378 In what things tnu.ft we life Moderation, Se 6. For inflance in thofe two great Commands,on, which hang all the ae w and the Prophets, as our bieffed Saviour tells u', Matth. 22. 46. Thou shalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy frength,and with all thy mind,and thy Neighbor as thyPelf, Luke ro. 27. Here's the grace of Love required to act towards God, the manner exprefl, in heart, foul, flrengtb, mind, the meafure in the four 411's (the Ne w Testament adding one to the three of the Old Te- flament, fo far is the Gofpel from detracting from duty,) here can be no excels, in regard we can never love him as he deferves, not o;.ly in regard of what he bath done for us, but is ro us, being our end and happinefs: and towards our Neighbour, the manner expreft as thy felf, i. e. truly and fincerely, but not with all thy heart, &c. that's only Gods duo, who is abfolutely to be loved for himfelf; others for him. Herein alas Grace is defedive, but never exceeds, fo that Moderation bath here no place,for if we love any person or thing more thin God, Chrift,and our felves, it is not the action of Grace but sinful affection, which is to be moderated. For he that with his natural affec`}ion loves Father or Mother, Wife, or Child, which yet they ought greatly to love, more than Gcd or Chrift, is not worthy of them. I am noti- t?norant all this while, that this word crmHrsua, is moll freï quently ufed in a forenfical or Law fence, more ffrict y : the iÌ1oralifl,r, Scboolrmmn, and Civilians borrowing it from Aril` otle, and refiraining it to that particular moderation of mitigating (irickt juflice in the execu- tion of humane _Laws, and fo is rendrrd equitas equine. Which is either that of the Magillrace in his publick capacity, & isfoclemcntiaclemen- cie, and is'oppofed to truelty; the Magiflrate being obliged as not to write his Laws in blood,like Draco's; fo alfo not to execute them with cruel,y,(though where requiuite with feverity;) but to moderate them by the Law of Nature, other Laws, former precedents conflant eu- floms, which bath the nature of Laws, or the reafon and end of the Law, which is more equitable (and more Law fay fame) than the let - ter, and amongst Chrtitians by the written Laws of God that there may be conve,sientia peenx ad delicáum, or a proportioning punishment to the quality of the offerce, all circumfiances (which the Law cannot poffibly foresee or provide for) being duly confidered. This includes all Superiors, Political, Ecclefaftical Dorneflical, &c. and is fre- quently joyned with yuflice and Yudgement in Scripture, as executed both by God and man, Pfal 9'6, 9. 99.4. Efay t 1.4. Prov. I. 3. 2.19, 17, 26. Micah. 3. 9, &c. Or fecondly chat of privare perlons (or pub - lick in their private capacity) which is between party and party, when according
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