Hepieíkeia: or, a treatise of Christian equity and moderation. Delivered publicly in lecturesHepieíkeia: or, a treatise of Christian equitie and moderation. Deliuered publikely in lectures

Seeing therefore this is so necessary and excellent a virtue, I have purposed to speak of it at large. Let us then examine these two points 1. the nature of it, 2. the kinds of it.

Seeing therefore this is so necessary and excellent a vertue, I haue purposed to speake of it at large. Let vs then examine these two points 1. the nature of it, 2. the kindes of it.

For the first; Christian Equity, is a rare and excellent virtue, whereby men use a true mean, and an equal moderation, in all their affairs and dealings with men, for the maintaining of justice and preservation of ⟨p. 4⟩peace. This I take to be the true description of the general nature of this virtue: and herein, First, I say it is a virtue, which is conversant about practising of a moderation, in all our courses and dealings with men. For we men can use no mean nor moderation with God, but if we do evil, it is all to much, and if we do good, it is all to little: Again, equity and moderation, is to be performed of God towards men, and not of men towards God. For if men deal not equally towards God, the fault is theirs and not his, God is not worse for it; but if God dealt not moderately with men: the world would not last one hour, And lastly. where there are no faults, there is no forgiveness: where no infirmities, there needs no moderation: but in God there is no want, no error, no imperfection: but his love, his mercy, and his works of love and mercy towards mankind, and to his Church especially, are most perfect, therefore there needs no moderation, nor forbearance towards God, but towards men, who being flesh and blood, and full of infirmities, ⟨p. 5⟩(from which regeneration it self doth not fully free us) do therefore stand in need of this virtue, to be practised amongest them: else their society and fellowship cannot endure. And further, all men in this case are alike, and therefore one hath good cause, to bear with another. The Prince is flesh and blood as well as his subjects: the husband is flesh and blood, as well as the wife is; the Pastor is a man as his people and hearers are. Hence it followeth, that therefore one is subject to infirmities, as well as an other: and therefore I conclude, that in all our courses & dealings of man with man in this word, there must be practised a christian moderation.