
they
would
introduce
a
Schism
into
the
bowels
of
the
Church
,
and
lay
a
foundation
for
perpetual
seuds
and
disturbances
:
For
the
multitude
would
quickly
canton
us
out
into
men
worthy
,
or
worthy
men
,
Tantivies
,
Tories
,
Popishly
affected
,
men
riding
post
to
Rome
,
or
into
men
of
moderate
,
sweet
,
peaceable
,
Christian
spirits
,
according
as
we
comply
with
,
or
reject
such
motions
as
they
make
us
about
these
matters
.
I
confess
if
we
were
left
at
liberty
to
use
,
or
not
use
these
Ceremonies
,
and
out
of
humour
,
crossness
,
pride
,
self-conceit
,
spite
and
revenge
,
would
not
condescend
to
the
requests
of
any
Parishioner
to
omit
them
,
men
might
justly
term
us
ill-natured
,
morose
and
churlish
.
But
since
we
stand
obliged
as
we
do
,
it
would
,
to
speak
modestly
,
be
very
rude
and
unmannerly
on
their
parts
to
desire
it
,
and
highly
criminal
and
wicked
in
us
to
grant
it
.
Methinks
the
bare
relation
of
our
case
,
should
stop
any
mans
mouth
who
hath
not
put
off
all
modesty
and
conscience
himself
,
or
thinks
not
that
we
have
.
I
declare
,
I
love
Piety
and
goodness
in
whomsoever
they
are
found
;
I
can
,
and
do
love
a
meek
,
humble
,
peaceable
,
governable
Dissenter
;
I
can
allow
for
a
great
many
prejudices
,
mistakes
and
opinions
that
are
consistent
with
probity
of
mind
,
with
justice
,
truth
,
charity
to
men
,
with
an
unaffected
sincere
Piety
to
God
.
Give
me
the
man
that
is
honest
,
and
constant
to
his
principles
and
to
what
he
professes
,
whatsoever
party
or
perswasion
he
is
of
,
he
is
much
more
valuable
to
me
than
he
that
plights
his
faith
to
the
Church
,
and
gives
all
the
security
that
can
be
taken
for
his
Conformity
to
it
,
and
then
after
he
hath
wound
himself
into
its
Communion
and
preferments
plays
booty
,
and
acts
like
a
Non-Conformist
.
These
are
treacherous
Friends
that
like
Vipers
prey
upon
the
bowels
of
their
mother
,
and
betray
her
as
Judas
did
our
Lord
with
a
kiss
.
Of
all
sorts
of
men
the
Non-Conforming
Conformists
are
the
least
to
be
valued
,
as
most
unfit
for
society
.
Secondly
,
Moderation
in
the
vulgar
sense
differs
in
the
Extent
of
it
,
from
that
prescribed
here
by
the
Apostle
:
It
s
only
a
Vertue
on
one
side
,
and
esteemed
a
Vice
in
any
but
a
Churchman
.
Moderate
men
run
the
same
Fate
with
Informers
;
an
information
against
an
Episcopal
man
or
a
Malignant
,
heretofore
,
was
a
sign
of
a
Saint
;
against
a
Dissenter
now
is
the
certain
sign
of
a
Sinner
.
All
the
several
parties
among
us
exact
that
of
us
which
they
will
by
no
means
practise
themselves
.
They
are
all
stiff
and
stout
,
and
maintain
their
several
Posts
resolutely
;
they
won't
stir
a
foot
,
nor
bate
an
ace
of
their
pretensions
.
If
any
profest
Dissenter
,
and
enrolled
member
of
a
Private
Meeting
should
frequent
our
publick
Churches
,
speak
kindly
of
our
Liturgy
,
joyn
with
us
in
our
Publick
Prayers
,
receive
the
Sacrament
according
to
the
Church
of
England
,
unless
it
be
to
qualifie
him
for
an
Office
,
and
serve
the
Cause
;
this
would
be
stiled
lukewarmness
,
a
looking
towards
Rome
,
a
hankering
after
the
flesh-pots
of
Egypt
,
a
halting
between
two
opinions
,
between
God
and
Baal
,
an
argument
of
a
carnal
mind
,
a
decay
in
grace
,
and
apostasie
from
the
Faith
;
and
with
such
kind
of
opprobious
names
and
characters
do
they
stigmatize
all
who
seem
to
be
favourably
enclined
to
the
Religion
established
by
Law
:
that
is
,
all
that
are
moderate
of
their
way
,
in
their
sense
of
a
Moderate
Church-man
.
2.
2
Inference
.
This
serves
to
reprove
those
among
us
who
sink
and
damn
all
those
that
differ
from
them
,
who
drink
to
the
confusion
of
their
souls
and
bodies
,
and
who
swear
and
hector
for
the
King
and
the
Church
.
The
best
cause
in
the
world
would
pall
and
suffer
in
these
mens
hands
.
We
had
better
a
thousand
times
be
without
,
than
with
them
.
They
can
do
us
no
good
,
but
on
the
contrary
entail
mischief
upon
us
.
These
are
our
spots
and
blemishes
which
afford
just
matter
of
scandal
and
grief
to
all
sober
and
pious
minds
.
The
most
wicked
and
damnable
designs
have
been
always
masqued
with
Religion
:
They
put
on
heavenly
looks
though
they
are
derived
from
Hell
:
The
Devil
himself
frequently
transforms
himself
into
an
Angel
of
light
,
in
order
to
make
his
Plots
take
.
Atheism
and
Prophaneness
,
bare-faced
and
open
Impiety
never
carried
any
cause
.
Seeing
then
that
a
bad
cause
thrives
and
triumphs
under
the
colours
of
Religion
,
how
much
more
will
a
good
one
prosper
in
good
mens
hands
.
Sobriety
therefore
and
gentleness
of
temper
and
behaviour
,
will
recommend
us
,
and
our
good
cause
,
to
the
embraces
of
others
;
it
will
win
upon
our
enemies
,
lessen
their
numbers
,
and
increase
ours
;
and
which
is
more
,
engage
God
to
stand
by
us
,
and
six
him
on
our
side
.
I
would
therefore
beseech
such
men
,
for
the
sake
of
God
and
Religion
,
and
(
lest
these
should
be
esteemed
weak
motives
)
for
the
Kings
sake
,
for
whom
they
pretend
a
great
veneration
,
either
to
leave
of
swearing
and
cursing
for
the
King
and
the
Church
,
or
leave
their
side
:
let
them
turn
male-contents
and
fugitives
to
their
Enemies
quarters
.
I
am
sure
we
shall
gain
considerably
by
their
absence
.
Every
wicked
man
is
really
(
though
not
in
the
eyes
of
the
Law
)
a
Traytor
to
the
King
and
his
interest
.
Let
them
talk
and
swear
never
so
much
for
their
Loyalty
,
I
don't
at
all
doubt
but
most
of
those
that
swear
on
his
Majesties
side
,
will
swear
off
too
,
if
the
tide
should
turn
,
and
their
interests
and
dependencies
lye
another
way
.
I
look
upon
such
to
be
only
a
kind
of
State-Weathercocks
,
which
tell
us
from
what
point
the
wind
blows
,
and
who
hath
the
better
of
it
.
Honour
and
the
being
too
far
engaged
to
come
off
safely
may
take
some
hold
of
some
men
;
but
I
am
sure
nothing
but
Religion
can
effectually
and
inseparably
six
a
Subsect
to
his
Prince
,
and
that
the
most
firm
and
inviolable
bonds
of
Loyalty
are
derived
from
Conscience
.
Such
Huffs
I
am
sure
too
will
never
stand
by
Religion
or
the
Church
,
no
more
than
by
the
King
.
For
why
should
any
man
venture
his
life
and
fortune
for
any
one
Religion
who
is
indifferent
to
all
,
and
careless
whether
there
be
any
or
none
.
And
now
in
the
last
place
,
Right
Honourable
,
Right
Worshipful
and
Well-beloved
,
suffer
one
word
of
Exhortation
.
I
beseech
you
all
by
the
meekness
and
gentleness
of
Christ
;
{αβγδ}
,
2
Cor
.
10.1
.
for
the
honour
of
Christian
Religion
in
general
,
the
credit
of
that
Church
whereof
ye
are
members
,
in
particular
;
for
the
sake
of
the
King
;
for
the
safety
,
peace
,
and
happiness
of
your
Country
,
as
good
Christians
,
as
true
sons
of
the
Church
,
as
Loyal
Subjects
,
as
true
English-men
;
be
exemplary
and
remarkable
for
this
excellent
Virtue
of
Moderation
,
at
all
times
,
upon
all
occasions
of
Controversie
,
whether
publick
or
private
,
maintain
your
Loyalty
and
Principles
,
and
all
causes
whose
truth
you
are
perswaded
of
,
with
calmness
,
with
a
cool
gentle
spirit
,
with
courteous
behaviour
,
and
with
courage
and
resolution
;
without
remissness
,
sordid
neutrality
,
sinful
compliances
on
the
one
hand
;
without
being
fierce
,
furious
and
rigorous
on
the
other
.
I
am
fully
of
the
opinion
of
an
eminent
Divine
of
our
own
in
this
particular
:
Moderation
is
one
of
the
peculiar
ornaments
and
advantages
of
the
excellent
Constitution
of
our
Church
,
and
must
at
last
be
the
temper
of
her
Members
,
especially
the
Clergy
,
if
ever
we
seriously
intend
the
firm
establishment
of
it
.
It
's
this
temper
that
must
and
will
render
her
great
and
glorious
,
and
recommend
her
Doctrine
and
Discipline
to
all
that
differ
from
her
.
It
's
not
roaring
for
the
Protestant
Religion
that
will
give
it
any
support
or
reputation
.
Such
a
carriage
,
on
what
side
so
ever
it
is
found
,
is
a
great
blot
and
disparagement
,
whether
it
appear
in
those
who
pretend
to
be
our
Friends
,
or
are
justly
esteemed
our
Enemies
.
I
will
conclude
all
with
that
seasonable
advice
of
the
Apostle
St.
Paul
,
Eph.
4.31
.
which
God
grant
we
may
all
follow
:
Let
all
bitterness
,
and
wrath
,
and
anger
,
and
clamour
,
and
evil-speaking
be
put
from
you
,
with
all
malice
;
and
be
ye
kind
one
to
another
,
tender-hearted
,
forgiving
one
another
even
as
God
for
Christs
sake
hath
forgiven
you
.
FINIS
.