374 ftI what things mu3t we u fe Moderatio. ger i Moderation I. Concerning the nature of Moderation, or what i, why, opened. fgnification of the word, defcription of the things i's bjet},kinds, rule, and extremes. And here I confefs I enter upon an unbeaten path; the word itis, and ¿ine'6la, which defc,rds from (and for. which, by a Græcifine, it is ufed in the Text) being of inch rrtultifari- 7Hx ous fgnihcation, and no where in Scripture rendred in that éxter.tas here,nor any where elfe ( that I can find ) by Moderation, which alto occurs in no other place of all the Bible. It fignifies properly that which is fit, decent, dose, meet, convenient. Kasai!, Trt¡. And is accordingly rendred by former interpreters nsodcffia net iTt,v, '700'40Y, as oppofcd to pride or haughtinefs, in it's firici Philofophick accepd- iyscY6Y;tiefych on,(which fome not attending to,have therefore quarrelled with)but HErymoi that which doth moderate our a6fions, in wch fenfe the Mailers of that àUodeftia di£fa Language frequently ufe it; and by later,for avoiding that ambiguity eft a modos ubi Moderatio , from whence is formed our Englifh word Moderation. autem modas Which (in it's latitude) is not any particular Grace or Virtu;,but that nec plus eft fit &proper temper we ought to obferve in the governing of our hearts quicquam lives $ nec and li : that e ual Judgment which fhould command our wils and mmxs Cicer. q e i aurem mo affe &ions, and all our humane aClions, which are capable of excels or deflia in animo defed,by proportioning them acc< "! ding to the quality of the objeFt, continent mo- and the end for which, & whom''-, y are implovt d for the prefe derarionem cu- of peace within our felves and w others ; that there may be no con- tdirat m.Idem turnacy or rebellion in our affeEtions to dilquiet our feiv: s or in our at`tions to difquiet others. So that moderation according to it's Sub jeEh, is either that of the mind, which is as the caufe 'or of the will and affedioras in their actlìngs, ,, eft hich is as the ce`, from all which the whole man is denominated Modorate. The former or that of the mind; is that part of Chriflian prudence , which proportions our aetions to the Objeei which the will choofeth, and it's end, according to the variety of circumflances the agent is in by applying the gene- ral rules of Scripture for our walking, to our particular a ±ions, and is accordingly well rendred here, by one of the Antients rationabilie con - Ambros,inloc. yerf'tio,your reafonable or equitable converfation. The latter, of the will, pertains to the feveral and particular virtues therein , efpeci- ally thofe that ferve for the reftraining our moll flrong and impetuous paffions,which offer the greateft violence to the equality of our minds. And therefore although it moll properly be of the judgement, yet be- ing molt confpicuous and difcernable in the exercife of fuch Virtues, it doth according to the quality of the Objeâ about which they are converfant , affnme their feveral notions and names. The moil vio- lent
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