ALthough (dearly beloved,) I have of late been deeply affected with Sorrow, and secretly Mourn­ed, (as the Apostle upon occasion of the Ince­stuous Corinthians scandalous Sin, adviseth that Church to do, 1 Cor. 5. 2.) for the late Fornications, and filthy Uncleannesses, that have been committed in this Neighbourhood, by so many Persons as are now justly under Censure of the Ecclesiastical Judicatory: yet am I, at last, (on the other side) not a little comforted, that my good Advise to divers of the Criminals, who now ap­pear before you, has had so good effect, as to render them willing, notwithstanding all the Discouragements, which have. I doubt, been given them by either their obstinate Fellow-sinners, or factious Dissenters from this Church, and it's Discipline,) to present themselves here, as Penitents, to perform the Penance enjoyned them; and thereby, to give me occasion, to instruct you all in those Points relating [Page 2] to this Exercise of Church-discipline, concerning which, except upon such an occasion, you might not have heard from this Pulpit; and so, either through Ignorance, or prejudicated Opinion, have been led into unworthy Ap­prehensions concerning it.

And the Text I have chosen, I think, will afford me Grounds sufficient for the handling all the Heads, to which, on this Occasion I intend to speak.

You may therefore herein observe these three Particu­lars.

I. A Supposition, (that Christian Brethren may be overta­ken in such Faults as render them like Members out of joynt, in the Body of Christ, to which they belong: and so need (to prevent their farther Corruption, and danger of becoming Gan­grened, and in the Issue, cut off) the charitable Endeavours of their Fellows to set them in Joynt again.) For so the Word ( [...]) which we render (restore,) does import.

II. A positive Duty incumbent on the rest of the Chri­stian Brethren, (upon such a Supposal, actually coming to pass, in any Christian Society:) to wit, (to use all Christian Means they can, thus to restore such dislocated or disabled Members to their former Soundness.)

In order to the better performance of which Duty, there are two Particulars observable, under this Head in the Text.

I. The Description of the Persons who are to act in this charitable Work, (they that are Spiritual;) which Phrase what it means, you shall be informed anon, when I come to that Head.

Secondly, The Assignation of the manner how this cha­ritable Duty is to be performed (in the Spirit of Meekness.) and that heightned to such a degree of Compassion, as gives them a kind of fellow-feeling in the pains those dislocated [Page 3] Members undergo, called (v. 2.) (bearing one anothers brudens.)

Thirdly, (and lastly) two proper Motives to induce them to the Performance of this Duty, in the manner directed.

(I.) One, taken from a confiderate Sensibleness of com­mon humane Frailty: Hazarding the sound Members to fall, and bruise themselves at one time or other, upon like Tentations as occasioned the Harms the fallen Brethren had reeeived. And herein 'tis specially remar­kable, that the Apostle (by a kind of Apostrophe,) applies himself to each Particular of the Spiritualty, whom heex­horts to this Charity; wishing every of them to consider his own Frailty, and Danger thereby, in the Words, (lest thou also be tempted.)

(II.) The other, from the Obedience they owe to Christ, and his Law, in a special manner, requiring this at their Hands: So that by thus Meckly and Compassionately taking part of their Brethrens Burdens, they (fulfil the law of Christ.)

Of all, which I intend to discourse in order.

I. Of the Supposition, which is here laid down as the Ground of the Duty; which contains in it this Doctri­nal Truth.

That true members of the body of Christ, are liable to be overtaken in such faults, as may sorely bruise and crush them, and render them, for the time they lie under the guilt and pain of them, like dislocated Members in the natural Body, and (do need to prevent their farther Corruption and danger of be­ingg angrened, and in the Issue cut off to need the charitable En­deavours of their Fellows, to set them in joynt again.

For to be a Saint, whilst here below in this Estate of Imperfection, does not divest any one totally of the Frail­ties of Humanity; nor does the Seed of God in us that re­news our Nature, secure us from a Possibility of sinning altogether; but only from Sinning to Death, i. e. Sinning at that rate that hardned habitual Sinners do, which the same Apostle calls [...], which denotes a professed pra­ctise [Page 4] of sin, which, by indisposition, bars the Door as to Recovery by Repentance, and so makes a Man incapable of Pardon, as appears by comparing 1 John 3. 8, 9. with 5. 16, 17, 18. But as to Acts of Sin committed through Surreption and Surprise, by the over-prevalency of a vio­lent Tentation, not foreseen and provided against, he himself tells us, that whoever denies such Sins to be in him, or affirms that he is so Priviledged, as not to be capable of having so Sinned; he is a liar, deceiving him­self with vain Notions of an unattainable perfection, and the Truth is not in him, Chap. 1. 8, 10. And indeed, if this kind of Sinlessness were attainable by any one here, the Apostles Motive in the Text (to induce the most Spiritual Men to Meekness, in restoring fallen Brethren, upon the consideration of their own Frailty,) would be to no purpose; as to such a Person, as pretends to it; who might hence justifie his greatest Insolencies against Offenders, as proceeding from one that by his Priviledge is exempt from that Consideration, on which the con­trary Duty is pressed. He supposeth therefore here, that the holiest Man may be obnoxious to such Falls, as un­foreseen Stumbling-blocks, laid in his way, may occasion: as the Word, ( [...] and [...]) in the Original, properly import.

And the use the Apostle here makes of this Doctrine, (besides that which he urges from it, by way of Motive to the Duty of the Text, which in it's proper place will come to be considered;) is to exercise every one to con­sider himself, as thus liable to Temptation; and according­ly to be watchful, and look about him, (as Persons in a Gar­rison, beleaguered by an Enemy, are wont to do, about all their Line, to see where the Fortifications are weak, and in such places to set the stronger Guard; which is the true notion of the Word ( [...]) in the Text;) where he lies open to a Temptation, and fortifie the weak part a­gainst [Page 5] Satans Stratagems, and devices, that he get no ad­vantage over him, 2 Cor. 2. 11.

And upon this supposition, (the first thing observable in the Text) is built the second, which we are now to en­ter upon.

II. The Duty incumbent upon the Brethren, (the rest of the Church,) in the supposed Case, when any of them is overtaken in a Fault; to wit, that they are to (restore such an one;) that is, (as I before told you,) to use, (on their parts,) all Christian means that the wounded Mem­ber may be reduced to soundness again: and so capable of performing the Duty incumbent on him, and enjoying the Benefits, and comfortable Priviledges belonging to him, upon the account of his Membership in that holy Society; and for which, his present wounded Condition disables him. For indeed, foul falls do both ways disable a Church-mem­ber, more, or less, according to the different Circum­stances he is under, i. e. as his Crime is either secret, or publick; known only to some one, or some few; or noto­rious to the generality of those he converseth with; and, as, (if it be notorious,) it is either before the Ecclesiasti­cal Judicatory, or not: And lastly, as, (if it be under their Cognizance,) it either is, or is not, advanced so far as to Judgment, and Sentence. And according to these, and other Circumstances of the Criminal; so are the Endea­vours to be made use of for his Restitution to be varied. And that both as to the Persons, who are employed in that charitable Work, in their several Capacities and Stations; and the manner how they are to act in order to the Accomplishing it. And both these, are to be found in the Text also, as I before told you.

1. The Persons who are thus to endeavour the Offen­ders Restitution, are here called ( [...]) which we ren­der, (ye that are spiritual.) But it is still a Question; whom the Apostle means by this Compellation?

In Answer whereunto, I shall not confine my self to any of the particular Notions of differing Interpreters; but make use of them all, so far as they will admit of a Sense, as I apprehend most agreeable to the design of the Apostle.

1. First, then, I suppose, the Word ( [...],) here used, may in a general Notion, include all the sound Mem­bers of the Church, who are, in their several Stations to bear a part in this charitable Office. For the Church, being (in St. Peter's Phrase, 1 Pet. 2. 5.) a spiritual House, or Temple. I know not, why every stone, or rafter of it, may not partake of the Notion of Spirituality; especially seeing the same Apostle does there call all Christians not only lively stones, but (in a sense) an holy Priesthood, to offer up to God spiritual Sacrifices.

And indeed, there is no Member of the Church, but when the Fault of any Fellow-member comes to his no­tice, he is obliged to contribute, as he lawfully may in his Station, his Endeavours to restore him: for no Man is to suffer Sin upon his Brother, it it lie in his way to remove it, Lev. 19. 17. For to do otherwise, is, (in Gods own Interpretation) to hate him in his Heart, whom he sees dangerously wounded, and yet, (as the Priest and Le­vite, in our Saviours Parable, Luke 10. 31, 32.) goes on the other side of the way, and lets him lie, and perish for want of help.

2.) There is yet a more restrained notion of the Word ( [...]) which will also very well sute the design of the Text, and the State of the Galatian Church; and that is that which distinguisheth the Members of the Church, who are, in some respect, more Spiritual from others, who are (in comparison to them,) elsewhere called Carnal, and Babes in Christ, 1 Cor. 2. 15. and 3. 1. And so, (seeing all the Members of the Church are not alike in Knowledge, Gifts, or Graces;) they that excell in any of these, (or [Page 7] think they do, in the Phrase of Ch. 14. 37.) are more especially obliged to this charitable Office, as being, or supposed to be furnished with greater store of spiritual Medicaments, than their inferiour Brethren. For the Apo­stle tells us, that all these Gifts wherein one Christian excells another, are bestowed, (not to capacitate them to vaunt and magnifie themselves, and contemn others, who in those respects are inferiour to them;) but they are all gi­ven to profit withal, 1 Cor. 12. 7. And that the em­ploying of them in a way of Charity, is the most excel­lent way, wherein they may be made use of, v. 31. of the same Chapter. But alas! it is a thing to be much lamented, that ordinarily, (from the Gnosticks downwards to these days,) Persons, who most pretend to be extraor­dinarily gifted, (though indeed, they excel only in a few new Phrases, volubility of Language, and impudent Bold­ness, &c.) instead of charitable restoring their disjoynted Brethren, most uncharitably reduce them into erroneous Opinions, and rend the Body of Christ into divided Factions, and separated Societies; gathered (too many of them) out of the most Ignorant, and Vicious of the Church, they se­parate from; whose spiritual Wounds they heal slightly, by perswading them, that to become their Proselites, will sufficiently attone for all former Crimes.

3. But then, (thirdly,) because whatever Applications private Persons make in kindness to their wounded Neigh­bours, may possibly be insufficient to effect a Cure, with­out the Assistance of a skilful Chyrurgeon; therefore, I must tell you, that the word Spiritual, here, does yet ad­mit also of a most restrained Sense; to wit, as it denotes those, whose Calling and Employment, is conversant in spiri­tual things; that are the Teachers, Guides, Pastors, and Rulers of the Church. Including all, from the Apostles downwards, who are invested with those Offices, in or­der to the good of their Souls and Spirits of Men com­mitted [Page 8] to their Charge. And to these only, do some ve­ry Learned and Reverend Commentators (though I think they are therein too narrow, as I intimated before) restrain the Sense of this Word in the Text.

And yet I concur so far with them; as to think these principally meant; partly, because, in the apostolical Times, the Charismata, or special Gifts of the Spirit, were most plentifully poured out upon them, and so many of them, as are necessary for the Conduct of the Church, in all Ages since, have accompanied that holy Calling, to that degree, as has been thought sufficient to denominate them the Spiritualty, in distinction from the Temporalty, in the esteem of all Christians: till the Papacy abusing the Name, render'd it less grateful to the ears of those, who shook off that Yoke in the Reformation: And partly, because this very [...] in the Text, or Spirit of Meek­ness, so requisite to the restoring dislocated Members, is but once more used in the whole New Test. and there joyned with the [...], or Rod of Correcttion, as attributed to the Apostle, in his managery of the Corinthian Church, 1 Cor. 4. 21. and lastly, because we find the word Spiritual, ap­plied to those extraordinary Persons in the Church, which were called Prophets, and made use of, as equivalent, in common use, thereto; as in the Old Testament, in Hos. 9. 7. and 1 Cor. 14. 37. in the New.

And this Duty, all that are in any Ecclesiastical Station, are (according to the Trust Reposed in them,) to mind, in reference to all committed to your Inspection: and, are so­lemnly engaged thereunto, in this Church of England at their Ordination: they are to preach the Word; to be instant in season, and out of season; to reprove, rebuke, exhort, with all long suffering, and doctrine. 1 Tim. 6. 2. and by the Rubrick before the Communion, are allowed to exercise some Power of Discipline, with due deference to the Bishop, in case of scandalous Offenders. And indeed, hereof we are [Page 9] sure, that the chief Power of Church-discipline, as it was at first committed to the Apostles, and Apostolical Men; and by them derived by Ordination to the successive Pastors, and Rulers of the Churches Planted by them: so it hath al­ways, till of late Years, been exercised by Bishops: (the whole Current of Antiquity giving us abundant Proofs hereof, as to Matter of Fact,) who in many Cases, acted therein alone: but in the most weighty Matters, were assisted by, and acted with a Presbytery. But of a Pres­bytery acting without, (and much less against) the Bishop, especially in inflicting Church censures: I think, (except in Schismatical Churches) the greatest Assertors of Presbyte­ry can hardly give us one Instance. And to those, who are thus intrusted with Ecclesiastical Authority, it belongs, in the Name of Christ, and with his Power, (in the Apo­stles Phrase, 1 Cor. 5. 5.) to determine finally, the Cases of scandalous Offenders, and by Church-censures to proceed a­gainst them, (either in order to their Recovery, in case they be incurable; or in order to the Preservation of the Church, both in its Health and Reputation, in case they be apparently irrecoverable;) with more or less Severity.

And there is a stronger Obligation lies upon them, than upon all the rest of the Church, to lay themselves forth to the utmost extent of their Ability and Power, in the pursuance of so good a Work. To wit, the Trust Repo­sed in them, by our Lord and Saviour Jesus Christ; who (on the account thereof) are concerned to watch for their Peoples Souls, as they that must give an account. And they are Pastors, (even such as are of the highest denomina­tion) only under him, the chief Shepherd, and Bishop of Souls, 1 Pet. 2. 25. And therefore, to them it belongs, to use all means they can, to seek out, and reduce to the Fold all straying Sheep, and to heal the wounded of that Flock, over which the Holy Ghost has made them Overseers, [Page 10] or Bishops; that having discharged their Duty herein, when [...] Act. 20. 28. 1 Pet. 2. 4. the chief Shepherd shall appear, they may receive a Crown of Glory. And if they be negligent therein, and the Sheep perish through their Default; there is a sad Doom pronounced in the Prophet Ezek. 34. 4, 5, 6. &c. very applicable to them.

To which Obligation of Trust, there is also, (in reference to their particular Charges) another of Relation. For the Pastors, in such a Case, are Fathers to their People, and they reciprocally, to them their Children, 2 Cor. 12. 14. Gal. 4. 19. 1 John 2. 2. 4. 4. &c. and therefore are they obliged to such Tenderness towards them, as obligeth them to take care of them, when sick, or wounded, as Fathers are wont to do towards their natural Chil­dren.

And thus have I shewn you, who those spiritual Ones are, to whom it belongs to restore fallen, and wounded Brethren: and withal told you, that they are not all to perform it in the same Methods: but each sort of them, as their station in the Mystical Body of Christ capacitates them there­unto.

And indeed, it is so in the natural Body also, according to which the Apostle modules the Regulation of the spiri­al Body, in the chapter before quoted, 1 Cor. 12. 27. wherein he tells us, that in both, there are [...], Mem­bers (as we read it) in particular, i. e. each assigned to its particular Office: and yet, in those distingu [...]shed Stations, and Offices, they have, or ought to have the same Care one for another, (v. 25.) i. e. alike, and joyntly, to assist for the good each of other. And as (to apply it to the present Case) if the least Toe, in (the lowest part) the Foot, be wounded, or pained in any kind, every other Member is concerned to assist the Cure: the sound Leg offers it self to support the wounded one, lifted up by its concurrent Motions, and laid on it, that it may in the easiest posture [Page 11] be presented to the Eye, and Hand, to view in what State it is, and apply proper Remedies thereunto; and the very Head, Shoulders, Neck, Back, and Bulk of the Body, contract themselves into a narrower Compass to facilitate the Cure: so should it be in the mystical Body of Christ: every other Member, in its proper place, ought to do what belongs thereto; to assist the Restitution of the Disa­bled one to its proper Soundness, and thereby restore the whole Body to its due State of Integrity.

And accordingly, (1) those of the Spiritualty, in the lowest Notion (according to our former Partition,) even the meanest Members of this spiritual Body, are, as (by re­lation, mutual Dealing, Acquaintance, and freedom of Con­versation, they have Opportunities offered them,) to ob­serve what is amiss in each other, and by seasonable Ad­monitions, and Reproofs, to endeavour the Reformation thereof, in a private Way; and when that will not do, to acquaint others, whom the Offenders are more likely to be influenced by, of their Misdemeanours; and, as they see these Endeavours disappointed by obstinate Incorrigi­bleness, and Crimes grow more Scandalous and Infectious; to shew their dislike of them, by lessening their Intima­cies, and Familiarities of Conversation with them: and (last of all,) to apply themselves to the Officers of the particular Society of Christians to whom they belong, that they may, in their particular Places, and Subordinations, use their Power to Reclaim, and Reform them.

(2.) And those spiritual Ones (in the second Notion be­fore-mentioned,) who are or are esteemed to be, beyond the Community of Christians, in Parts, and Gifts, or by Educaion, Quality, or Degree, capable of doing more Good by their Influence than others; are to take all occasio­nal Advantages, which Providence offers them, (especial­ly among their Equals, and those who have any more then ordinary Deference for them, or Dependance upon them,) [Page 12] to shame, and put out of Countenance, bold and daring Im­piety, or Immorality: and especially, if, (to all other Ad­vantages before-mentioned,) they have any part of legal Authority Annexed, to employ that, as far as it will extend to those holy Ends; and withal, rendring their Endeavours in that Kind, more Efficacious, by their own exemplary Piety and Vertue, and lastly, by Countenancing, and En­couraging those in Ecclesiastical Authority, to the utmost of their Power, to the doing of their Duty, that by their joynt Concurrence, the greatest Offenders may, (as well as the meanest) be brought under those due Methods of Cure, in reference to their spiritual Distempers.

(3) And lastly, those who by Office in the Church, are (as I before told you) most peculiarly Entituled to the Denomination of spiritual Persons in the Text, are, (when all other Means have been used, and prove inef­fectual,) to put the last Hand, to this Holy and Charita­ble Work, in their Church-judicatories: to call Criminals before them, when they come to their Notice by regu­lar Information, and Presentment; or otherwise, to examine their Facts with their particular aggravating, or lessening Circumstances: and upon full Examination, Authorita­tively to Admonish and Exhort, and Reprove them, and fi­nally to pass Judgment, and by the Censures of the Church, to Prosecute them, either to their Amendment, by enjoyning them such penitential Acknowledgments of their Crimes, as may testifie their Repentance for them, satisfie the Church for the Scandal given by them, and (by the Sorrow and Shame which they have occasioned them to undergo,) both preserve themselves from relapsing into the same, or like Sins, and others by their Examples, from such Courses: and if they shall obstinately refuse such a Saluti­ferus Penance, to proceed to the greater, or lesser Excommuni­cation, as the Degrees of their Obstinacy deserve. And lastly, upon their returning to a better Mind, (in case those [Page 13] Methods, through God's Grace, reduce them,) to grant them Absolution in the Name of Christ, and his Church, and thereby, to loosen those they have bound, to forgive them, restore them to the Communion of the Church, and confirm their Love to them, in the Sense of those Scrip­ture Expressions, used to that purpose, Matth. 16, 19. 18, 18. John 20. 23. 2 Cor. 2. 7, 8. &c.

And thus having shewed you all, how far you are con­cerned, in, and by what Means, and Methods, you, and all others are to perform your and their Parts, in refe­rence to so Christian a Duty; I think, the most proper use of all this Discourse that we can make, is,

1. To reflect with holy Grief, upon the great Defects in point of Ecclesiastical Discipline; ordained by our Savi­our, for so Great and Holy an End, which at this Day, all Christian Churches lie under, and the great Danger of so many Souls in them, for want of sufficient Remedies against the Distempers and Diseases they are exposed to, and too often over-run withal. There being hardly any Church in the World, that since the Cessation of Miracles, (which kept the World in Awe by the Attestation they gave of the divine Authority, backing the Censures of the Church, with! dreadful Executions of obstinate Offenders) ever attained to that intrinsick Power, as to be able to stand on its own Legs; but has been fain to call in the Civil Magistracy to its Assistance: (and in most places) has too unhappily purchased its Assistance, with the considerable lessening of its Orthodoxy, Unity, or Revenues; and Di­minution of its original Authority, to accommodate the In­terests of particular States and Kingdoms.

2. Earnestly to desire (as our Church Professeth to do) that the godly Discipline of the Primitive Church, of putting all who are Convicted of notorious Sin, to open Penance, were in its original Perfection restored again, in order to the great Ends there mentioned: that the Criminals being [Page 14] Punished in this World, their Souls may be saved in the Day of the Lord; and that others Admonished by their Example, may be the more afraid to offend. And such Desires, ex­pressed in our earnest Prayers to God, it may be hoped, may induce him, in time, to make all the Kingdoms of the Earth (in this respect) the Kingdoms of the Lord, and his Christ, according to that prophetical Promise, Apoc. 11. 15. the means of fulfilling whereof, and the Times and Seasons wherein it is to be Accomplished, have filled the Christian World with so many Disputes, from the Times of the first Chiliasts, down to our Dayes; and so many irregular Attempts of Indiscreet, and sometimes furious Zeal to Accom­plish it. and we have another comfortable Promise, applicable to that purpose; that, when the Lords Time shall come to build up his Zion, he will appear in his Glory, and not des­pise, but regard the Prayer of his destitute Church, &c. Ps. 102. 16, 17.

3. And to the utmost of our Power, to preserve, and keep in exercise so much of it, in the mean time, as yet remains to us, in this general Decay; which though (through the Indulgenoe of our Laws, it reach not all Offendors; yet) is sufficiently assisted by them, to redress, if well follow­ed, most notorious Immoral [...]ties; or at least, to render them so uneasie to those that are guilty of them; that 'tis much our Fault, that they dare appear so Open-faced in the sight of the Sun, as they daily do. So that, (in this Case, at least,) it must needs be highly unreasonable, for the qua­relsome Dissenters from our Church, to impute the aboun­ding of such Crimes to the Church-constitution; and from thence to frame colourable Excuses for their Separations from it; when they themselves, would they joyn with us ef­fectually, for the Prosecution of them, might soon remove that Scandal out of the way; which I am afraid, (whate­ver they pretend) too many of them are secretly willing should continue there, for the carrying on of those By-ends [Page 15] of their own, to which they find the Prejudices thence raised so Serviceable.

But (to shut up this Head) if we cannot herein get their hearty Assistances, who stand divided from us; let those of us, at least, who profess to own parochial Commu­nion, (and especially the Officers of these Churches legally Psal. 106. 23. Constituted,) rather choose (with Moses) to stand alone in the Gap, then endanger the breaking in of God's Wrath upon us, for suffering our Laws, so sar as they will extend, to sleep, in so general an Inundation of licentious Debauchery: Let us, (after private Admonitions and Reproofs, tryed in vain, 1 Thess. 5 14. by warning the Unruly,) make saithful Presentments of Incor­rigible Offenders to the Ecclesiastical Judicatories; that they may either be Restored to a sounder Constitution, and better Conversation, by publick Penance, or the Church rid of them, (both as to Infection, and Scandal) by Excommunication.

2. And thus much shall suffice, to be spoken of the Duty here enjoyned; and the Persons who are to perform it; and what their several Parts are, wherein they must contribute to so good a Work: So that there now rests only (on this Head) the Manner how they are each of them to discharge it, to be considered: and that is (in the Spirit of Meekness.) as follows in the Text, (he that is overtaken in a fault, must be restored, [...]) in a meek manner, by those that undertake the Cure. For the Explication of which Phrase, you must know, 1 That. [...] the Vertue here recommen­ded, and rendred, Meekness; is, (as Moralists define it,) a Vertue, which Checks, and keeps within due Bounds of Modcra­tion, the otherwise unruly Passions of Anger and Revenge; and renders those Wild-beast like Emotions of Mans Soul, [...] or tame; which is the proper Notion of the Greek Word.

2ly. That this moral Vertue, as it is improved by divine Grace, becomes a Fruit of the Holy Spirit, and is mentioned as such, by our Apostle in the Chap. next preceeding this, Gal. 5. 23. v. 23. And hence, Interpreters ordinarily are apt to derive [Page 16] the reason of this annexing (Spirit) to (Meekness) in the Text; so, that the Spirit of Meekness, in this Notion, means only such a Meekness, as is the Fruit of the Spirit.

But I think rather, the reason of joyning (Spirit) to (Meek­ness) here, is rather to be setched from parallel Phrases, in the Old Testament, and so is an Hebraism, as many other Forms of Speaking are, in the New Testament. Now the Hebrews frequently use, to express any vehement Impulse, or strong and frequent Propension of the Mind, to such or such a thing, by the Name of the spirit thereof. Thus (in evil things) is the Spi­rit of Jealousie, used for a strong and vehement Jealousie, Num. 5. 14. A Spirit of Whoredomes, for a vehement Inclination to whoredomes. Hos. 4. 12. A Spirit of deep sleep, for a conti­nual lethargical Propension. Is. 29. 10. and (in good things al­so) a Spirit of Understanding, Job 20. 3. and Judgment, Is. 4. 4. and Counsel, and the Fear of the Lord, Is. 11. 3. (not excluding the Original of them, as deriving themselves from the Spirit of God,) cannote, the Powerful, and plentiful Opera­tions of them.

A Spirit of Meekness, then in the Text, (according to this Notion,) denotes a strong Inclination to, and a large Pro­portion of Meekness, upon such Occasions, exercised towards fallen Brethren, for your Restitution, possessing, and strongly influencing the Spirits of those who go about so Charitable a Work; which by passionate Applications, would be retarded, as a Wound in the Body, by too rigid Handling, is oftentimes the longer e'er it be Cured.

3. That the Meekness, the Spirit whereof is here recom­mended, is not to be understood in a s [...]rict philosophical Sense, as it is confined to the Regulation of the Passions of Anger and Revenge only; but in a larger Notion, as it lays Restraints al­so on those of Pride and Contempt of others: And so it in­cludes in its Compass, those excellent Qualities that follow, that is, (first) of Patience, in undergoing the greatest Evils from God, as owning that we deserve worse; and thankfulness for the least Mercies, as judging our selves unworthy of [Page 17] them; (2) modest Submission to our Superiours, among Men; obeying their Lawful, and candidly interpreting their dubious Commands. 3 all obliging Kindness, and respectful Civilities to our Equals; rather preferring them in Honour, then contend­ing with them for Punctilio's of that Nature, Rom. 12. 10. Especially, if they be good Men: it much becoming the meek Soul, (with St. Paul) to look on himself, as less then the least of Saints. Eph. 3. 8. and if they be bad, to lessen their Crimes, in ballance with our own, and (by his Example) re­flecting on our selves as chief of Sinners, 1 Tim. 1. 15. (4) Kind­ly, and Mildly and Prudently taking notice of their Faults; and taking it kindly from them, when they in like manner take notice of ours, and reprove us for them; (5) not rejoycing, though they be our Enemies; in any Ill they do, or suffer, 1 Cor. 13. 6, (6) not hastily quarelling them for little Injuries, and being ready to receive, and give moderate Sa­tisfaction for such, on either side.

7. And lastly, towards Inferiours, shewing our selves Ac­cessible, and Treatable to the Meanest of them: and being ready, on just Occasions, to do them all Offices of Humanity, or Christianity; never oppressing them by our Power or Purse; nor in any Case, Tyrannically using the Advantages we have o­ver them, or with a contemptuous Imperiousness, provoking them to Wrath, Eph. 6. 4. and moderating Threatnings, (and Cor­rections) by What is Just and Equal, v. 9. and Col. 4. 1. yea if Children, or even Slaves to us, (as most Servants were, when the Apostle gave these Directions, but now mentioned.)

And by these, and the like Measures, (in the Case of an offending Brothers Restitution) are all to shew this Vertue.

1. Even Ecclesiastical Officers, that have the [...], or rod, are not to use it always, nor indeed, ever when Lenity will prevail; but rather, (as the Apostle intimates he desired, 1 Cor. 4. 21.) to reclaim Offenders with the spirit of Meekness: and when their Obstinacy calls for it, to lay on that Rod most Jer. 31. 30. severaly, and withal, to shew with how much unwilling­ness they are forced to it, and that their fatherly Bow­els [Page 18] (as Gods towards Ephraim) are troubled for them; and pronounce Sentence, (as the Apostle doth against the irregular Walkers among the Philippians, ch. 3. 18, 19.) when he daclar­eth them Enemies to the Cross of Christ, and denounceth the De­struction from God impendent over them,) with compassionate Tears, or equivalent Indications of Condolency.

2. And with a Spirit much of the same Temper, should all other Christians carry themselves, in the several Circum­stances, wherein their Brethren's falls come under their no­tice. If their Crimes be only Private, their Admonitions and Reproofs are to be so too; and those managed with all Mo­dest, Kind, and discreet Deportment, and Language proporti­onable; and patiently reiterated again, and again, with such a Long-suffering as God uses towards us, to bring us to Repen­tance, 2 Pet. 3. 9.

And if, at last, we are enforced by our Duty to make the Crimes more known, by calling in the Assistance of others; not to do it Rashly, and in a Passion, but Deliberately, and with that Gradation which our Saviour commands us to ob­serve, Mat. 18. 17. and when it comes in the Issue, to the Censure of the Church, and the Offenders are by just Penance ex­posed to publick Shame, we are not to entertain them (in so do­ing before us, and the Congregation) with Countenances, and Carriages, importing Lightness, and Frothiness of Spirit much less, with Jeers, Flouts, or Reproaches, in Word or Gesture: but with a Serious and composed Gravity of Spirit; and Demeanour through the whole Action; such as may speak u [...] pitiful and compassionate Spectator of so sad a Scene, an [...] withal devout Assistants of them, and the Congregation in ou [...] conjoyned Prayers for them: and lastly, when the Action [...] over, and they Authoritatively Restored to the Peace of th [...] Church, and Re-admitted to the Communion of that holy Soc [...] ety; we ought to be ready to Re-admit them also into ou [...] particular Affections, and with all brotherly Kindness to Embrace them, to give them the right Hand of Fellowship, to we [...] come [Page 19] them again into Christs Fold, from whence they strayed: and thence forward no more to remember their former Fail­ings; and much less, to Reproach them with, and cast in their Teeth those Crimes, which they have by their Penitence, wash­ed away. For such a Carriage, in such Cases, is both Unman­ly, and Unchristian. Unmanly, as that which is inconsistent with good Breeding, in the Judgment of all civil Societies; and much more Unchristian, as that which directly breaks one of Christ's great Commands of mutual Forgiveness, Eph. 4. 32. Col. 3. 12, 13. and upon the Non-performance whereof, our very Pardon from God himself, is Suspended. Matt. 6. 14. Mark 11. 25, 26. Nay more, our very Prayers are denied Access to him for Pardon to our selves; we not being warranted to ask it, but on that Condition. Matt. 6. 12. And lastly, such a Command, as does, not only enjoyn the Duty of Forgiveness, but also sets us the just Measure of Performance, even the Example of our Heavenly Father. and our Lord Jesus Christ, Eph. 4. 32. before quoted. Wherein we are enjoyned to forgive, as God for Christ's sake hath forgiven us: And how that is, the Scripture in many emphatical Forms of Speech tells us: To wit, by blotting out our Transgressions, and not re­membring our Sins. Is. 43. 25. Forgiving our Iniquity, and re­membring our sin no more. Jer. 31. 34. And casting all our sins into the depths of the sea. Mic. 7. 19. And behind his back, (so, as never to look on them any more.) Is. 38. 17. Yea so, as (supposing they should be sought for) thenceforward, never to be found. Jer. 50. 20. &c.

So that, in effect, he that Reproacheth his Brother in this Case, does indeed curse himself, when he prays God to for­give him, as he forgives.

III. And thus I have dispatched the main Thing, I intended on this Occasion to Prosecute; to wit, (the Duty of Restoring our fallen Brethren with the Spirit of Meekness.) I have only remaining, to touch in a few Words, the two Motives which the Apostle here urgeth, to induce us to perform it in the manner Prescribed: after which, (with a few Words relating to the Occasion) I shall conclude. Which Motives, (as I told you before,) are two.

[Page 20]1. The consideration of our selves, as liable to the same Tenptations, by which others are overtaken. And this, as we are Men, ought to prevail with us, to consider our fallen Brethren, as those betwixt whom and us, only the Grace of God, (not any Prerogative, or peculiar Power, or Vertue of our own) hath put a Difference.

1. Which Motive it concerns [...] even the most Spiritual, such as are most eminently so, by Office in the Church; and though (as I before intimated) it ought not to induce them to lay a­side the [...], or Rod of Correction altogether, where the Case requires it; yet ought to prevail even with them, not to use it, where it may without hazard of Souls, and Scandal to the Church, be forborn: and when Necessity inforceth them to use it, to shew, as I told you before, by their Mana­gery thereof, that their Duty, not their Inclination puts them upon it. For even they are obliged, (by the sad Examples, both in Scripture, and too common Experience set before them) to consider themselves, as liable to be Tempted, either with the same, or other, as foul Crimes as those are, which they are to Censure.

2. And the like use ought every Christian in the Church to make of this Motive, who either is, or thinks himself more Spiritual, then others, whose Actions speak them (in the Apo­stles [...]. 3. 1. 3. Phrase) more Carnal. For to every such Person, in a particular Apostrophe, my Text speaks, (consider thy self, least thou also be tempted.) Noah, and Lot, and David, and man other great Saints in Scripture, are for this end set before the best of us, as Examples for our Admonition; lest, when we think our selves to stand most secure, we be in like manner en­dangered to fall. 1 Cor. 10. 12.

3. And most of all are those concerned, to lay this Motive to Heart, who, when any of their Brethren are exposed to Shame as Criminals, are most apt to vent their Spleen to­words them, in an unsavory insulting Way; and withal, to flatter themselves in their own Eyes, and Vaunt themselves be­fore others, (though they be Carnal enough as to other Fruits [Page 21] of the Flesh) that they are not such Sinners, as those whom (with the Publican, Luke 18. 13.) they see beating their Breasts, and begging Mercy of God, and the Congregation to which yet, would they consider themselves, as our Apostle advis­eth, might easily find, that though they are not open Adul­terers, or Fornicators, yet possibly they are, secretly such, or (if not so, neither yet) common Swearers, or Drunkards, or profane Scoffers at Religion: or, if they make a shew of some­thing like Piety before the World, yet) possibly cheating Tra­ders, Exactors, Oppressors, Grinders of the Faces of the Poor; Hereticks, or schismatical Dividers of the Church; and because of those Vices, deserve a place among those Penitents, whom they Insult over; and may one Day wish they had taken part of their Penance with them, rather than after, being highly esteemed in the Eyes of Men; to be eternally an abomination to the Lord, Luke 16. 15.

2. The secend Motive here tendred to our Consideration, is, that by treating offending Brethren, in order to their Re­covery with the Spirit of Meekness, (and so bearing their Bur­dens, by a compassionate Temper towards them,) we Act as Christians; and (fulfil the Law of Christ;) who hath herein placed a great part of that Blessedness which his Religion Conducts us to. Matt. 5. 5. Hath commended it to us by his own Example; and made this a part of that easie Yoke, which he lays on us, in order to our everlasting Rest, to learn of him to be meek and lowly in heart, Matt. 11. 28, 29, 30. And indeed, there is nothing, wherein his Life was more eminently Exemplary, than in his Meekness towards penitent Offenders. And we may make a guess at his Temper toward such, by his frequent Conversation, (in order to the Reclaim­ing them,) with Publicans and Sinners, in opposition to the sowre Humor of the austere Pharisees, Matt. 9. 11, 12, 13. 11. 19. By his Treatment of the Woman, that Penitently washed his feet with tears, and wiped them with the hairs of her head, &c. Luke 7. 38, 39. &c. And the other Woman Ac­cused of Adultery, John 8. 10, 11. &c. Who, though [Page 22] there be no peculiar Acts of her Penitence expressed; yet, it must be supposed, that our Saviour saw that in her, which rendred her malleable to receive the Impressions of that meek Dismission from him, with Assurance of his Pardon, provided she Sinned no more; i. e. left her Lewd Course of Life every way, and particularly preserved her Chastity Inviolate for the future.

If then, there be so much of the Spirit of Christianity in this Spirit of Meekness, which the Apostle here recommends to us: the contrary Temper must necessarily, be Unchristian, as well as Inhumane.

And thus have I at length, dispatched the words, as they relate to the Duty of those who are not Criminal, toward such as are so: to wit, the Restoring them with the Spirit of Meek­ness. But I must not, in the close of this Discourse, omit to touch somewhat on the Duty of Criminals themselves towards those who endeavour to restore them. For the Duty of the one sort, will rationally follow from that of the other; both as to the thing it self to be done, and the manner of doing it.

1. As to the thing to be done, if the spiritual Brethren be o­bliged to restore the fallen Ones, it is most highly reasonable, that they themselves should not be unwilling, but rather rea­dily comply with their Endeavours, in order to their own Resti­tution. For indeed, Self-love, is the measure by which all Love to our Neighbours is to be regulated.

And proportionably, here, Love to himself in the wounded Pationt, (in reason,) ought to Operate more strongly on him to desire to be Cured; than Kindness, or Compassion, can Ope­rate upon the Chyrurgeon, to be at the Pains, or Charge to Cure him. And therefore, when any ones Conscience Smites him for the most secret Sins, and he cannot by his own En­deavours betwixt God and his own Soul, recover his inward Peace; it is certainly, his Duty, of himself, to open his Wound to some skilful spiritual Chirurgeon, and commit himself Vo­luntarily to his Conduct for his Cure; and especially, and be­fore all other, to his own Pastor, who is over him in the Lord, 1 Thes. 5. 12, 14.

And if Men's Sins be known to others; they are not to think themselves Affronted, if they be reproved by any of them; much less, must they quarrel them, for not being willing to suffer Sin upon them; but rather take it as a Kindness, that the righteous smites them, Psal. 141. 5.

And lastly, if the Sin be Publickly, and scandalously Notorious; they should be ready to use all lawful Means, yea, rather, seek out after the most proper Expedients, in order to the giving as publick Satisfaction to the offended Congregation; and much more, are they obliged to comply with the lawful Discipline of the Church, and submit to the Methods, which in this Case are appointed for their Restitution.

For otherwise, they will incur the desperate Hazard of hardening their Hearts, and Necks in Sin and endanger them­selves to be judicially hardned by God, till they be Destroyed without Remedy; according to the dreadful Threatnings, le­velled against such Obstinacy in Scripture, especially, Psal. 95. 8. Heb. 3. 15. and Psal. 81. 12. Prov. 28. 14, 29. 1 John 12. 40. Rom. 2. 5. &c.

2. And as to the manner of doing it; there is as much Rea­son, why the Spirit of Meekness should shew it self in the fal­len Brethren as in those, who undertake to Restore them. Yea, indeed, much more; because (as in the Body, so in the Soul,) any disorderly Passion, is apt to Inflame a Wound, and render the Cure more Tedious, and Hazardous.

Besides, in their Case, they have no appearance of Reason, to justifie them in the Passions of Anger, or Revenge. For who can think it Rational, to be angry with another, for such Of­fices, as really, and in due Estimation, carry in them the greatest, and most obliging Kindnesses; and such are indeed, all pious and charitable Attempts, to Rescue a Man from Sin, and Hell the greatest Evils, yea, though the Attempter, (through Haste, and inconsiderate Zeal, should be undecently rough, and forget his wonted Meekness; yet his Love, in such a Case, in all reason, should excuse his Rudeness. And afterwards, to reflect on this, as deserving a Revenge; is certainly, as un­reasonable, [Page 24] as it is to return Evil for Good, which David com­plains of, asa most unaccountable Malice, Psal. 109. 4, 5, And as little colour of Reason can such Persons have for Pride, which another way is wont to dislodge Meekness. For there is nothing more unreasonable, then for a deformed Person, to be lifted up with Opinion of his own Beauty; and all Sin is a Deformity to the Soul. For him, then, that is notoriously Cri­minal, to be Proud, and Impatient to be looked on, and trea­ted as he deserves; is so very unbecoming, that it ordinarily gives the greatest Tentation to others, to break the Mea­sures of Meekness towards him, and turns their Pity and Com­passion into Scorn and Contempt, in the highest Degree.

And this is the Duty, I am, (in the last place,) to press upon you, that now appear as Penitents, in this Congregation. It is certainly, to be commended in you, that you have been willing to accept of the Punishment, the Church in Christ's Name, Lev. 26. 41. hath inflicted on you for your Iniquity. And I hope, it pro­ceeds from an hearty desire to be restored to your Integrity, by Repentance; and that the Confessions you are to make before God and his Church, will be accompanied with a deep sense of true Sorrow, and brokenness of Heart, which may render it as acceptable a sacrifice to God, as David's was, Psal. 51. 17. and that none of you will play the Hypocrites with God, and his Church, in professing that outwardly, which inwardly you do not feel. And indeed, according to your Sincerity herein, you are to expect God's Pardon; and according to the Evidence you give thereof, by your meek and humble Demeanour, (joyn­ed with the other circumstantial Evidences of true Sorrow, which naturally attend it where it is so) you will be entitled to the Churches also. And I must tell you, the Church will have the more reason to be satisfied herein, by your meek Submission to those Habits, and Rites of Penitence, which she, in Conformi­ty to the ancient Times, enjoyns you, of all which, (and they were very many) our Church, (because many of the rest were abused by the Popish Church, when they thought fit to make Penance a Sacrament,) has thought fit generally to retain but [Page 25] two: that of the white Sheet, and Wand, with which her Peni­tence are enjoyned (if the Crimes require it,) to appear, and where they do not, she hath liberty, even to dispense with them.

That of the Sheet, is only enjoyned to you—; all the rest being admitted, only in their Course working-day apparrel, with the [...], or Wand, to acknowledge they justly deserved the Zod of Discipline, should be used towards them. And the rea­son of that Difference, is; (as I suppose) because your Offence ap­pearing to your Ecclesiastical Judges, accompanied with many gross and foul Circumstances of wanton Dalliance, betwixt the Wife of another Man, and you, also, a married Person, gave a scandalous Appearance, and notorious cause of Suspicion of actual Adultery; from which Suspicion the Defences you made, did not, (in their Judgment) sufficiently clear you;) as you Confes­sion enjoyns you to acknowledge: whereas, the Crime of the [...]est, was of an inferiour Guilt, though very great too, accord­ing to the Apostles Aggravation of it, (1 Cor. 6. 13. &c.) and they humbly offered themselves to their Penance, before the Court had passed Judgment upon them, in order thereunto.

But, if they had required you all, to have appeared in the like [...]innen Garb; I know no reason, why any of you should have waved [...]t, on that Account. A course square Sheet, without being Fashi­oned, or Trimmed, being much of Kin to the Sack-cloath, which [...]ntiently Penitents, (whom God himself in a particular Case, required to present themselves before him, without Ornaments, Exod. 33. 4, 5, 6.) appeared in, as many Scriptures witness: only, with this difference, that the old Sack-cloath was far rough­er, and more pungent, as being made of Hair, not Flax, or Hemp, [...]s ours is. This Imitation however, the Church thought fit to [...]etain, rather than to leave Penitents, the choice of coloured, and fashionable Garments, least even Penance it self, should in time turn to an Ostentation of Pride in Apparel, through the af­fected Emulation of Persons, vainly inclined to Singularity in the Garb they Publickly appear in.

And for the whiteness in particular, of the Vest, I am apt to believe, it might owe it self, to the Conformity, which the [Page 26] Design of publick Penitence, bears to that of Baptism. This being (as the Evangelists call it) the Baptism of Repentance for the For­giveness of Sins, Mark 1. 4. Luke 3. 3. and that, a Profession of Repentance, in order to the same end, the restoring Penitents who had notoriously broken their Baptismal Vow, to their Bap­tismal Estate, and Capacity again: it is not to me improbable, that the Candidates for both were enjoyned to appear in the same Garb, wherein the one sort (by the Testimony of all An­tiquity) were admitted to that Ordinance: from which Prac­tise, the Dominica in Albis, which from the white Vestments worn by the Baptised, on that solemn Day especially appoint­ed Anciently for the publick Administration thereof, still re­tains with us, the Name of White sunday.

This Digression (if it be so to be accounted) on this Occa­sion, I thought fit to make, in order, if not to the Satisfaction, yet to the stopping the mouth of those, who, (that they may discourage the Practice of publick Penance, so useful for the Souls of Penitents themselves, and so conducible to the Cred [...] of Christianity,) have, in this last Age, endeavoured to Ridicu [...] it; and I hope, it may not prove altogether unsuccessful to the end intended.

And now, (to conclude my Application to you;) remember what I told you, that the sincere Conformity in your Hearts, t [...] your outward Garb, in the Confessions you are now to make ac­cording to your several Cases, can only render you capable o [...] the benefit of that Absolution, or Ministerial Forgiveness which in the close of this Action, I am impowered by the Church to give you, (as the Apostle expresseth it, 2 Cor. 2. 10. in the Person of Christ: for without it, it will be bestowed o [...] ­ly, clave errnate, (as the Schools speak) upon mistaken Subjects and so prove not only Ineffectual, for you good, but also greatly Prejudicial to you, before him that searcheth the Hea [...] and tryeth the Reins, by the Addition of high Presumption, and foul Hypocrisie to your other Crimes; which God of his Mercy give you Grace to prevent.

Amen.