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your souls.

is not only in a very gross manner to cheat you of your time and quiet, but likewise to endanger

Secondly; In order to restore brotherly love, let me earnestly exhort you to stand firm in your religion; I mean, the true religion hitherto established among us, without varying in the least either to popery on the one side, or to fanaticism on the other; and in a particular manner beware of that word, moderation; and believe it, that your neighbour is not immediately a villain, a papist, and a traitor, because the fanatics and their adherents will not allow him to be a moderate man. Nay, it is very probable, that your teacher himself may be a loyal, pious, and able divine, without the least grain of moderation, as the word is too frequently understood. Therefore, to set you right in this matter, I will lay

the character of a truly moderate man; and then I will give you the description of such a one as falsely pretendeth to that title.

A man truly moderate is steady in the doctrine and discipline of the church, but with a due Christian charity to all who dissent from it out of a principle of conscience; the freedom of which, he thinketh, ought to be fully allowed, as long as it is not abused, but never trusted with power. He is ready to defend with his life and fortune the protestant succession, and the protestant established faith, against all invaders whatsoever, He is for giving the crown its just prerogative, and the people their just liberties. He hateth no man for differing from him in political opinions ; nor doth he think it a maxim infallible, that virtue should always attend upon favour, and vice upon disgrace. These are some few lineaments in the character of a truly moderate

before you

man; let us now compare it with the description of one who usually passeth under that title.

A moderate man, in the new meaning of the word, is one to whom all religion is indifferent; who, although he denominates himself of the church, regardeth it no more than a conventicle. He perpetually raileth at the body of the clergy, with exceptions only to a very few, who, he hopeth, and probably upon false grounds, are as ready to betray their rights and properties as himself. He thinketh the power of the people can never be too great, nor that of the prince too little; and yet this very notion he publisheth, as his best argument, to prove him a most loyal subject. Every opinion in government, that differeth in the least from his, tendeth directly to popery, slavery, and rebellion.

Whoever lieth under the frown of power, can, in his judgment, neither have common sense, common honesty, nor religion. Lastly, his devotion consisteth in drinking gibbets, confusion, and damnation ;* in profanely idolizing the memory of one dead prince, and ungratefully trampling upon the ashes of another. $

By these marks you will easily distinguish a truly moderate man from those who are commonly, but very falsely so called ; and while persons thus qualified are so numerous and so noisy, so full of zeal and industry to gain proselytes, and spread their opinions among the people, it can

* The subject of these political toasts was the theme of much discussion in Ireland. + King William,

Queen Anne,

not be wondered at that there should be so little brotherly love left among us.

Lastly, it would probably contribute to restore some degree of brotherly love, if we would but consider, that the matter of those disputes, which inflame us to this degree, doth not, in its own nature, at all concern the generality of mankind. Indeed, as to those who have been great gainers or losers by the changes of the world, the case is different: and to preach moderation to the first, and patience to the last, would perhaps be to little

purpose: but what is that to the bulk of the people, who are not properly concerned in the quarrel, although evil instruments have drawn them into it? for, if the reasonable men on both sides were to confer opinions, they would find neither religion, loyalty, nor interest, are at all affected in this dispute. Not religion, because the members of the church, on both sides, profess to agree in every article: not loyalty to our prince, which is pretended to by one party as much as the other, and therefore can be no subject for debate: nor interest, for trade and industry lie open to all ; and, what is farther, concerns only those who have expectations from the public; so that the body of the people, if they Înew their own good, might yet live amicably together, and leave their betters to quarrel among themselves; who might also probably soon come to a better temper, if they were less seconded and supported by the poor deluded multitude.

I have now done with my text, which I confess to have treated in a manner more suited to the present times, than to the nature of the subject in general. That I have not been more particu.

lar in explaining the several parts and properties of this great duty of brotherly love, the apostle to the Thessalonians will plead my excuse.

Touching brotherly love (saith he) ye need not that I write unto you, for ye yourselves are taught of God to love one another.” So that nothing remains to add, but our prayers to God, that he would please to restore and continue this duty of brotherly love or charity among us, the very bond of peace and of all virtues,

Nov. 29, 1717.

SERMON VI.

ON

THE MARTYRDOM OF KING CHARLES I.

PREACHED AT ST PATRICK'S, DUBLIN, JAN. 30,

1725-6, BEING SUNDAY.

GENESIS, XLIX. 5, 6, 7.

Simeon and Levi are brethren; instruments of cruel

ty are in their habitations. 0 my

soul, come not thou into their secret ; unto their assembly, mine honour, be not thou united : for in their anger they slew a man, and in their self-will

they digged down a wall. Cursed be their anger, for it was fierce ; and their

wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel.

I

KNOW very well, that the church hath been often censured for keeping holy this day of humiliation, in memory of that excellent king and blessed martyr Charles I., who rather chose to die on a scaffold, than betray the religion and liberties of his people, wherewith God and the laws had entrusted him. But at the same time, it is manifest that those who make such censures, are either people without any religion at all, or who derive their principles, and perhaps their birth, from the abettors of those who contrived

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