LI sermons preached by the Reverend Dr. Mark Frank ... being a course of sermons, beginning at Advent, and so continued through the festivals : to which is added a sermon preached at St. Pauls Cross, in the year forty-one, and then commanded to be printed by King Charles the First.

A SERMON ON The Fourth Sunday in Advent.

PHILIPPIANS iv. 5.

Let your moderation be known unto all men. The Lord is at hand.

THE Text is a part of the Epistle for the day, chosen you may conceive, because the Lord, that is the time of his coming is at hand. A fit preparation thought by the Church for Christmas now so near, to prepare us how to entertain the happy day, the joyful news of our Lord Christs coming in the flesh. To entertain it, I say, not with excess and riot, but moderation; not with rude tricks and gambols, but softness and meekness; not in vanity of clothes, but modesty; not in iniquity but equity, somewhat departing from our own right, and seeking occasions to do others right, that all men may see and know we behave our selves like Servants, expecting their Lords coming, according to all the several senses of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated moderation in the Text, but stretching further then any one English word can express it.

A word chosen by the Apostle to comprehend the whole duty (if it might be) of a Christian preparing for his Lord in the midst of much af∣fliction, and long wearied expectation, back'd with an assurance that the Lord was now hard by a coming to deliver them. The poor Philippians were somewhat sad, or sad-like by the persecutions they suffered from the unbelieving Iews, and Gnostick Hereticks that were among them; many were daily falling off by reason of them, ver. 18. of the former Chapter, and much hurt those dogs, as the Apostle calls them, ver. 2. of that Chapter: the concision, that is, those Hereticks had done or were like to do them. But for all that, says he, Rejoyce, and again, Rejoyce in the verse before the Text, rejoyce too that all men may see it, see your joy in the Lord, and in your sufferings for him, yet so that they may see your mode∣ration in it too, that as you are not sad like men without hope, so you are not merry like men out of their wits, but as men that know their Lord is nigh at hand as well to behold their actions, as to free them from their sufferings, to see their patience and moderation as well as their trouble and persecution.

A perswasion it is, or exhortation to patience and meekness, and some other Christian Vertues (which by examining the word you will see anon) from the forementioned consideration. A perswasion to moderati∣on from a comfortable assurance of a reward, the Lord at hand to give it. A perswasion to prepare our selves, because our Lord is coming: A per∣swasion so to do it, that all may know what we are a doing, and what we are expecting, that they may see we are neither asham'd of our Religion, nor of our Lord, that we neither fear mens malice, nor our Lords mercy, that we are confident he is at hand, ready to succour and rescue all that patiently and faithfully suffer for him, to take vengeance on his enemies, and deliver his Servants out of all. The time is now approaching, even at the doors.

And if we apply this as we do all other Scriptures to our selves, to teach us moderation and whatever else is contain'd under the word which is so rendred, and draw down the Lords being at hand in the Text to all Christs comings in Flesh, in Grace, in Glory; it will no way disadvantage the Text, but advance it rather, improve the Apostles sense and meaning to all Churches and times to prepare them all to go out to meet the Lord when or howsoever he shall come unto them.

And moderation must be it we must meet him with, be the times what they will, come the Lord how or when he please, know we time or know it not; be what will unknown, our moderation must be known, and yet his coming as unknown as it may be, must be consider'd: always in our minds it must be, that the Lord is one way or other continually at hand.

Indeed I must confess the times were troublesom and dangerous when the Apostle thus exhorted and comforted the Philippians, but the best times are dangerous; danger there is as much of forgetting Christ in prosperity, as of falling from him in adversity: and as much need there is of mo∣deration when all happinesses flow in upon us, as when all afflictions fall up∣on us: so the advice cannot be unseasonable: And though we call'd the Text St. Pauls advice, or the Christians duty in sad times, and his com∣fort in them, and so divide the words, yet they will reach any times, ours to be sure, which, call we them what we will, much danger there is in them of falling away from the true Faith of Christ, and so as much need of the Apostles counsel and comfort in them.

Yet take the division of the words in the most proper sense.

I. St. Pauls counsel, or the Christians duty in sad times: In the first words, Let your moderation be known unto all men; that it be, is the Christians duty; that it should be, is S. Pauls counsel.

II. The Christians comfort in such times, or S. Pauls comforting them with it, in the following, the Lord is at hand. With this they are to cheer up their spirits, and S, Paul tells it unto that purpose. Which will afford us a third Point to be considered.

III. The Connexion of them, that our moderation is therefore to be known to all men, because our Lord and the Lord of all men is at hand to see what we do, and do to us according to our doings: therefore set down here indefinitely, only the Lord is at hand, without deter∣mining how, or where, or when, or to what purpose, that we might be the more careful in our duty, more universal in our moderation.

And the Apostle dealing thus indefinitely, and but silently pointing at the sad condition of the times they saw, we shall take leave to be as general, and not bind the counsel or the comfort to sad times, though so they would fit us too, as well as the Philippians. The advice is good, and the

comfort sweet, both necessary at any time whatsoever. I begin with St. Pauls counsel, or the Christian duty for moderation. Let your moderation, &c. Three Points I shall consider in it. 1. Let there be moderation. 2. Let it be known. 3. Let it be known unto all men. Let our moderation be, he ma∣nifested, be extended unto all.

Let there be moderation, or let our moderation be; let moderation be ours, be our practice, that stands first to be considered. And the word so rendred, has divers significations, all indifferently appliable both to the context, and the Christians duty against his Lords coming.

The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and first and primarily signifies equity. So Aristotle take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A duty as fit for Christianity as any; not only to be just, but equal: nay to prefer equity before justice, to depart somewhat from our own right rather then exact the extremity of justice, rather to let go a Coat or a Cloak, then go to law about it, rather to take a blow, an affront, an indignity, nay turn the cheek for a second, then draw a Sword; for a third turn the other cheek rather than venture turning out of Heaven, for turning violently again upon them out of a false opini∣on of gallantry and valour: rather go a mile or two above our stint and share then to make disturbance for it. This our Masters counsel and com∣mand too, to all his Disciples. S. Matth. v. 40, 41, 42. confirmed to us by his example, S. Matth. xvii. 27. Tribute paid by him that was not due, only lest he should offend them.

Indeed it is not equity but iniquity in them that require more then is right; yet 'tis a point of a Christian sometimes (in petty matters always) not to stand rigorously upon our right, when there is like to come nothing but continual dissention, and long-liv'd enmities by exacting it.

So far should we be from doing so, that we should be ready by all fair compliances to remove all unneighbourly contentions from among us; if the parting with trifles, giving way a little, or the forgiving small tres∣passes will do it. More then so there is in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in seeking occasions and opportunities to do good. Our blessed Lord went about doing good, says S. Peter, Acts x. 38. from City to City, says S. Matth. ix. 35. from one place to another, all the Cities of Iudea over, from one opportunity to an∣other, seeking distressed souls, to do good unto: one point of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that gentleness of Christ, by which St. Paul beseeches the Corinthians, 2 Cor. x. 1. His was, not to leave sinners as they deserve; ours, not deal with our Brethren always as they perhaps deserve of us, but deal better with them then so; to proffer them some condescensions, seek some such ways and means to reconcile them to us.

This is truly Christian, if to be like Christ be to be truly Christian, and as fit it is for such times as the Philippians then were in; nothing more fit in the times either of growing Heresies, or pressing troubles, then to de∣scend a little to win the one, and give a little to avoid the other.

And as well it answers to our English rendring it, Moderation. Equi∣ty is nothing else but a moderating that summum jus, a bringing ri∣gorous right to moderate terms, and so striving to be good to them with whom the contestation is, to overcome them into peace and agreement with us, and so avoid the trouble and vexation, that else is like to come from them to us, and likely from us to them again, that we be not found smiting our fellow Servants, fighting with one another when our Lord comes. A fit vertue this, to answer that part of the Text too, the Lords being at hand.

2. A second interpretation there is that suits as well; for humanity and

civility it is taken. And truly Christianity teaches not to be uncivil, al∣lows not uncivil language, not so much as a thou fool, threatens Hell fire to such a tongue, S. Matth. v. 22. allows not that which is less, a Racha, any kind of expression of contempt, or vilifying our Brother. Such a fault must come before the Council, we must be brought to the Council. Table for it of God and Christ, and fin'd at what they please for the mis∣demeanour, though the Common Law peradventure will not reach to punish it. 'Tis none of Christs Religion that teaches men to be uncivil; no, not to return one incivility with another: no, not revile again though we be re∣viled, says St. Peter, and brings Christ for an example, 1 Pet. ii. 23. Others doing us wrong, nay shrewdly persecuting us too, will not authorize us to do it, to requite our very persecutors with any incivility. A good memoran∣dum for those who make it an especial sign of their being better Christians then others, to be rude and uncivil to their betters, to be saucy and un∣mannerly to any, to all that run not riot with them into the same madness and folly, Sacriledge and Heresie, that cannot be content to do men wrong, and rob them of their dues, but must do it with ill language and incivility. They forget sure the Lord is at hand, that there is any such thing as a Lord, any superiour above them, either at hand, or afar off, ei∣ther in this world or in the other. The Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is for moderation in this point too, civil and handsom terms, gestures, and carriage, that we should carry our selves like men, at least, if we will not like Christians. And for such times as the Text refers to, 'tis but seasonable: 1. That the sufferers do not increase their sufferings with their own incivilities, or corrupt or dishonour them, by so doing: and 2. That those that cause them to suffer, do not enhance the others sufferings, remembring that themselves also are but men, and the spoke of the wheel, (as that Captive King observed) which is now above, may by and by be below again, especi∣ally if it be true (as true it is) that the Lord is at hand, his Chariot is coming after, and the Mother of Sisera, the greatest Captain, need not ask, why tarry the Wheels of it so long, why is it so long a coming? It will come and will not tarry; 'tis happy if it come not on us whilst we are ra••ting and railing against any whosoever.

3. There is a third signification of the word for Modesty, so the La∣tin renders it Modestia. As fit a posture for sad times, for any times, be the Lord at hand, or be he not, as any whatsoever. Not the peculiar ver∣tue of women only, though of them, 1 Tim. ii. 9. but of men too, an es∣pecial way to win our adversaries, to win Infidels to Christianity, when they shall behold our conversation in all sweetness and composure, our bodies comely and decently apparelled, our gate sober, our gesture grave, our eyes modest, our countenance compos'd, our speech discreet, our be∣haviour all in order: when they shall see us merry without lightness, jest∣ing without scurrility, sober without sullenness, grave without doggedness, compos'd without affectedness, serious without dulness, all our demeanour wholly bent to all Christian well-pleasingness, at all times, with all compa∣nies, upon all occasions, in all places, and businesses. This is nothing but moderation neither; we may keep the English still, moderation in our garb and habit, and discourse, and motion; modesty, that is moderation in them all.

4. Yet there is a fourth acception of the word, for that sweet, and meek, and gentle temper of the mind, whereby we carry our selves pati∣ently and unmov'd in persecution, not rendring evil for evil to them that persecute us, not vexing and tearing our selves upon it, not studying re∣venge, or returning mischief, but on the contrary good for evil, blessing

for cursing, prayers for imprecations, committing our cause, and our selves to God, that judgeth righteously; this is the true Christian moderation, that to which we are called, says S. Peter; that of which Christ gave us an example, suffered as well for that to give us an example of it, as any thing else, 1 S. Pet. ii. 21, 22, 23. That to which belongs the bles∣sing, S. Mat. v. 5. from this Lord that is at hand. 'Tis the very vocation of a Christian, the very design of the Christians Lord, a blessedness there is in the very doing it, when and whilst we so suffer, we are blessed, S. Mat. v. 10. even before that great reward in heaven, bidden therefore, ver. 12. to rejoyce and be exceeding glad upon it, bidden by S. Iames to count it all joy, S. Iames i. 2. bidden by S. Paul in the verse before the Text; to rejoyce and rejoyce again upon it. Nay so exceeding joy it seems the Christian feels in it, that he is fain upon the back of it in this very verse to call to us to be moderate in the expressing it, to call to us for moderation in it, lest we should even burst with it, or overflow into some extraordinary effusions of it, and so provoke more affliction by it. Rejoyce the Apostle would have us in our sufferings for Christ, but yet with moderation, be meek, and patient, and contented, and resigned in them, yet not as we were sensless, careless, or desperate, but discreet and moderate in them all: neither so sensible of them, nor anxious in them, as to forget others, and our respects due to any of them; nor so sensless and careless to forget our selves, and the care due unto our selves. This the moderation most proper to the persons and time, persons under persecution, and in the time of being so, the most seasonable advice: and as seasonable to be given when the Lord is at hand: modera∣tion to be observed in the expectation of his coming. They were not too hastily to expect it. The Thessalonians were almost shaken in mind, and trou∣bled by so hasty a conceit, that the day of Christ was at hand, 2 Thess. ii. 2. That Christ was just then a coming; S. Paul was fain to stop their haste, to moderate their expectation, to tell them though the day was near, it was not so near as they supposed it, they must be content to expect a little longer, some things were to be done first. So necessary seems modera∣tion in this point too, lest expecting the Lord too soon, and failing of him, they should be shaken, and fall away from him, as if he had decei∣ved them, quit their Faith and Religion for want of patience and moderation. Thus you have the four senses of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, four kinds of moderation. Equi∣ty or Clemency, Humanity or Civility, Modesty or Sobriety, and Meekness or Gen∣tleness. It follows next that they be shewed, that we shew them all, that we make them known. Let your moderation be known.

For sufficient it is not always to do well; we must be known to do it, though not do it to be known; yet be known to do it. Indeed when we fast, or pray, or give alms, or do any good work, we must not do it, that we may appear to men to do so, St. Mat. vi. 3, 4, 6, 18. yet it must appear to men, for all that, sometimes that we do so. Ye, that is, ye Chri∣stians are the light of the world, and a light is not to be put under a bushel, S. Mat. v. 15. but on a Candlestick, to give light unto all that are in the house. Let your light therefore shine before men, ver. 16. Shine so before them, that they may see your good works, see and glorifie, glorifie God that has given such graces unto men: glorifie him again by taking thence an ex∣ample of such things to themselves. There have been, are still, doubtless, many that brag much of Faith and Holiness, and Purity; nay of Meek∣ness and moderation too; but if we call them to S. Iames his shew us them, as he requires them, by their works, we may say as Christ said of the Lepers that were cleansed, S. Luke xvii. 18. There are scarce found

one of ten that shew that return of Glory unto God; if one, they count him but a Samaritan, no true Israelite for it: though S. Iames says expresly, Faith is dead, where there is no such expression: and for those other vertues, the very action is so evidently outward, that they must needs be known where they are, they cannot be hid, are not the vertues they pretend to, if not known. It were strange to hear of equity, or civility, or modesty, or moderation that could not be seen; ridiculous to call him merciful or equitable that shews it not by some condescension, to stile him civil whose behaviour is nothing less, him modest who shews nothing but immodesty, him meek who expresses nothing but fury and impatience. These are vertues we must needs see where e're they be.

It is reported of S. Lucian the Martyr, that he converted many by his modest, cheerful, and pious look and carriage, and of S. Bernard, that In carne ejus apparebat gratia quaedam spiritualis, &c. There appeared a kind of spiritual grace throughout his body, there shone a heavenly brightness in his face, there darted an Angelical purity and Dove-like simplicity from his eyes, so great was the inward beauty of his inward man, that it poured out it self in his whole outward man abundantly over all his parts and pow∣ers. No motion in them but with Reason and Religion. Where such ver∣tue is, it will be known; must be too: must so be exprest that men may know and feel the benefits and effects; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let your moderation speak for you, whose servants you are, what Lord you are under, what is your expectation and your faith.

3. Nor is it thirdly enough to have it known to one or two, to a few, or to the houshold of faith alone. To all men, says the Apostle, Iew and Gentile, Friend and Foe, Brethren and Strangers, the Orthodox and Hereticks, good and bad, Christian and Infidel. Condescend to men of low estate, the very lowest says our Apostle, Rom. xii. 16. Provide things honest in the sight of all men, ver. 17. live peaceably with all men, ver. 8. do all possi∣ble to live so: having your conversation honest among the Gentiles, that by your good works which they shall behold, they may glorifie God in the day of visitation, 1 Pet. ii. 12. full of equity, that they may not speak evil of you as rigorous and unmerciful; full of courtesie and civility, that the Doctrine of Christ be not blasphem'd for a Doctrine of rudeness and incivility; full of modesty, that the adversary speak not reproachful∣ly of the word of truth, have no occasion to do so by your immodesty; full of moderation, that all good men may glorifie God for your professed sub∣jection to the Gospel of Christ, to those hard points in hard times, to meek∣ness and moderation, when your adversaries are so violent and immode∣rately set against you. Known must our moderation be in all its parts, that all may know the purity of our profession, the soundness of our Religion, the Grace of God appearing in us, the adversary be convinced, the Christian Brethren incited by our examples to the same grace and vertue.

One note especially we are to carry hence, that it is no excuse for our impatience, harshness or any immodest or immoderate fierceness against any, that they are men of a contrary opinion, we use so ill: Men they are, and even under that notion moderation to be used towards them; much more if we acknowledge the same Lord or his being any way near either to reward or punish. And so I pass to the second General, the Christians comfort that holds up his head in the bitterest storms, and makes him mo∣derate, quite through them all. The Lord is at hand.

Now the Lord is several ways said to be at hand, many ways to be near us.

He is at hand, or near us by his divine essence, not far, says S. Paul from every one of us, Acts xvii. 27. he is every where, we therefore no where, but that he is near us.

He is near us 2. by his Humanity. The taking that upon him has brought him nigh indeed to be bone of our bone, and flesh of our slesh.

He is nearer us yet 3. by his Grace. One with us, and we with him; one Spirit too, he in us and we in him, S. Iohn xiv. 20.

He is at hand, and nigh us 4. in our Prayers. So holy David, The Lord is nigh unto them that call upon him, all such as call upon him faithfully.

He is nigh us 5. in his Word, in our Mouths, and in our Hearts, by the word of Faith that is preached to us, Rom. x. 8. we need not up to hea∣ven, nor down to the deep, says the Apostle, to find out Christ, that eternal word is nigh enough us in his word.

He is nigh us 6. in the Sacraments, so near in Baptism as to touch and wash us, especially so near in the Blessed Sacrament of his Body and Blood, as to be almost touched by us: there he is truly, really, miraculously pre∣sent with us, and united to us. 'Tis want of eyes if we discern not his Body there, 1 Cor. xi. 29. in that, or see not his power in the other.

He is at hand 7. with his Iudgments, Behold the Iudge standeth at the door, S. James v. 9. Just before he had said the coming of the Lord draweth nigh: but at the second look he even sees him at the door. Now of this coming two sorts we find expected even in the Apostles times, his coming in judgment against Ierusalem to destroy his Crucifiers, the unbelieving Iews, and the Apostate Christians the Gnostick Hereticks, that together with the Iews persecuted the Church of Christ; and his last coming at the general Judgment. We may add a third, his being always ready at hand to deliver his faithful servants out of their troubles, and to revenge them in due time of all those that causlesly rise up against them. The first kind of his coming to Judgment, that against Ierusalem, is the coming by which the Apostle comforts his Philippians, that the Lord was now com∣ing to deliver the persecuted Saints out of their hands. The third is that by which our drooping spirits are supported in all distresses, that he is near to help us in them all. The second his coming at last in the general Judgment, then howsoever, to make a full amends for all, is the great stay of all our hope, all Christians from first to last. No great matter how we are here from time to time driven to our shifts, the time is com∣ing will pay for all.

Nor do any of the other comings want their comfort: 'Tis a comfort that God is so near us in his essence, so that in him we live, and move, and have our being: our life and being are surely the better by it. 2. 'Tis a great comfort that our Lord would vouchsafe us so great an honour as to become like one of us to walk and speak, and eat, and drink, and be wea∣ry, and weep, and live, and die like one of us. 3. 'Tis an inward and in∣expressible comfort that he will dwell in us by his Grace and Holy Spirit; make us Holy as himself is Holy. 4. 'Tis a gracious comfort that he suf∣fers us so ordinarily to discourse with him in our Prayers. 5. 'Tis an es∣pecial comfort, and that such a one as he affords not to other Nations, to give us by his word, the knowledge of his Laws, to reveal unto us his whole will and pleasure. 6. 'Tis a comfort to a miracle that he will yet draw nearer to us, and draw us nearer to himself by the mysterious com∣munication of himself, his very Blood and Body to us. No greater

establishment to our souls, no higher solace to our spirits, no firmer hopes of the Resurrection of our bodies, then by his thus not only being at hand, but in our hands, and in our mouths. I speak mysteries in the spirit, but the comfort never a whit the less: the joy of the Spirit far the greater ever. But all these comforts heapt together, what comfort in the world like the faithful Christians, all so great, so certain, so nigh at hand?

And yet if I take hint from the Churches choice of this Text for the front of her Epistle this day to her Children, and say, the Lord may be said to be at hand too, because the Feast of his coming, that coming which gave rise to all the rest, the original of all the rest of his gracious comings is at hand to us. I shall not strain much, and to those that truly love his appearance, that can really endure to hear of his coming, any day that shall put 'um in mind of his being at hand must needs be a comfort, a day of good tidings: and this as well as any of the rest will afford us an argument to perswade to moderation, to make it known to all men what∣soever at the time when the Grace of God appeared to all men whatso∣ever. Which passes me over to the third general, the connexion of the Christians Duty and his comfort, or the perswasion to the duty from the comfort of the Lords coming. And so many perswasive arguments there are from it, as there are comings, so many reasons to perswade modera∣tion as there are ways of our Lords being at hand: nay one more, and it shall go first because it stand so.

The Lord it is we do it to, to the Lord, and not unto men: let that go for the first reason. 'Tis to him, and for his sake we are enjoyn'd it. St. Paul thought it a good argument to perswade Servants to their duties, Eph. vi. 7. to do their service with a good will too; and we all are Servants, and here is our Lord.

Here 2. and at hand, on every hand. We cannot go out of his pre∣sence. Let that teach us righteousness and equity, modesty and modera∣tion, to do all things as in his presence. Would we but think this when we go about any thing, did we but consider seriously the Lord was so near us, heard us, and look'd upon us; our words would be wiser, and our actions better. We durst not look an immodest look, nor speak an unci∣vil word, nor do any iniquity, or any thing out of order. The Lord is at hand, and sees what we are doing; let all then be done with mode∣ration.

3. The Lord has taken on our nature, and come nearer; yet given us by it an example so to do; to be so moderate as to wash even Iudas's feet, to do good, to be civil and modest, and moderate, even towards them that are ready to betray us, who will do so the next hour, have bargain'd for't already: he came so nigh us in our nature, that we might so come nigh him in his Graces; took up our nature, that we might take up his example; drew so nigh us, that we might not draw off our affection from our bre∣thren, but serve them in love, how ill soever they serve us: he took hands and feet to be at hand, to teach our hands and feet how to behave and moderate themselves towards others.

4. He is at hand with his Grace to help us: there is no excuse of impos∣sibility. By him I can do all things, says the Apostle, by Christ that strengthens me, Phil. iv. 13. Be it never so hard, his grace is sufficient for us, suffici∣ent to enable us to all grace and vertue, even the hardest, and in the most difficult exigencies and occasions. This he offers to us, offers it a∣bundantly,

more abundant grace. Let us accept it then and walk-wor∣thy of it in all modesty and moderation.

5. He is at hand to our Prayers: let us then desire the grace we just now spake of. Deny us he will not; do but knock and he comes pre∣sently. To him that knocks, says he, it shall be opened. Let us but come with meek and patient spirits, in love and charity with all men, forgi∣ving them that we may be forgiven, and speed we shall; be merciful and moderate towards them, so will God be merciful and moderate to∣wards us: moderate at least the punishments due to our iniquities. The Lord is at hand always to hear such a mans prayers; learn we therefore mode∣ration.

6. The Lord is near us in his word. This is his command and will, must therefore be performed. If the will of the Lord be so, that we must suffer for righteousness sake, let every answer to our persecutors be with meekness and fear, says S. Peter, 1 Pet. iii. 15. for happy are you, says he, and therefore be not afraid of their terror, neither be troubled, ver. 14. moderate your passions and your fears, and esteem your selves happy by so suffering, by so doing. 'Tis your Masters revealed will that so it should be, 'tis his way to draw you nearer to himself, by working you to the image of his sufferings.

7. The Lord is at hand, the Iudge is coming: At hand to reward us for all our sufferings, all our patience and moderation, all our modest and civil conversation, all our righteousness and mercy. Not one Sparrow, not the least feather of a good work shall fall to the ground, not one half farthing be lost, not a hair of any righteous action perish: he is at hand to take all up that nothing be lost. At hand he is 2. to deliver us out of the hands of all that hate us: if temporal deliverance be best, to give us that; if not, to deliver us however over into glory. At hand 3. to take revenge upon his enemies, to repay his adversaries. He came presently after this Epistle to do so to Ierusalem, to destroy the incredulous Iews and Apostate Hereticks, those persecutors of the Christian Faith, came with a heavy hand, that they fell to their utter ruine and desolation. Thus he being at hand to reward and punish, may well serve as an argument to perswade us to be patient for so short a while, to be moderate both in our fears and desires, in our words, and in our actions, to bear a while and say nothing, to endure a while and do nothing; for one there is a coming, nay, now at hand to deliver us, to plead our cause, to revenge our quarrel: let us commit it to him. He is the Judge of all the world, and judges right: Let us do nothing but with moderation, and not think much to shew it unto all, when we are sure to be rewarded for it: and those that observe it not, are sure to be punished.

8. The Lord is at hand in the blessed Sacrament, and that is also now at hand; but a week between us and it. And moderation of all kinds is but a due preparation to it, some special act of it to be done against it: Righte∣ousness and equity is the habitation of his seat, says David: the Lord sits not, nor abides where they are not. The holy Sacrament that is his Seat, a Seat of wonder, is not set but in the righteous and good soul, has no efficacy but there. Modesty and humility are the steps to it; into the modest and humble soul only will he vouchsafe to come. All reverence and civility is but requisite in our addresses unto it. But moderation, meek∣ness, and patience, and sweetness, and forgiving injuries is so requisite that there is no coming there, no offering at the altar till we be first reconci∣led

to our Brother. Go be first reconciled to thy Brother, says our Lord him∣self, S. Mat. v. 24. so that now if we desire a blessing of the blessed Sa∣crament unto us; if we desire the Lord should there come to us, let our moderation be known to all men before we come. Let us study the art of reconcilement, let us not stand upon points of honour or punctilio's with our Brother, upon quirks and niceties; let us part with somewhat of our right; let us do it civilly, use all men with courtesie and ci∣vility, express all modesty and sweetness in our conversation; all softness and moderation, patience and meekness, gentleness and lo∣ving kindness towards all, even the bitterest of our enemies; consider∣ing the Lord is at hand: the Lord of Righteousness expects our righte∣ousness and equity; the Lord in his body, and looks for the reverent and handsom behaviour of our bodies; the Lord of pure eyes and can∣not endure any unseemliness or intemperance either in our inward or outward man: the Lord that died and suffered for us, and upon that score requires we should be content to suffer also any thing for him, not to be angry, or troubled, or repine, or murmur at it, or at them that cause it. At the Holy Sacrament he is so near at hand, that he is at the Table with us, reaches to every one a portion of himself, yet will give it to none but such as come in an universal Charity with all the forementioned moderations.

Give me leave to conclude the Text as I began it, and fix the last Argument upon the time. The time is now approaching wherein the Lord came down from Heaven, that he might be the more at hand. Fit it is we should strive to be the more at hand to him, the readier at his command and service: the time wherein he moderated him∣self and glory as it were to teach us moderation, appeared so to all, that our moderation also might appear to all of what size, or rank, or sect whatsoever.

I remember a story of Constantia Queen of Arragon, who having ta∣ken Charles Prince of Salerno, and resolving to sacrifice him to death to revenge the death of her Nephew Conradinus, basely and unworthily put to death by his Father Charles of Anjon, sent the message to him on a Friday morning to prepare himself for death. The young Prince (it seems not guilty of his Fathers cruelty) returns her this answer; That, besides other courtesies received from her Majesty in Prison, she did him a singular favour to appoint the day of his death on a Friday, and that it was good reason he should die culpable on that day whereon Christ died innocent. The answer related, so much mov'd Constantia, that she sends him this reply: Tell Prince Charles if he take contentment to suffer death on a Friday, because Christ died on it; I will likewise find my satisfaction to pardon him also on the same day that Iesus sign'd my pardon, and the pardon of his Executioners with his Blood. God forbid I shed the blood of a man, on the day my Master shed his for me. I will not rest upon the bitterness of revenge, I freely pardon him.

Behold a Speech of a Queen worthy to command the world, wor∣thy a Christian indeed. To apply it, is only to tell you, we may often take excellent occasions of vertue and goodness from times and days, and bid you go and do likewis••▪ The time that is at hand is a time to be celebrated with all Christian joy and moderation, some particular and special act of Charity, Equity, Modesty, Meekness,

Moderation to be sought out to be done in it, or to welcome it: The Feast of Love to be solemnized with an universal Charity; the Lord at hand to be honoured with the good works of all our hands. His com∣ing to pardon and save sinners to be accompanied with a general re∣concilement and forgiveness of all enemies and injuries, of a mode∣ration to be exhibited unto all. Let your moderation then keep time as well as measure, be now especially shewn, and known, and felt, and magnified by all with whom we have to do, that thus attending all his comings, he may come with comfort, and carry us away with honour; come in grace and hear us, come in mercy and pardon us, come in his word and teach us, come in spirit and dwell with us, come in his Sacra∣ment and feed and nourish us, come in power and deliver us, come in mercy and reward us, come in glory and save us, and take us with him to be nearer to him, more at hand, to sit at his right hand for evermore.