dissenters, which think our communion lawful, come and draw away our members from us? Why do they form distinct congregations, and quit their legal pastors? And do not they which go to these meetings, though but occasionally, countenance this separation and division, which they are forced to own to be needless, and without just cause? If the terms of our communion are not sinful, it is certainly a damnable sin, for those who are of this opinion to separate, or to countenance and uphold such a separation, for they maintain and support a division and schism, in the church of Christ, without any just cause given for it. But if our way of worship be sinful, it is a damnable sin to join so much as once in our communion. So that the moderate man, who Halts between the church and the meeting-house, is guilty of a damnable sin, which side soever is in the right. This kind of moderation. then, which is now so fashionable and so much cried cannot be the moderation required by St. Paul in the text for that apostle would certainly never exhort us to any thing that is sinful.

up,

Having thus shewn you, what true moderation is, that it consists in kindness, gentleness, patience, readiness to forgive, mildness, impartiality, modesty, and humility, towards all persons whatsoever, but that it is by no means to be extended to that indifferency in religion, to which some would apply it. Provided therefore, that it be not

wrested to the prejudice of the true faith and of the communion of the church, I will go as far as any in extending it to other matters and persons. In order to which, I will now briefly shew,

II. Secondly, how our moderation should be made known unto all men. And this is to be

done not by shewing an indifferency towards our religion, but by shewing ourselves kind to all men whatsoever, and what religion soever they are of We ought always carefully to distinguish betwixt the vice and the man, and howsoever we are to abominate and hate the one, we must be nevertheless ready upon all occasions to do good to the other. Is such a one a profane, lewd vicious liver, let us detest the profaneness, but still let us not detest the man. Let us endeavour what we are able, and as far as we have opportunity, to reclaim him from his vice, but let us not be vicious with him to shew our moderation that way. So also is any one an heretic or a schismatic; let us hate the heresy and loath the schism, but let us not hate or loath the persons guilty of it. Let us if we can study to reduce them and bring them back into the way of truth and of righteousness, but let us not to shew our moderation become heretical or schismatical with them: let us not join with them in their divisions, nor unite ourselves to their separate assemblies: let us study to do good to their persons, but let us pray still against their wickedness: let our moderation be made

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known to them by our readiness to do them all acts of charity and good nature; if they need our help or assistance let us freely and cheerfully afford it them: let us relieve their wants, and contribute to their necessities according as we have opportunity and ability. If they are naked let us cloth them, if hungry let us feed them, if athirst let us give them drink, and let them see that we want no bowels of charity or compassion for them, howsoever we dislike their ways, and disapprove their deeds and practises. Our Saviour has taught us in one of his excellent parables, that difference in religion should by no means make a difference in our charity and compassion. When the traveller ́ who went from Jerusalem to Jericho fell amongst thieves and was grievously wounded and severely handled by them, the good Samaritan though of a different religion shewed all the care and kindness to him that he was able, when the priest and the Levite who saw his distress and anguish passed by him without any regard or compassion, he

went to him and bound up his wounds, pouring "in oil and wine, and set him on his own beast, " 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 host, " and said unto him, take care of him, and what"soever thou spendest more, when I come again "I will repay thee."* Now this Samaritan was

* Luk. x. 30.

a man of so different a religion from the traveller, that they would not so much as trade or have any commerce with one another upon the account of that difference in their way of worship; " for "the Jews had no dealings with the Samaritans."* And it is our Lord's command that we should do as this Samaritan did. But though our Saviour recommended this pious charitable act of the good Samaritan, he was far from recommending his religion to us: for he plainly told the woman of Samaria, that " they worshipped they knew not "what." By all which I think our Saviour has evidently instructed us how to express our moderation. Not by complying with dissenters in their different, principles from us, but by not letting such different principles lessen our bowels of compassion towards them. That our moderation therefore may be made known unto all men, we must, by our, constant practice and behaviour towards all, let every one see that we do not confine our equal fair dealing, our love or charity, our kindness, meekness, gentleness, forbearance, patience, readiness to forgive, our modesty and humility to those of our own persuasion or party, but that we are still ready to

"men, but especially to them

do good to all who are of the

"household of faith." That though our first care and concern be for those whom we judge the truest and most faithful servants of Christ; yet

* Joh. iv. 9. † Joh. iv, 22. ‡ Gal. vi. 10.

we shall never be wanting to do all good offices to those who differ from us, according as our occasions and our abilities will permit. And as our moderation is to be made known by our equal fair dealing, and our love and charity towards all men, how different soever their persuasions may be in matters of religion; so also should we shew it by bearing with a weak brother in private opinions which neither affect the true faith of Christ, nor the unity of the church, such as those mentioned by St. Paul, "one believeth he may eat all things; "another who is weak eateth herbs. One man "esteemeth one day above another; another es"teemeth every day alike."* These were no other than private scruples concerning such things, as neither Christ nor his church had made any determination, but had left them as they were, perfectly indifferent, and so every man was at liberty. to judge for himself what he ought to do in these matters. In these therefore, and such like doctrines which neither one way or other prejudice the faith or unity of the church, the apostle has expressly declared, that we should not judge or censure one another; but as we take our own liberty, so let us leave others to enjoy theirs. But the case is very different with relation to such things, as either Christ or his church have determined, however indifferent they may be thought in their own nature. For as to what St. Paul here

* Rom. iv. 14.