THE great design of the Apostle in this Epistle, is to vindicate him­self from the As­persions of false Teachers, and to keep the Ga­latians from as­persing one another. There were two things charged against him. One was, that he had no right to be [Page 2]an Apostle; and the other was, that he Preached false Doctrine. But this is no part of my present Business: But to consider the second, viz. The Apostles great care to keep the Gal­latians in that Peace and Unity which the Gospel, to which they were newly converted, does require. There was a very great heat amongst them, in­somuch that the Apostle was afraid lest they should bite and devour one another, and be consumed one of another, Ch. 5. v. 15. The contest was about Christian Liberty. And because there is at this day a great stir about it, I think it necessary by the way, to shew what that Christian Liberty was.

It was not a Liberty for every Christian to refuse the Orders of the Church, and if the Governours of it did not please them in what was re­quired, or shew a special command from God for every indifferent thing which was prescribed for Order and Decency; presently to turn their backs, and heap up Teachers to themselves [Page 3]in opposition to their Governours. I am sure that had been an Unchristi­an Liberty, for it had been a Liberty to throw Christianity out of the World so soon as it came into it: Or to make it the most ugly and de­formed Religion in the World. If when the Apostle told the Corinthi­ans, that at his coming to them he would set things in order; they had sent him word that they would not observe his orders, unless they were by special Revelation from God; Or they would be Judges whether his orders were fit to be Received; It would have made strange work in the Christian Church, and spared the enemies of it the trouble of persecu­ting Christians, for the Stubborn and self-conceited, if their numbers had been sufficient, would have persecuted the Orthordox, and such as were of the most Christian, humble, and sub­missive tempers.

The Christian Liberty, which we read so much of was quite another [Page 4]thing. There were some Judaizing Christians amongst the Galatians. They thought that they must as well observe the Law of Moses, as the Law of Christ, or else they could not be justified and saved. The Apostle to rectify their mistakes, tells them that they were at liberty from that Yoke, and that they ought to take that Li­berty. Behold, I Paul say unto you, that if you are Circumcised, Christ shall profit you nothing, c. 5. v. 2. But how­ever, lest that should be of dange­rous Consequence, he takes care to prevent two great evils which might ensue: One was in reference to themselves, and the other was in re­ference to their misled and dissatisfied Brethren. He was afraid, as to the first, that this Christian liberty should be an occasion of Licentiousness, and therefore admonishes them, that they should not use this liberty, as an occa­sion to the Flesh, v. 13. And he was afraid that heats of Opinion should be the Occasion of coldness of affecti­on, [Page 5]and therefore adds imediately in the same verse, but by love serve one another; and for fear they should not, he presseth to them the Duty of Bro­therly love, as that which is a fruit of the Spirit of God: and in the con­clusion of the Chapter he cautions them against two great evils which obstruct it: Vain glory and Envy. Vain glory is a branch of Pride, by which a man seeks to be uppermost, and they that are guilty of it do sel­dom think they can stand high e­nough in their Reputations unless they tread upon their Brother and Fellow Christian. Envy is a divelish temper of Spirit, by which one mans happiness becomes another mans mi­sery: One mans health another mans sickness. It was a very proper questi­on which was once asked a pale envi­vous Man, Are you sick, or is your Neighbour well? Where Envy Rules, one mans Prosperity is another mans Adversity. The envious man, how rich soever he is, is undone by the [Page 6]Riches of another man. The Apostle having Admonisht them of those two great Enemies to Brotherly Love in the Conclusion of that Chapter; In this he prescribes some general Rules which tend exceedingly to the heal­ing of divisions, and the continuance and promotion of Love amongst Chri­stians. I have made choyce of the first, which is a direction how Christi­ans, who are themselves inoffensive, should treat them that offend. Bre­thren, if a man be overtaken in a fault, yee that are Spiritual restore such a one with the Spirit of meekness, consi­dering thy self lest thou also be temp­ted.

I will not spend much time in the explication of the terms in the Text. I suppose I shall not need to tell you what it is to be taken in a fault: I wish we all knew as well what it is to have a Spirit of Meekness: and I wish we all knew as well what it is to restore our Brother with such a Spirit. A fault is any thing that [Page 7]a man does which is against the Pro­fession of Christianity, or against any Law of God. He is guilty of a fault who commits any known sin to the prejudice of his own soul, by which it is polluted and made obnoxious to Gods wrath and displeasure. And he is guilty of a fault likewise who breaks the Peace and Unity of the Church by Schism and causeless Se­paration. I intend my discourse shall chiefly relate to the latter: The restor-of them to the Communion of the Church who have separated from it. The Apostle speaks at large, concern­ing any fault, but in regard the Ga­latians had been seduced by false A­postles, and had been taught false Doctrine, we have no reason but to think that he intended this fault as well, if not rather than any other. And this is the fault in which men are most apt to be taken unawares. The Works of the Flesh which the A­postle mentions are so manifest, Adul­tery, Fornication, &c. That men are [Page 8]not apt to be taken with them unawares, as he is with this. A man is more easily led into errors of Judg­ment than he is into errors of pra­ctice, especially considering how ea­sily the Scriptures may be wrested and misunderstood, and that there hath been in every age False Prophets and False Teachers, and many following their Pernitious wayes. Whatsoever the fault is in which our fellow Chri­stian is overtaken, he is to be resto­red by those that are Spiritual. But the next question is, who they are?

By the word Spiritual, I conceive we are to understand all such as are reformed from the deeds of the Flesh, and whose lives do shew forth the fruits of the Spirit, according to what the Apostle mentions in the former Chapter. I know there is another interpretation given of the Word [...], which I shall have after­wards occasion to take some notice of; but considering the context, how the Apostle in the foregoing Chap­ter, [Page 9]ver. 13. required that the Gala­tians should by Love serve one another, and in the Conclusion of the Chapter immediately before my Text, that they should not Provoke one another, nor envy one another: And in the words next to my Text, that they should bear one anothers burthens; I know not why by Spiritual, we should not understand every good man in whom the fruits of the Spirit do ap­pear.

Restore: The word [...] signi­fies properly to set a bone that is bro­ken, or out of joynt. The bonds of Chri­stian Love are very strong, and it is by them that we are knit together like joynts inclosed with nerves and sinews: and when one dissents, and breaks Communion, it is or should be, like a bone broken or out of joynt, at which the rest of the members should be deeply concerned. Thus we may consider the meaning of the word, if by being taken in a fault, we understand the fault of separating [Page 10]from the Publick Communion of the Church. which as I mentioned, is a very proper sense of the words.

In the Spirit of Meekness. It is very necessary that we should understand what the Spirit of Meekness is, that we may rejoyce and be thankful if we have it, and earnestly strive, and pray to God for it if we have it not. It may best be known by its opposites.

• 1. Meekness is opposite to turbu­lent passion, that which doth exceed­ingly disorder both the soul and body where it is prevalent. The Apostle therefore joyns a meek and a quiet Spi­rit together, 1 Pet. 3.4. He that takes another in a fault, and is so rufled and discomposed, that he knows not how to speak calmly to him, in or­der to the restoring of him, wants a Spirit of Meekness.
• 2. A meek Spirit is opposite to a revengful Spirit. This made Moses so famed for the meekest man in all the Earth, Numb. 12. Because when [Page 11]Aaron and Miriam spake against him and said, Hath the Lord only spoken by Moses, hath he not also spoken by us? He was not moved to passion, nor did he seek revenge. And therefore it is said, ver. 3. Moses was meek a­bove all men which were upon the face of the Earth.
• 3. A Meek Spirit is opposite to a rigorous Spirit. When a man desires the Punishment, rather than the Refor­mation of him that is taken in a fault, which is the end of Punishment, such a man hath not a Spirit of Meekness. The Apostle saith to the Corinthians, 1 Epist. chap. 4. ver. 21. Shall I come unto you with a Rod, or with a Spirit of Meekness? Where the Spirit of Meekness is opposed to the Rod, which signifies severity.
• 4. A Spirit of Meekness is opposed to a Spirit of reviling and speaking evil. Meekness bridles the Tongue. Our Saviour was famed for this Spirit, because he was dumb and opened not his mouth. He was silent, and answe­red [Page 12]not a word, when, to be sure, there were no provocations which could be compared to his. Or if it doth not shut up the tongue, yet it commands a soft and gentle speech, which is exceedingly obliging to the offending person. Thus Lot shewed his Meekness to the men of Sodom, when they pressed upon him, and would have offered violence to the Angels that were his Guests, I pray you Brethren do not so wickedly, Gen. 19.7. A taunting reproaching tongue, is as contrary to a Spirit of Meekness, and as contrary to a Christian Spirit, as any thing can be; as will ap­pear more in the sequel of my dis­course.

The words being thus explained, I proceed to that which is principally contained in them. They give us a direction how we should treat our Brother when he hath done amiss. We must restore him: we must use our utmost endeavours to set him right again, and this cannot be done any [Page 13]other way, so well as by a Spirit of Meekness: Or, to be sure, this must be the first way that must be used with him.

I have thought fit to discourse on this Subject as that which is very ne­cessary, and very seasonable: All that we can do being little enough to al­lay those Unchristian heats which are amongst us, and which are blown in­to a Flame upon every occasion. There is nothing more requisite at this time, than that we should treat those that have been taken in a fault with a Spirit of Meekness, and yet there are Complaints as if men were farther from it now, if possible, than they have been heretofore. The rage and fury of some men, and their de­sire to ruine all that have done amiss, is such, that he who speaks but a Meek word concerning them, is sup­posed to be guilty of the same fault himself. Many men are so far from observing this Rule and Precept of Christianity: restoring him that is [Page 14]taken in a fault with a Spirit of Meek­ness, that they account a Spirit of Meekness to be the greatest fault of all. It would be enough (if some might be judges) to prove a man guilty, if he does not presently fly in the face of him that hath done amiss. As if the Character which our Savi­our gave of a Disciple, were to be blot­ted out, and another quite contrary were to be placed in the room of it: That it should be no longer, By this shall all men know that yee are my De­sciples if yee love one another. But, by this shall all men know that ye are my Disciples if ye hate and revile one another, and speak evil one of a­nother. The world is come to that pass now, that it requires more than ordinary courage in a Minister if he dares commend a Spirit of Meekness. But I will adventure to do it, and to tell you the reason of it too, which may exceedingly aggravate my crime. There is a grievous complaint made by some, who have dissented from the [Page 15]Church, that upon their return to it, they do not meet with that Christian Spirit by which they should be en­couraged to have Communion with us, and to continue it; but with Re­vilings and Affronts to the great grief and discomposure of their Spirits in the House of God.

This Text tells them, that Christi­anity requires men to be of another Spirit, and such persons, and all others that have been overtaken in faults ought to be otherwise treated. I shall therefore recommend a Spirit of meek­ness to you from the consideration of these five things.

I. From the consideration of what it is in it self. It is a most sweet, pleasant and delightful temper of mind. A meek man is alwayes at quiet in himself. When other men are almost consumed by the heat and rage of their own passions: Wrath Kills the foolish man. He is like Jo­nah under his Gourd, cool and in very [Page 16]good temper. When other men are like the Israelites in the Wilderness, fretting and vexing themselves, be­cause every thing doth not happen as they would have it: wrangling with God and distrusting his Providence, as if he did not know how to provide for men in their streights, or how to deliver them from their fears, and are therefore complaining against their Governours; he is like an Israelite in the Land of Promise: he hath Milk and Honey flowing in the temper of his own mind. A meek Spirit doth not only keep men from hurt, but it gives them the enjoyment of all that is good. There are a great many in the World who have great plenty of the good things of this Life, but they enjoy no good at all by them, because of the uneasiness of their own peevish fretfull Spirits. The sewer­ness of their own tempers takes away the sweetness of all that they do pos­sess, but a meek Spirit gives a man all that is pleasant from what he en­joyes. [Page 17]He patiently bears Crosses, and thankfuly receives Comforts. In this sense that which our. Saviour said is very true, Blessed are the meek, for they shall inherit the Earth. They enjoy the good things of this life, and have the greatest Sweetness that they af­ford, and may expect the longest Con­tinuance of them. I might shew likewise, that it is the most obliging Temper, and therefore doth exceed­ingly conduce to the good and Com­fort of mens lives, whilst they are in this World. But,

II. As it is a Temper very pleasant in it self, so it is highly acceptable to God, and gives us a good assurance of his Love and Favour: A meek and quiet Spirit is to God of great price, 1 Pet. 3.4. And it must needs be so, for it is like unto God himself. Fury is not in me, saith the Lord. In this as well as in other vertues, we are Followers of God as dear Children. The Lord is slow to anger, and so is [Page 18]the meek man: When he is provoked, He doth not willingly afflict nor grieve the Children of Men. Men may pre­tend to what they please, but he that delights to vex or torment him that is taken in a fault, is far from being Merciful as his Heavenly Father is Merciful. God draws offenders to him by the cords of a man, and by the bonds of Love. The greatest offenders, who are not hardned and incorrigeable, are dealt tenderly with. God saith, Let us reason together, to those whose sins were as Scarlet and as Crimson. His Language to great sinners is by meek Expostulations, Why will ye die? &c. And if God be so favourable and so desirous that those who have offended him should be reformed and not punished, what strange Tem­pers are they of whom nothing will satisfy but Rigour and Severity.

We find likewise, how highly God values a Meek Spirit, by the great Love that he shews to those that are of that temper. He doth severely [Page 19]punish those, who can be so base and disingenuous, as to offer any Affront or injury to a meek man. When Miriam and Aaron spake against Mo­ses, Num. 12. God was exceedingly offended at them, for but opening their lips against him. He said un­to them, Why are ye not afraid to speak against my Servant Moses? And the anger of the Lord was kindled against them, and he departed, ver. 8, 9. And by what follows it appears, that he went away in an anger; for Miriam was struck with a Leprosie, and Aa­ron seeing it, made hast to lament for what he had done, and with an hum­ble submission to Moses, to ask for­giveness. Aaron said unto Moses, alas, my Lord; I beseech thee lay not the sin upon us wherein we have done foolishly, and wherein we have sinned, ver. 11. And might, for all that, have suffered ve­ry severely, if the Meek man whom he spake against, had not spoken to God for them. Nay, though Moses cried unto the Lord, yet Miriam (who [Page 20]probably was the first in the fault, and instigated Aaron to it, or was more peremptory in her reproofes) was shut up seven dayes, that she might spend that time, in considering what it is to speak against a Meek man.

It appears likewise, how great an Esteem God hath for a Spirit of Meek­ness, by the many promises which he hath made to Meek men in his word. The meek will he guide in judgment; and the Meek will he teach his way. The Meek shall be hid in the day of the Lords Wrath, as in Psal. 25.9. Zeph. 2.3. and inumerable other places in the Scriptures.

Meekness was the Temper of our Blessed Saviour, and it was his com­mand that his Disciples should fol­low his example in it. Learn of me for I am Meek and lowly. A furious man is no true Disciple of Christ. He is a Scholar that will not learn of his Master. Our Saviours Meek­ness was such, that it occasioned Fury in his enemies, because they could [Page 21]find no evil in his words or actions was so far from reviling any, or using reproachful Expressions, that when he was reviled, he reviled not again. If any were taken in a fault, he was not presently for punishing them, but but by Meekness and Kindness re­forming of them. The Scribes and Pharisees John 8.3. Brought him a Woman that was taken in Adultery, in the very Act. She was taken in a fault indeed. Moses in the Law, said they, commanded that such should be stoned, but what sayest thou? This they said tempting him, that they might have to accuse him. If he had absolved her, they would have accused him of violating the Law of Moses. If he had condemned her, he would then seem to annul the very purpose of his Coming, which was to call sinners to Repen­tance, and not to inflict temporal Pu­nishments.

In this transaction we do not only find the Wisdom of our Saviour, in propounding that to them, which made [Page 22]their guilty Consciences turn them all away, but his Meekness to the woman that was taken in the fault. He said to her; Woman where are those thine accusers? hath no man condemned thee? Shee said, no man, Lord. He said to her, Neither do I condemn thee: Go, and sin no more: We are not to think, that our Saviour said this, that he might so much as extenuate the Fault that she was taken in, but to shew that he would not take upon him to be a temporal Judge, who came to be a Spiritual and Merciful Saviour. He did not so much as give her a re­proachful word, but bad her Go, and sin no more. He that delights to re­vile and reproach, to condemn and punish; one would think that of all Religions in the world he were no Christian, nor ever heard who Christ was, or what he required of his Fol­lowers. The Apostle had no stronger Argument to use to the Corinthians than this was, 2 Cor. 10.1. Now I Paul beseech you by the Meekness and Gentleness of Christ.

III. A Spirit of Meekness tends to a publick good, both of Church and State. There are two things of absolute necessity, for the Establish­ment of our Peace and Prosperity. That the People should have a Spi­rit of Submission towards their Go­vernours, and a Spirit of Meekness one towards another. My great design is to perswade those, that are not faul­ty as to the first, but are of undoubt­ed Loyalty to the King, that they would not be failing as to the second. They are both very great Duties, and such as the Gospel doth very strictly require of all that profess Christi­anity. The Apostle joyns them toge­ther, and it would be happy for the Nation, if there were no man that put them asunder, Tit. 3.1. Put them in mind to be subject to Principa­lities, and Powers, to Obey Magistrates And ver. 2. To speak evil of no man, to be no Brawlers, but Gentle, shewing all Meekness unto all men. The Apo­stle [Page 24]supposeth, that there might be great occasion to provoke them to Railing and Evill speaking, but he tells them they must not give way to Passion, although their Zeal for their Religion might prompt them to it.

My design is to speak chiefly of the Necessity of this temper, as condu­cing to the Churches Peace and Uni­ty, which certainly men do not con­sider, whatever they pretend, when they exasperate others by Reviling and Evill speaking. We have been a great while biting and devouring one another (and by that meanes we have made sport for them that hope to devour us all;) insomuch that it is Gods great Mercy that we are not Consumed one of another. There is a great opportunity given to us, of promoting the Churches Peace and Unity, if an Unchristian temper of Spirit doth not hinder it. Many that have dissented are constrained, by the execution of Laws, to serve God with us. I heartily wish, that we may [Page 25]constrain them another way; such a way, I mean, as Christ Constraineth us, and that is by his Love towards us.

The great thing which we ought earnestly to endeavour and Pray, for is the Peace of Jerusalem, that our eyes may see her a quiet Habitation, and that we may all joyn together in Love and Unity; but this can ne­ver be, if we are not of peaceable Spirits, or as the Apostle saith, of meek and quiet Spirits, to them that are now come among us. We read that when Solomon built his Temple, There was neither Hammer, nor Axe, nor any Tool of Iron, heard in the House, whilst it was in building. It had no doubt a typical Signification to shew, that there must be no Jarres or Con­tentions amongst the Worshippers of God, which are as the knocking of Iron Instruments, and much more unpleasant than they can be. As there was that care taken in the build­ing of the house of God, so I wish we [Page 26]may take a care alluding to it, in our repairing of the unhappy Brea­ches of the Church of God; and that we may all be as those Workmen who helpt on with the building, but made no noyse.

Reproaching and speaking Evil of men, whatever their faults have been, is not the way to bring them into the Churches Communion, but to make them shun and avoid it. I should exceedingly wonder, if I should hear one say, that he hath been in company with Dissenters, and that he took occasion to tell them what they are: That he treated them with such reproachful Titles, as the Devil and his Emissaries hath sent out of other Nations, to set Protestants at variance one against another. And now that he hath done this, he hopes it will be a means to bring them to Church, and that he and they shall all joyn to­gether, in lifting up their hearts to God in the use of the publick Prayers of the Church: He hopes now that [Page 27]they shall come together to the Bles­sed Sacrament of the Lords Supper.

If we love the Church, we will hear­tily endeavour to encrease her Mem­bers, and if we pretend to that, and yet revile those who have dissented, we are Fools and contradict our selves. We should do very well to learn Wis­dom from an Enemy. If a Jesuite should see any of us in their places of publick Worship, how kindly should we be treated by them, in hopes that they might bring us over to the Church of Rome. If we had of late gone to the Conventicles of Anabap­tists, or any other Sectaries, how gladly would they have made room for us, and treated us with all pos­sible kindness, in hopes that we would be in Love with their Party: And shall we have less regard for that Church whereof we are Members, which is admired by all Learned men of the Reformed Religion, as the best constituted Church in the world?

If the present Execution of Laws, drive those that have dissented into our bosoms to be embraced by us, and not upon the Swords and Spears of reproachful Tongues, we have great cause to hope that they will be satis­fied of the great Necessity, and like­wise of the great Benefit of a hearty and sincere Compliance. I will con­clude this particular, with the Apostles importunate Request to the Ephesians, Chap. 4. v. 1, 2, 3. I beseech you, that ye walk worthy of the vocation where­with ye are called, with long suffering, forbearing one another in Love. Endea­vouring to keep the Ʋnity of the Spirit in the bond of Peace.

IV. As a Spirit of Meekness tends to a General good, so likewise to our own Particular good and Benefit. It is a great satisfaction to us, if we are well assured, that we are of such a Temper of mind, as becomes our Pro­fession, and which is not only plea­sant in it self, but acceptable to God, [Page 29]and serviceable to his Church. It is an argument that we are such per­sons as we ought to be: Particu­larly.

1. It a great argument of true Pi­ety and Holiness. That we fear God, and are truly and sincerely Religious. The Apostle joynes Meekness and the Fear of God together, 1 Pet. 3.15. But Sanctifie the Lord God in your hearts, And be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you, with Meekness and Fear. The Apostle did not mean, that they should fear them that should call them to Question, but that they should only shew Meek­ness towards them: and that there should be in them that fear of God, which should keep them from the fear of Men.

The Apostle saith, Ye that are Spi­ritual, &c. Intimating that Meek­ness is to be expected from such. If we are not Meek, it may be suspect­ed that we are not Spiritual. This [Page 30]is one of the fruits of the Spirit, men­tioned in the foregoing Chapter, v. 22. The fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Good­ness, Faith, Meekness.

A Spirit of Meekness is a great e­vidence that we are good Christians, and that our Religion hath tempe­red our minds. 'Tis that (as I have already shew'd) which our Saviour requires of all that are his Disciples; And if we read the Epistles of the Apostles, we may conclude that there was nothing which they did with more ardent Zeal, and continu­ed fervency contend for, (not only for the promoting of Christianity in the World, but) as that which was a good Evidence of mens being in a Religious State. Put on therefore (as the elect of God, holy and beloved) bow­els of Mercies, Kindness, Humbleness of mind, Meekness, Long-suffering, Col. 3.12. The Apostle plainly shews, that those who are highly valued of God, [Page 31]should shew a Spirit of Meekness to­wards men.

Besides, If we do not treat our Brother with a Spirit of Meekness, but with biting Scoffs and Revilings, we are not good men, for our Carri­age towards them contradicts our Prayers to God. We pray, that God Would lead into the way of Truth all such as have erred, and are deceived. We pray that all who profess and call themselves Christians, may be led into the way of Truth, and hold the Faith, in Ʋnity of Spirit, and in the bond of Peace. And if we treat those ill that have erred, and are returned to the Church (where 'tis to be hoped they will be convinced of their Errors:) It is a sign that we never were devout in those prayers, for we seem dis­contented that God hath heard them.

I heartily wish that those men, who are so apt to reviling, would con­sider what the Apostle saith. Every one must give an account of himself to [Page 32]God; and consider how impossible it is, that they can be justifyed, when they shall appear before that God, who will judge men according to the Gospel; which as I have shewed doth so strictly require All Meekness towards all men. Surely there is not a man, that ever read the Comands of Christ, who can think that he shall come off well at the great Tribunal, if he can only say, ‘Lord I was so Zealous for the Church, that I ha­ted all that seperated from it; I could not see them, but my Spirit was in­censed. I could not speak to them but with provoking Expressions’ &c. This plea might be of great force, if God would make mens Passi­ons to be the rule of Judging, and not his Word, which requires that we do good to all, that we love our Enemies, and that we should make it our business to convert sinners from the errours of their wayes.

But on the contrary, If a man can say, ‘Lord I have been afflicted for thy [Page 33]Church, to see the Rents and Divisi­ons which have been amongst Chri­stians. It hath greived me to see how little men have regarded Jerusa­lems peace, and how much they have indulged their unreasonable and cause­less Prejudices; I have heartily pray­ed to thee to bring them into the way of Truth. I have endeavoured to convince them of their mistakes, and to perswade them, with all ex­pressions of Meekness and Love, that they would consider the Disho­nour that hath redounded to thy Great Name, and to the profession of the Holy Religion of Christiani­ty: And when I saw that they Return­ed, my heart rejoyced, and my Arms Embraced them; and I was glad when I could go with them into Thy House, or meet them there.’

This is the right Temper of a Chri­stian, and this is the Person that will be found fit to sit with Christ, when he shall Judge the World. A Spirit of Meekness is a good evidence of a [Page 34]sincere Christian, and that he shall come off with Triumph when the Lamb shall appear sitting upon the Throne.

One would think that what our Saviour said in his Sermon upon the Mount, Mat. 5.21, 22. should make all men afraid of Reviling their Bro­ther, as they love their own Souls, and value their Eternal welfare. He tells them, that they who are guilty of it are Murderers, and shall be punish­ed as such (and I am sure the House of God is a very unfit place for men to commit Murder in) if their timely Repentance, which is a change in them to a better temper, doth not prevent it. Ye have heard that it hath been said by them of old times, Thou shalt not Kill; and whosoever shall Kill, shall be in danger of the Judgment: But I say unto you, that whosoever shall be angry with his Bro­ther without a Cause, shall be in danger of the Judgment; and whosoever shall say unto his Brother, Racha, shall be [Page 35]in danger of the Council; and whoso­ever shall say, Thou Fool, shall be in danger of Hell Fire. Our Saviour spake to them who thought that the sixth Commandment could not be broken, unless a man did actually commit Murder, and therefore he Explaines it, by telling them, that men might be Murderers in their Hearts, though they were not so with their Hands: And that those who are of Malitious and Reproachful Spirits, should be punished as such. He gives an account of it with allusion to the several degrees of Punishments a­mongst the Jewes, whereof the least was Death. Whosoever shall be Angry with his Brother without a Cause, shall be in danger of the Judgment: that is, whosoever shall be Offended at his Brother, more from his Aptness to take Offence, than from any Cause given to him; or shall not moderate his Passion with a proportionable respect to the nature of the Offence, shall have that Punishment in another state, [Page 36]which is answerable to that which the Jews called Capital: He hath made himself thereby liable to Eter­nal Death in another State. And who­soever shall say to his Brother, Racha, that is, worthless empty Fellow; that shall vilifie him as mean and incon­siderable, shall be in danger of the Council, of being condemned to suffer a greater punishment than an ordina­ry Death; that was to be Stoned to death, which was the sentence of the Sanhedrim: Meaning, that he who used Reproachful Expressions, should have a greater punishment than he who did not vent his passion in Op­probrious Language. But, whosoever shall say, Thou Fool, shall be in dan­ger of Hell Fire, which we are not to understand, as if the punishments afore-mentioned were any whit less than the punishment of Hell Fire; but as signifying a greater degree of Punishment, or, I may say, the Fire made hotter: It alludes to the burn­ing in the Valley of Hinnom, which [Page 37]was a punishment far greater than the other two (where Children were put into Brazen Vessels, set over the fire till they were Scalded to death;) and therefore signifies, that he who doth not only use undervaluing Ex­pressions, by representing his Brother as weak and empty-headed, but pro­ceeds to the highest degree of Railing, which is exprest by saying to him Thou Fool, shall be in danger of exceed­ing great punishment in the place of Torments.

I was the more willing to give an Account of this place, accord­ing to the Opinion of the best Expo­sitors; not only because there are ma­ny who do not Understand it, but because there are more who do not Consider it; and because it is very much to my present purpose. If a man would know what his conditi­on is, and what it is like to be, let him Examine the Temper of his Mind, whether Religion hath subdu­ed his Passion, and keeps his Tongue [Page 38]from venting it. Bad Words do as well discover a bad Man as bad Acti­ons, what ever men may pretend to. Let men that are apt to revile, consi­der what St. James saith, and look to themselves, chap. 1. v. 26. If any man amongst you seem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, that mans Religion is vain. Surely then they are very far from being Religious, who do not bridle their Tongues in that House which is appointed for Religion, and the Worship of God.

And let not men think, that any Zeal for Religion, or any Devotion which they shew in the House of God, will avail them, if they are void of a Christian-Spirit towards their Bre­thren. It is a strange thing, that men should think that their praying to God can be acceptable, especially at that time when they have revi­led their Brother. Nor let men think, that they shall only be called to ac­count, for what they have been to­wards [Page 39]God: For we find in the Gospel, that when the great day of Judgment is spoken of, the transactions of it which are mentioned, do chiefly relate to what we are towards one another; for fear (as we may sup­pose) that men should think, that a dread and reverence of God should availe them, though they are of evil Spirits towards their Brethren. A Spirit of Meekness is a good argu­ment of Piety; that we are in the favour of God, and shall be for ever Happy in another World,

2. A Spirit of Meekness is an Ar­gument of Wisdom. We never hear any say, that they have been in com­pany with men whom they have heard Reviling and reproaching other men, and therefore they believe them to be Wise men: But on the Contrary, all men know that such are very weak men; men that are very unfit to Ma­nage any affairs of concern, because they can not Manage themselves. We find that every Fool & Idiot can give ill [Page 40]Language, if he can but speak: But as Solomon saith, The words of a wise man are heard in quiet, Eccles. 9. v. 7. He is a Wise man who will not be provoked to Passion, but can give a mild reply to him that is Furious and Provoking.

It is exceedingly to be lamented, that those who call themselves the Disciples and Followers of the Meek Jesus, should come so far short as they do, of the Meekness of many Heathens whom we read of, for which they were very deservedly accounted Wise men. We read of one, who when he was basely Reproached and falsly Ac­cused, took no other notice of it, but only to say, Bene loqui non didicit. He told those that were with him; that he perceived The man had not learnt to give Good Words. Of ano­ther, who was so affronted by his Opprobrious Adversary, that he fol­lowed him to his own house all the way Rading at him; But the Meek man did exceedingly Pity him; and because it was in the Dark, he com­manded [Page 41]his Servant to take a Candle and Lanthorn, and light the man back to his own house. We read of another, whose Provocation was greater: It was not enough for his Enemy to fill his Ears with base Language, but he gave him a great stroke upon the Head: At which the abused Person would not be moved to Passion and Revenge, but only made a reply to this purpose, What an ill thing it is, that when men go a­broad, they forget to put on a Helmet to defend their Heads. These were Wise men, of whom History hath made mention, that their Wisdom might be recorded for the honour of their Memories, and the Examples of others, that they might have such a Spirit of Meekness, for which these were Eminent.

I know there are some men who seem to be Meek men, and are not: Such as can restrain their Passions, with a resolution to study a full Re­venge afterwards for any Injury that [Page 42]is done to them; and in the mean while, they can give very smooth words: But these are men in whom there is Devilish Policy, and not that Wisdom which I am speaking of; nor is their Temper a Spirit of Meek­ness, by which they lay aside Pre­judice and Revenge as God requires, but a most desperate and Devilish Spirit, far more mischievous than that which vents it self by a present Rage and Fury. This is Wisdom (if I may give it so good a name) which is from beneath, but the Spirit of Meekness is an argument of that Wisdom which is from above, which is first pure and then peaceable; That Wisdom which I may call Christian Policy, by which Christianity was exceedingly promoted in the first Ages of it, and which would tend exceedingly to the advantage of the Church of Christ amongst us. That Wisdom which the Apostle exhorted to for the bringing in of Proselites, Colos. 4.5. Walk in Wisdom towards [Page 43]them that are without; Redeeming the time. His meaning (according to the sence of some good Expositors) is, that they should be circumspect, and car­ry themselves so, as to take all oppor­tunities to render Christianity lovely and amiable to those who were pre­judiced against it. And because the Tongue is an unruly member, which betrayes folly and weakness, he adds, ver. 6. Let your speech be alwayes with grace, seasoned with Salt pleasant and not unsavory, that ye may know how to answer every man. By which we may observe, that good words are not on­ly tending to the good of others, but they shew a man that speaks them to be a Wise man. Remarkable like­wise is that Expression of St. James, Chap. 3. v. 13. Whoso is a Wise man and endued with Knowledge amongst you? Let him shew out of a good Con­versation, his works with Meekness of Wisdom. The Apostle had before been shewing what a mischeivous member the Tongue is, and what an Un­christian [Page 44]thing it is, that men should Villify and Reproach their Brethren with it, those especially that pro­fess Religion; that God should be blessed, and men should be cursed with the same Tongue, which is the meaning of the Apostle, ver. 9. There­with bless we God even the Father, and therewith curse we men, which are made after the similitude of God. That cur­sing of men is interpreted to be rail­ing against them, and reviling of them. To avoid this, there must be Meekness of Wisdom; that Wisdom which hath Meekness accompanying of it.

3. It is an Argument of Humility, and that a man hath a great sense of his own Failings and Infirmities. He that is acquainted with himself, and con­siders what his own faults have been, can not be very apt to break out in­to a Rage and Passion, because of the faults of other men. It is impos­sible that any man can take another in a fault, so often as he may take [Page 45]himself. If men would look back and consider what they have done amiss themselves, it would give a check to their ill-natured passions to­wards others.

This was the Apostles Argument which he would have Titus use to them that were very mindful of other mens faults but very forgetful of their own. In the forementioned place, Tit. 3.2. he requires them To speak evil of no man, to be no brawlers, but gentle, shewing all Meekness unto all men, and at v. 3. he tells them, that their own faults should be a Motive to it. For we our selves also were sometimes foolish, disobedient, decei­ved, serving divers Lusts and Plea­sures, living in Malice and Envy, hate­ful, and hating one another. It may seem very strange, that men who had been guilty of so many faults, should be apt to speak evil and to brawl against others. And yet this the base nature of man is very prone and apt to, which makes such an exhortation necessary.

As our Saviour said to those that accused the Woman of Adultery. He that is without sin, let him cast the first stone. So I may say when a man is taken in a fault, let him that is without faults lay aside a Spirit of Meekness, and bite and devour him.

It were well if every one, (espe­cially those that want a Spirit of Meekness) had a Phylacterie with the Apostles words written upon it. In many things we offend all, because it would make men kind and gentle to their Brother offender. It might make Christian acquaintance to shew their love one towards another, by being kind and gentle Monitors of each o­thers faults. I know very well, that men are apt to aggravate the faults of others, and to extenuate their own; or otherwise he that takes another in a fault, would presently consider that it becomes him to be Gentle and Meek, because if he hath not been guilty of the same offence, yet he may have been guilty of many others, which have [Page 47]tended as much to the dishonour of God, and prejudice of the Church, as this which his Brother is taken in.

Besides the faults that are past, we know not what may yet be to come. I had not need to revile my Brother to day, who may be taken in a grea­ter fault to morrow; but considering my own aptness to offend, tell him of his fault with such a Spirit of Meekness, as I would have used to­wards me. This is the Apostles Ar­gument in the Text, and it is, or should be, a very cogent one. Considering thy self, lest thou also be tempted. We are disturbed at the intollerable, and inexpressible mischeifs of Separation: and the Consideration of them is apt to exasperate one man against ano­ther. It is a grievous Scandal to the Protestant Religion all over the world. But yet it concerns us to shew a Spi­rit of Meekness towards them that have Separated, Considering our selves lest we also be tempted. Peter thought [Page 48]that he could dye rather than deny his Master, but temptations prevailed upon him.

There are a great many, who think that nothing can make them fly from their Principles, but yet they know not how far the fiery Tryal on one hand, and Allurements on the other may prevail, by which they may dishonour their profession, and bring a great scandal to their Religion. It is given as a Reason why God deals gently with us: He remembreth that we are but Flesh, and a Wind that passeth away; and I am sure our weak­ness, and Instability should be a great reason, why we should treat our Bro­ther meekly.

V. We must restore our Brother with a Spirit of Meekness, that we may avoid occasions of ossence. A Spirit of Bitternes and Reviling is in this respect of more dangerous Con­sequence, than men are usually aware of. Those that gratify their Passions [Page 49]may please themselves, but they do exceedingly displease others.

1. It is a great Offence to our Gover­nours, to whom only it belongs to pu­nish those who are taken in a Fault. The civil Magistrate hath the Sword in his Hand, and therefore it doth not become the People to have Swords in their Mouths: I mean sharp and cutting Reproaches. If the common People will undertake to Arraign, Ac­cuse, and Condemn men for their Faults; the question may be asked them, which the Hebrew man askt Moses, Exod. 2.14. Who made thee a Ruler and a Judge? We all know that Reviling is the next step to Rebelli­on and Confusion; especially when it is occasioned by that which is of publick concern, for then it is not so properly one man that reviles another, as one Party reviles another. If we shew a Spirit of Hatred against those that have been of a different Opini­on, we shall make them think long for an opportunity to be revenged [Page 50]because they see no hopes that they can be reconciled. And this must needs be a very great offence to the Magistrate, to whom it belongs to discountenance and oppose all occa­sions of Jarres and Contests, as he va­lues his own and the Kingdomes safety.

It hath alwayes been the great care of those whom God hath set upon the Throne, to keep their Subjects from exasperating one another by op­probrious Names, especially when there hath been Contests about Religion, which are of most dangerous conse­quence to the Government. Queen Elizabeth, taking notice of this in her Reign, forbids it as that which she called the loosening of Charity which is the knot of all Christian Society; and commanded that all her Subjects should forbear all vain contentions, and that they should not use in despite or rebuke of any these convitious Words, Papist or Heretick, Schismatick or Sacramenta­rian. It was likewise the Command of King James, that there should be [Page 51]no railing against the Persons of Pa­pists or Puritans.

In the Reign of Our late Soveraign of Blessed Memory (who might himself be called a Spirit of Meek­ness) we know very well that there were opprobrious Names which helpt to enrage one Party against another, till the King and many thousands of his Subjects were destroyed.

Our dread Soveraign, so soon as God restored him to his Throne, did not only pass an Act of Oblivion, that he might pardon all Offences past, but by several Declarations, and Charges given to his Judges, hath comanded that there should not be so much as any terms of Distinction, by which his Subjects might be at variance one with another. It may therefore seem somewhat strange, that those who profess so much Loyalty and Duty to the King, should not be careful to obey his Commands in this, as well as in all other Declarations of his Royal Will and Pleasure.

It is likewise a great Offence to the Ecclesiastical Jurisdiction: Those to whom the Government of the Church is committed, and to whom it belongs to censure those who are Faulty. They are by the Rules and Orders of the Church to shew a Spi­rit of Meekness, to admonish him that is taken in a Fault upon com­plaint made to them; in hopes that the Offender will reform, and that there will be no need of farther Se­verity.

Dr. Hammond by [Yee that are Spi­ritual] in the Text understands the Governours of the Church, those to whom the [...], the gifts of the Spirit were given, in order to the dis­charge of their Ministerial Function and Offices; That the Apostle re­quires them not to deal too severely, but gently with those that have offended, in hopes of reclaiming them. I may make this use of it. If the Go­vernours of the Church are to restore Offenders with a Spirit of Meekness, I [Page 53]am sure it must needs be a just cause of Offence to them, if the people dis­cover a spirit of Bitterness.

The People have a Rule given them by our Saviour what to do in case of Offences, Matth. 18.15, 16, 17. If thy Brother shall trespass against thee, go and tell him his Fault between thee and him alone: If he shall hear thee, thou hast gained thy Brother. But if he will not hear thee, then take with thee one or two more; that in the Mouth of two or three Witnesses every word may be established. And if he shall neglect to hear them, tell it to the Church, &c. I am sure those Persons are far from obeying the command of our Saviour, and observing the Rule which he hath prescribed, who never tell Offenders their Faults pri­vately but take the first occasion to publish them with the greatest Ag­gravations. And I am sure they are very far from observing what the Church requires, and therefore are themselves very fit to be complained [Page 54]of, and would certainly be censured by her Governours if they obstinate­ly persisted in it. There is one Ho­mily of the Church against Conten­tion, in which a Spirit of Meekness is commended. That by being Soft, Meek, and Gentle in answering, we may overcome our Adversary with Gentle­ness; especially in matters of Religion and Gods Word, which should be used with all Moderation and Soberness: For it is better to give place Meekly, than to win the Victory with breach of Charity. We may by this see, what temper of Spirit the Church requires her Sons to be of, and we may con­clude that those, who are of a contra­ry Spirit, do offend those to whom it belongs to censure Offenders.

2. It is a great offence to Mini­sters. It hinders them from doing that good which otherwise they might do, in convincing men of the Neces­sity of uniting, and the Reasonable­ness of a hearty Compliance with the Church, as it is now established. A [Page 55]reviling reproachful Spirit in the Peo­ple is enough to make them lay the fault upon the Preacher, according to the old saying, like Priest like People. And if they do not, yet it is enough to make them forsake the Church again, or come very seldom to it. And it is a hard case, that Ministers must ask the People leave, whether they shall have an opportu­nity of convincing men of their Er­rours and Mistakes, and treating them with such a Spirit of Meekness as the Gospel requires, and which tends to the restoring of them.

I know it is Objected, that Mini­sters have not been careful in this matter, but upon all occasions, have discovered a contrary Spirit: They have shewed such a Spirit of Bit­terness as might rather encourage Reviling than suppress it.

Ans. I cannot deny but there have been and are such Ministers, whose Zeal for the Churches interest have so far transported them, that they have [Page 56]not considered so well as they should have done, that they do not shew that temper of Spirit which the Gospel re­quires, nor that which answers the end which they propound to themselves, viz. The bringing of those to the Com­munion of the Church who have separated from it, and the more firm Establishment of those who have not.

As to the first, Sarcasms and Satyrical Reflections do commonly make those that have been hearers, who are of wavering minds, turn their backs at least upon that Preacher, if not upon all other Ministers of the Church. And as to the other, that which may be, and I hope is design'd to en­crease in the hearers a dislike of Separa­tion, doth only more highly exasperate the minds of some against Dissenters, (and I am sure there is no need of that) but is very displeasing to those that are sober and serious-minded Christians. I have therefore somtimes thought that if those men, whose Parts and Learning are to be admired, would [Page 57]improve them only by meek Insinu­ations, and strong and rational Ar­guments, it would bring Dissenters to be their Auditors and Admirers, and might make them prefer their Ser­mons before those which they hear from others.

The Apostle was afraid lest Timothy, being a young Preacher (and I sup­pose they are Chiefly if not only such who are complained of) should be faulty in this; and therefore re­quires him that he should look care­ly to the Temper of his own mind, which is of great moment to every Christian, but especially to a Mini­ster. 2 Tim. 2.24, 25. The Servant of the Lord must not strive, but be gen­tle unto all men, apt to Teach, pati­ent. In meekness instructing them that oppose themselves, if God peradven­ture will give them Repentance to the acknowledgment of the Truth.

However some few Ministers may be blamed for being too severe in their Expressions, yet I am sure there [Page 58]are others, men of the greatest Emi­nency in the Church, who are of that Meek temper which may com­mend them to all good men: Such a Temper as was in the Prophets of old time, who could not tell how to deliver a harsh Message; but were very forward to expostulate the case with sinners, and to tell them their Faults and the punishment which they were bringing upon themselves, after such a manner that there ap­peared no fault at all in them: Such as Jeremiah was, who when he was commanded to tell the Jewes of their Captivity which was approaching, de­clared his grief for it—Neither have I desired the woful day, thou know­est, Jer. 17.16. And such as Daniel was, who when he interpreted the dream to Nebuchadnezzar, did it with an Aching heart. He was astonied and his thoughts troubled him. They are of that Temper which the Apo­stle was of himself, and which he re­quires should be in Timothy, and all [Page 59]other Ministers of the Gospel. And they have had very great success, for by treating men with a Spirit of Meek­ness, they have brought many Pro­selites to the Church. It is well known that many who have Dissen­ted, coming but accidentally to hear them, have been so satisfied as to return no more to the wayes of Se­paration. And what a great Offence must it needs be to those Ministers, if the People shall discourage those from frequenting the Church, who may be so treated there, as to have de­light in her Ministers and her Com­munion.

3. It is a great Offence to all Sober, Pious, and Orthodox Chri­stians, who are Conformable to the Orders of the Church. It is their hearty desire, and earnest Prayers to God, that those who have Dissented may return to the Communion of the Church, and that they may be treat­ed with the Spirit of Meekness. It is the grief of their hearts, to see [Page 60]what causeless Divisions there are a­mongst us; and therefore they can­not but rejoyce at any opportuni­ty which may tend to the healing of them. I dare say that those who have been guilty of Reviling, are none of those many hundreds of Communicants who meet every Moneth at the Lords Table; but are such who absent from the Sacra­ment; and this Spirit of Bitterness which they do discover, shews that they are not fit to come to it. As I am sure they are a very bad sort of men, so I hope the number of them is not great. Whoever they are, they are a great Offence to all Pious and Good Christians, who hear of their ill Deportments: which may be of good use to those that have been ill treated by them, that they should not be discouraged by those Miscar­riages which are as offensive to us as they are to them. And it should be of good use to them that have been guilty in this matter: They [Page 61]should consider, that (as our Saviour said to his Furious Disciples) they know not what Spirit they are of. They do not consider that it is neither pleasing to Magistrates, nor Ministers, nor yet to any good Christians who are of the Communion of the Church and who are as great Enemies to Division and Separation as they can be. But

4. It is a great and unwarranta­ble Offence to those who have Dis­sented. We are, as I have already mentioned, to shew all Meekness un­to all men, and we are exceedingly to rejoyce in any opportunity of ex­pressing Love and Kindness. It is a very great mistake, if any think that a man cannot shew Respect and Kindness to another, but he must be a favourer of his Opinion. We may easily propound to our selves sufficient Reason, why we should Love every man, let his Judgment be what it will; and I am sure, that there is the greater necessity of shewing kind­ness [Page 62]to those who have Dissented, that we may be the better able to rectify their Judgments and to con­vince them of their Mistakes.

But more particularly; There are three things hinted in the Text, why we should not offend such, but restore them with a Spirit of Meekness.

1. The first I take from the Apo­stles Compellation, Brethren. As he gives that Title to the Galatians who had been exceedingly to blame for indulging their Errors and Mistakes, so should we to those that have sepa­rated from us. I know the Devil (as I have already mentioned) hath by his Factors abroad, sent other Names amongst us, and they pass very readily; but if we look into the Scriptures, and consult the Gos­pel, we shall find that our Saviour, and his Apostles hath only furnished us with such Titles as signifie Love, such as may oblige and win upon those that have erred, and not such as may provoke or discourage them.

It is true that when our Saviour speaks of those who have so offend­ed, that they will not be reclaimed by the secret Admonitions of him whom they have trespassed against, (which is an Argument of a most sweet and pleasant temper of mind, and therefore shewes that the offend­ing Person is very stubborn and Ob­stinate,) nor regard the counsel of one or two more (who come as well to plead with them that they may amend, as to be witnesses against them if they continue obstinate) nor regard the Publick Complaints made against them to the Church, (which is the last remedy) his direction is, That such should be accounted as a Heathen Man, and, a Publican, that is, their So­ciety should be avoided, and they should have no Communion with them; or as Dr. Hammond explaines it in his Paraphrase upon the Place, Look upon him as a desperate deplored Sinner, fit for the censures of the Church to over­take him. Our Saviour saith, If thy [Page 64]BROTHER offend thee, & thou hast gain­ed thy BROTHER, which shews that when men have offended they must not presently be cast off with Wrath and Indignation, but there must be the Love of a Brother still continuing, and it must appear in the Methods which are to be used for the reclaiming of him. The reason why our Saviour requires that he should be told his fault privately, is, that he may be re­claimed, and not be exposed to any shame or Reproach for what he hath done, by which a man shews the Love and Tenderness of a Brother. But I am sure they are very far from observing this Rule, and from expres­sing this Love and Tenderness of a Brother, who never tell men their faults privately, nor with one or two more, but take occasion to upbraid them with their faults publickly, and it is at that time too when they are mend­ing their faults, and therefore do not so much as want a private admoni­tion. I do the rather mention this [Page 65]of our Saviour, because though it seems to relate only to personal Offences, If thy Brother shall trespass against thee, &c. Yet doubtless it is to be under­stood of any Offences whatsoever, because they give occasion to Chri­stians to exercise their Charity to­wards the souls of their Brethren, as well as any personal Offence com­mitted by them.

The Apostles followed this Rule of our Saviour, and required that whatsoever Offences men were guil­ty of, yet still they were to be ac­counted Brethren, and the Love of a Brother was to be shewed to them. I will mention but one, and it hath a Special relation to the case that I have in hand, 2 Thes. 3. v. 14.15. And if any one obey not our word by this Epistle, note that Man, and have no company with him, that he may be ashamed; and what followes? Does the Apostle by this encourage them to cast Contempt and Scorn upon him wheresoever they see him? No, but [Page 66]requires that there should be a ten­der Love shewed to him, Yet count him not as an enemy, but admonish him as a Brother. These two verses have a special relation to that which goes before at the 11th. verse, For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies. There were such persons amongst the Thessalonians as we have too many of them amongst us; who are disorderly persons, that had rather mind any other business than that which belongs to them; and instead of minding their work, they are dis­puting the Orders of the Church, and by what Authority it is, that the Governours of it requires this or that to be done, for which there is no express Rule. Such persons as these are, must needs be exceedingly offen­sive to the Governours of the Church, because of their Haughtiness and Inso­lency: And they must needs be very Offensive to all Religious Members of the Church, because they disturb [Page 67]the Peace, Unity, and Harmony which should be amongst the Wor­shippers of God. But however though their Offences were so great, that o­ther Christians of better Tempers were to avoid their company, yet when occasion was offered they were to admonish them as Brethren; as those for whom they still retained a great Love, and hearty Desire for their good. We ought to retain a Love for them, in reference to their tem­poral Concerns, and to be very sorry that they should incur any Penalty which may tend to the impoverish­ing of themselves and Families: This common Ingenuity requires of us, and therefore much more doth Christia­nity require it. And we ought more especially to be concerned for their Spi­ritual and eternal Welfare; because they are our Brethren, and they are called so from that Relation, which we bear unto our Heavenly Fa­ther.

2. A second Intimation which I have from the Text is from the Word [...]. As the Galatians were o­vertaken in a Fault, so we must account those to have been likewise, who have dissented from us. There is a great difference between Errors of Judgment and Errors of Practice. When men are guilty of Errors of Practice, they are Wilful and Obstinate, and act quite contrary to their own Principles, for they know they are wrong, and offer violence to their own Consciences, and yet they are to be treated with a Spirit of Meekness, that they may be made sen­sible of their Wickedness, and reclaim­ed without punishment by the Execu­tion of Laws against them, if it can be effected. And if these men (of whom it cannot properly be said, that they were overtaken in a Fault, because they knew the Fault before they commited it) are to be treated with a Spirit of Meekness in the first place, much more then are they to be dealt [Page 69]tenderly with, of whom it may ve­ry properly be said, that they were Overtaken.

No man runs wilfully into an Error of Judgment, but it is through Weak­ness and Ignorance, and Inability of mind, for which he is to be pitied. The minds of Men are liable to such errors and mistakes, that sometimes men have thought that they have done well, when they have done the worst Acts. Our Saviour said to his Dis­ciples, John 16.2. The time cometh that whosoever killeth you, will think that he doth God Service. His Expression is not, whosoever killeth you will say, but he will think that he doth God Service. It shall be according to the perswasion of his Mind. His erroneous Concience will tell him that he doth God service. I may mention a very strange Error which takes place in our dayes, and does great mischief to the Church. There are thousands amongst us, who speak very reverently of our first Re­formers from Popery; that do exceed­ingly [Page 70]honour their memories; and yet they flie as far from the Refor­mation that was established by them, as if to return to it were to re­turn to Popery, and all that they did signified nothing, but only to that age in which they lived. All the Alterations and Amendments, which have been made since their time, sig­nifies nothing, but their orders must be wholly thrown away. How little did those Holy and Learned Men think, that such things would come to pass; I mention these Instances, be­cause some men will not be perswa­ded, that there is any thing but Wil­fulness and Obstinacy that is the cause of mens dissenting, and therefore they ought not to be treated with a Spirit of Meekness.

We ought in this case to call to remembrance the years that are past, to consider how men were affright­ed by their Teachers at any thing that did but in the least, countenance Conformity to the Church of En­gland. [Page 71]They were brought up in a Dislike, or rather an Abhorrence to the Rules and Orders of it. They engaged themselves in a Communi­on with men of other perswasions, and made choice of a Minister to be their Pastor, who Dissented from the Church. Nay it may be they are good men, and were con­verted by that Minister or some other of the same perswasion, from the ways of Wickedness to the prac­tice of Religion. It is well quoted by a late Learned Writer for the Church, In the Division of hearts that are in the World, it is certain that some good may dissent. If we consi­der what Educations men have had, and what Principles have been in­stil'd into their minds, we may well conclude that they were over­taken in the fault of Separation, and not that it was a wilful Choice, and therefore they are to be treated with the Spirit of Meekness.

Besides, we ought likewise to con­sider, as a Consequent of this, that Errors of Judgment being deeply fixt, and having been of long continu­ance, are not easily removed. When men have entertain'd an Errour, how weak and unaccountable soever it be, yet it is truth to them, and there­fore they are very loath to part with it. In this case, he is mad who thinks he can scold a man out of his Opinion, or that Reviling him will restore him. There must be a­nother and a milder way used: He that would rectifie a mans Judgment, must use his utmost endeavour to get first into his Affection. The Apo­stle saith, Rom. 15.2. Let every one of us please his Neighbour, for his good to Edification. He that would do good to another man, he that desires his Edification, that he may be built up in the Faith, and that he may grow in Grace and Knowledg, must do all that he can or may, to please him. Their jnfirmities must be born [Page 73]withal (according to what the Apo­stle saith in the foregoing verse) and nothing must be done to discourage them. A man that hath indulg'd an Errour, will scarcely hear what another man saith, who hath no kind­ness for him: It is to be questioned whether he will be convinc'd by him that hath. Remarkable to this pur­pose is that forementioned place, 2 Tim. 2.25. In Meekness instructing them that oppose themselves, if God peradventure will give them Repen­tance to the acknowledgment of the truth.

Doct. Hammonds Paraphrase upon the place is thus, with great Calm­ness and temper, dealing with those that are of different Opinions from us, though in opposing us they oppose the Truth, as counting it not impossible, or hopeless, but by the Grace of God they may be brought to Repentance, and so come to acknowledge the Truth at length.

There are Three things very sit for us to take notice of, in what the Apostle saith. First, That to shew [Page 74]a Spirit of Meekness, is the best way to deal with men of different Opi­nions from us: If any thing prevails with them, that will. If we think to deal otherwise with them, it is the way to make them oppose the Truth still, and us likewise, and all that we can say to recover them. Secondly, When we deal with men after this manner, Meekly and Gent­ly, yet it is but a Peradventure whe­ther it will have any good effect up­on them, because men are commonly so wedded to their Opinions, that they part not so long as they live. Thirdly, He that useth a Spirit of Meekness hath most reason to expect the as­sistance of Gods Grace, who as I have already shewed, requires that Temper of mind, and delights in those that have it.

If we consider, that he that hath dissented is not only our Brother, but likewise that he hath been overtaken in a Fault, we are not only obliged to treat him with a Spirit of Meekness [Page 75]from a principle of Love and Inge­nuity, but from the Necessity of the Case; because it is our Duty to use our utmost endeavour to restore him, and a Spirit of Meekness makes us most fit to effect it.

There is somewhat which may be considered from the word [...] in the text, which I told you, signifies the Setting of a bone that is broken, or out of joynt. Those that have been taken in the fault of Dissenting may be in great pain, they may have an aching Mind, which is worse and far more painful than an aching Limb. It must be acknowledged, that nothing is so tender as the mind and consci­ence is (although it ought to be considered that there is nothing more apt to error, and men must have a care that it be guided by a Rule: and that from the tenderness of it, men do not start at the performance of what is their Duty, for fear of hurt­ing it) and therefore we ought to deal gently and tenderly with them [Page 76]as he that sets a bone. They have received ill Principles, and have thought it their duty to separate from us, and that they should displease God by having Communion with us; and although they are in some measure satisfied, yet they are still in some Fear & Doubt; like a man whose bone is set, but he hath not recovered his strength. It is very great unkindness, or I may say, Cruelty to revile a man who is under any discomposure of mind. Be­sides, as it is a thing greivous in it self, so it may be in another respect; because it is a means to encrease his pain which he had before. He was afraid lest he should do amiss by joyn­ing in Communion with us, and this ill carriage towards him encreases his fear, and so puts him to more pain. There is no question but that any Al­teration in matters of Religion and the Worship of God, meets with great aching and regret of mind. We may easily understand it by making the case to be our own. Suppose that [Page 77]we should be required no longer to Worship God by a Publick form (which we count most solid and substantial, and is a great advantage to our De­votion,) but should be required to joyn with those that use Extemporary pray­ers, and it appears to us that they have not considered before hand what they should say when they speak to the Great and Holy God; it would be a great Trouble to us, especially if we had ever doubted whether we might joyn with such men, & in such Prayers.

The Case is the same; for the trouble of a mans mind is ac­cording only to the Opinion which he hath received, which he is not apt to make any doubt of: A Jew or a Turk, or I may say a Heathen-Idola­ter is as much in pain if you require him to alter his Opinion, as he that hath the greatest evidence for his Re­ligion, and gives the most satisfacto­ry Reason for his way of Worshipping God. We must restore our Brother with a Spirit of Meekness because he [Page 78]is in pain about his being restored.

That which now remaines is, that I make some Inferences by way of Application.

I. It is of great moment, that men be very careful and diligent in exa­mining the Temper of their own minds, for if they be not, they may not only be in great danger, as to their own immortal Souls, but do great mischiefs to others, and particularly to that Cause which they would ad­vance. Most certain it is, that every man may be taken in a Fault, and it is as certain that every man is not fit to tell others of their Faults. He must have a great command of his own mind, and be of an excellent temper, who expects to have any in­fluence upon the mind of another that hath done amiss. Those that have been faulty must be reproved for their Faults, but there must be Love and Kindness tempered with the reproof, or else it will only provoke, and not restore. [Page 79]And this is not all, but he must be a good man himself who would make another good, and he that hath of­fended must believe him to be so. Da­vid saith, Psal. 141.5. Let the righte­ous smite me, it shall be a kindness: and let him reprove me, it shall be an excel­lent Oyl which shall not break my head. Where note there are some that smite, and it is no kindness; there is nothing but Malice and Hatred in it. There is a Reproof which breaks the head, and doth rather enrage the Offender than prevail with him to mend his faults. Where the reproof comes from a good man, it is as an excellent Oyl which doth not break the head. The Psalmist alludes to a Custome which was in ancient time, to anoint the head with Oyl which cast a fragrant smell. It was wont to be used especially at the times of feasting, and of great mirth and triumph, and to be omit­ted when there was occasion of fast­ing and humiliation. So that the meaning of the Psalmist is very high, [Page 80] Let him reprove me, and it shall be an excellent Oyl: It shall be sweet and pleasant and joyful to me that I have such a friend that shews such true Love and Kindness to me, as to reprove me for my Faults. It shall not break my head. As kind Reproofs are figura­tively called Oyl, so Words are figu­ratively called Blows, which offer great violence, and do great hurt to men. It was Job's complaint to his Friends, who did not treat him kindly, Job. 19.2. How long will ye vex my Soul, and break me in peices with words. There are some men whose Reproofs are accompanied with so much Rage and Bitterness, that they may be said to break the head, i. e. they are a very great Affront or injury to a Man, or as a more usual ex­pression, is they cut men to the Heart. But the Reproofs of those who are good men, are exprest with so much Love and Tenderness, and desire of do­ing good to the offending person, that they are as an excellent Oyl, both [Page 81]sweet and healing, which offers no injury, nor are they taken so, but are very obliging. David thought himself so exceedingly oblig'd by them, that he resolves to requite them, by being a Friend in adversity to him that reproved him. And there­fore it followes, My Prayer shall be in their Calamities. Some men when they are reproved for their faults, are of such a malicious nature and dis­position, that they rejoyce at any e­vil which befals their Reprovers, and take that opportunity to insult over them: But he would take that op­portunity to express his Obligations by praying to God for them.

He that reproves another must be a good man himself, or else it is very doubtful whether he can restore his Brother: Especially where the Fault is an Error of Judgment, and relates to matters of Opinion. If a man that is scandalous in his Conversation, re­proves a Schismatick, he will be rea­dy to tell him, that he is fitter to be [Page 82]reproved himself, than to reprove o­thers; and that he is not a man fit to dispute matters of Religion, who hath nothing of the Power of it pre­vailing in his own mind.

Some men when they have taken another in a fault, should desire others to reprove them who are more fit to do it, rather than undertake it them­selves; for otherwise it may be that instead of mending one fault, there may be two more added to it: One in the Reprover, and another in the Of­fender. The Reprover will be in a pas­sion, and discover a froward Spirit, and that's one Fault; and he that hath offended may be enraged by it, and not restored, and that's another. There are two faults added to that one, which might have been amended by a Spirit of Meekness. Or if I may allude once more to the word [...]: He that restores is as one that sets a Bone, but a provoking Reprover is like one that tampers with the Patient, and only puts him to more pain: Or worse, in [Page 83]stead of setting one bone he breakes another: Instead of mending a fault he makes more. As the case may be, he that reproves another may, for want of a Spirit of Meekness, be in a worse fault than he was in, whom he should have restored, and may do more hurt to the Church and to Religion.

II. When one man takes another in a Fault, let him take care that there be respect had to the nature of the Offence which the person is guilty of. Whatsoever the Crime be, a Brother and a Fellow-Christian is to restore with a Spirit of Meekness; but there are some who are of such furious Spi­rits, that the Spirit of Meekness is laid aside upon every small occasion of Offence. Christians should have a great care, that they avoid a censori­ous Spirit, by which every Offence is represented with the greatest ag­gravations that it is capable of, and sometimes far greater. We should [Page 84]treat Offenders (and I am sure that is the way to restore them) as the Apostle treated the men of Athens, Acts 17.22. Ye men of Athens, I per­ceive that in all things yee are too su­perstitious. He might have told them that they were Idolatrous, which is a far greater crime. It is said, v. 16. His Spirit was stirred in him, when he saw the City wholly given to Idola­try. He was exasperated to see such Learned men Worshipping false Gods; and yet it appears that his Spirit was very Meek and Calm when he applyes himself to them to tell them of their Faults. He doth not say yee Idolaters, but yee men of Athens; and he only charges them with Superstiti­tion, because probably if he had charged them with the Worship of false Gods, their Spirits would have been so exasperated against him, as not to regard the force of his strong Arguments, by which he endeavour­ed to convince them of the true God, and that Jesus whom he preached to [Page 85]them was the Son of God. Super­stition is nothing but what the Wor­shippers of the true God may be guil­ty of. It is mens making Conscience where no conscience is to be made, and their being afraid in matters of Religion, and the Worship of God, where no fear is; when men account that to be their Duty, and are afraid to neglect it, for which there is no Rule. This is bad and blame-worthy enough, but not to be compared to Idolatry. As the Apostle used a mild Reproof, when he had taken the Athe­nians in a great fault, and rather ex­tenuates than aggravates it, in hopes that he should the better prevail with them, so should we do to our fellow Christian. Men must have a care of a censorious aggravating Spirit. They must not look upon the faults of their Brother through a multiplying glass, but deal charitably, as men who themselves are apt to offend, and would not have the worst constructi­on put upon their own actions. Men [Page 86]in case of Faults, especially where they are not palpably notorious, should say as Jacob said to his Sons, concerning the Money sound in their sacks, Gen. 43.12. Peradventure it was an over­sight. There is nothing more com­mon (in this censorious age) than for men to condemn those as guilty of the greatest Crimes, whom the Judge upon a fair Tryal acquits as innocent.

In the case of Faults we should shew a Spirit of Meekness, by doing as the unjust Steward did in the Pa­rable, Luke 16.6. The man that owed a hundred Measures of Oyl, was to sit down and write fifty. We must not look at the Faults of others with Ag­gravations but Extenuations, and that must needs be a mighty Advantage to the restoring of him, because it is a great Obligation upon him: Especial­ly if his guilty conscience tells him, that he deserved to be dealt with more roughly. But some men are all for Severity: If the Offender owes [Page 87]fifty, they cry write him down a hun­dred, or a thousand, Ruine him, for he deserves no favour.

III. Let men take heed, that they do not deal unjustly, by charging the fault of him that is Guilty, upon ano­ther who is Innocent: Or, (to come nearer to what I design) Let not the faults which have been committed by some particular persons, be char­ged upon a whole Society. Some are so unjustly severe, that if one be taken in a Fault, they are presently for pu­nishing all that sort of men; as if when one Malefactor is taken, all must dye that have been in his company or of his acquaintance, although they know nothing of that for which he is found guilty. I know very well that in some cases, when one of a Society is taken in a fault, there may be a ne­cessity of a watchful eye upon the rest; because it may be suspected that Com­panions are alike, and that they are all infected with the same bad Prin­ciples: [Page 88]Which I shall have occasion to speak more of before I conclude this discourse. But this is not a Rule in all cases, nor doth it justifie the unjust Severities of those, who condemn a whole Society for the faults of some particular persons. There are grievous instances of this nature, and such as have been of most pernici­ous consequence to the Church, which ought to be considered and amended on both sides. On one hand, if there be any that profess themselves to be the Sons of the Church of England, who are of scandalous lives, the whole number of them is presently con­demned. If there be some particular persons that are vicious, although the Ministers of the Church do sharply reprove them, & although it appears that the Church hath taken all pos­sible care, that men may walk in the wayes of Godliness, yet it shall be lookt upon as a general case, and that there is no care taken to pre­vent or amend it. And, to be sure, [Page 89]if there be but one scandalous Mini­ster in a City, it shall reflect upon the whole Clergy. This is most unjust and unchristian, and makes the Innocent greivous sufferers for the Guilty; They suffering in their good Name for the offences of these. It is to accuse those as guilty of the faults of others, who are so far from partaking of them, that they mourn in secret for them. It is to cast a reflection upon the Church, which is the Spouse of Christ, and a sorrowful Mother, because she hath some such Children who are re­bellious, and disobedient to her Laws and Ordinances.

On the other hand, in the instance of the late horrid Plot and Conspiracy against the Life of our Soveraign, who is the Breath of our Nostrils, nothing will satisfy some men but to conclude, that all that dissent are more or less concerned in it: Whereas we have great reason to hope, and I have some reason to speak it, that it hath been of very good Consequence to some of [Page 90]the Dissenters, who were so startled and amazed at it, that they have ac­knowledged the Kings Commands for the execution of his Laws against them, to be both just and necessary.

Thus doth unjust and unchristian Censoriousness prevail, for want of a Spirit of Meekness. Let men there­fore take heed, that they do not charge the Innocent of being faulty; for oft times it happens to be so, and he that abhors the Fault which another is guil­ty of, is reviled and accused after a most unchristian manner. This is a very dreadful thing. If he that is ta­ken in a fault must be restored with a Spirit of Meekness, what a great fault is he guilty of, who treats him with a Spirit of Reviling and Bitter­ness, who is taken in no fault at all.

IV. I would go a step higher. Let men take heed, that they do not call that a Fault which is commendable, and praise-worthy, and then lay aside a Spirit of Meekness too. Some men [Page 91]are reviled for that, for which they ought to be praised. There are some very good men who are dealt withal as Hannah was, 1 Sam. 1.14, 15. She was falsly accused, and it is worthy our observation, that it was by Eli, who was a very good man. It is the great fault of many good men, that they are very apt to censure and judge amiss of others, whom they ought to have a high Value and Esteem for. And although it may proceed from a Jealousie, which is caused by their abhorrence of that which is evil, yet it is by no means to be justi­fied. Eli said unto her, how long wilt thou be drunken? put away thy wine from thee: And observe what she replyed; And Hannah answered and said, no my Lord, I am a Woman of a sorrowful Spirit: I have drunk neither Wine nor Strong Drink, but have poured out my Soul before the Lord. Count not thine handmaid for a daughter of Belial; for out of the abundance of my complaint and grief have I spoken hitherto. One would think that Eli [Page 92]should have asked her, what it was that she was doing; for though it had been very ill to have disturbed her in her Devotion by asking her any question, yet it was ten times worse to charge her of being guilty of one of the foulest sins, when shee was per­forming to God one of the most ac­ceptable Duties: To load her with an unjust Accusation, when her Soul was burthened with Grief and Sorrow. Yet this is sometimes the lot of those that are good; of which many In­stances may be given. And good men and women may well be content to bear it, for it was that which our Saviour met withal when he was in the world. When he went into the com­pany of Sinners, that he might Call them to Repentance, he was accused of being a Friend to them, as they were Sinners, and guilty of the same Sins likewise. They said, behold, a man gluttonous, and a Wine-bibber, a friend of Publicans and Sinners, Mat. 10. v. 19. As this was our Saviours [Page 93]Lot when he was in the World, so it is likewise of many that are Holy and Religious Members of his Church amongst us. There are ma­ny, who because of some outward Deportments, (which are Expressions of that inward Reverence, which they have for God in their minds, and by which they shew likewise that Bo­dily as well as Mental Reverence which is due to God) have been and are called, Popish, and Superstitious, and reviled, as if they were Vile men, when, as Hannah did, they are Pour­ing out their Souls to God, with the greatest Zeal, and most fervent De­votion. Those who accuse them, if they conversed with them, might have cause to account them the most Pious, and Charitable Christians, so far as it is possible for men to judg. But this is a great Unhappiness, and doth exceedingly aggravate the Fault of the Censorious: They will not charge a man of his supposed faults, by which they may be convinc'd of [Page 94]their mistakes, but rail against them and Revile them abroad wheresoever they come. Though Eli was to blame in charging Hannah falsly, yet he was to be commended much more for accusing her to her face, than if he had ta­ken it for granted, that she was guil­ty of it, and then reproacht her by an unjust Defamation behind her back. He spake his mind to her, and was satisfied that he had been mistaken, and said to her, Go in peace and the God of Israel grant thee thy Petition, that thou hast asked of him. If those that accuse others, would converse with them, and tell them of what they think to be a fault in them, they might, possibly, be satisfied that there was no fault but a commenda­ble practice which they ought to imitate.

There are others likewise, who have been accused, as our Saviour was, of being Vicious, because they have been in the Company of Vi­cious men, although they never [Page 95]comply'd with them in any thing that is bad, but have taken all oc­casions to reprove and admonish them. Thus have men been injur'd in their Reputations, by false Aspersions, both as to their Principles, and their Prac­tices, when both of them have been very commendable. And if it be a Christian Duty to restore him that is taken in a fault, with a Spirit of Meekness, how Unchristian are they who make a Vertue to be a fault, and condemn it with a Spirit of Bitterness.

V. I must add to all this, that those who are so ready to accuse the Innocent, and to condemn those that are religious and good Men, are commonly such as are guilty of very great Faults themselves, and yet will not be restored, nor en­dure so much as to be told of their faults. We commonly find those that are most faulty themselves, finding most Faults with others. They do not so much as see a mote in their [Page 96] Brothers eye, and yet they find great Fault with him; and in the mean while they must not be so much as told of a very great Beam that is in their own eye. If those that are Spi­ritual are required to restore them that are faulty with a Spirit of Meek­ness, what a most notorious fault is it when they that are Carnal, treat those that are Spiritual, whom they have not taken in a fault, with the Spirit of Bitterness.

That which follows shall be by way of Exhortation, and Advice, both to those that have Dissented from the Church, and those that have not. I begin with those that have seperated, but are now come, I hope, with Religious minds to joyn with us in the Worship of God: Let me desire you to suffer a word of Ex­hortation, and as I have earn­estly contended with others, to shew a Spirit of Meekness towards you, (and I value not the Censures of furious and unreasonable men for what [Page 97]I have done) so I do intreat you with no less Importunity, that you will receive with Meekness that which I have to offer to you.

1. Let me desire you to take care, that a Spirit of Meekness be not want­ing in you towards others that are of conformable Principles to the Rules and Orders of the Church. They that complain that a Spirit of Meek­ness is wanting in others, should take great care that it be not wanting in themselves. They that would not be bitten, should take care that they do not bite. They that would not be Reviled, must take care that they do not Revile others. You know that what I have already mentioned is ve­ry true, viz. That many of the Re­ligious Members of the Church of England, have been accused of being Popish and Superstitious, and of ha­ving a Form of Godliness (though some will scarce allow that) but not the Pow­er of it; whereas it appears to So­ber and Unprejudic'd Persons, that [Page 98]they abhor both Popery and Super­stition, and that they have the Pow­er of Godliness, as well as the Form of it. It is my earnest desire that you should never be Reproached for that which is true, I hope therefore that you will take care (for it is a dreadful thing) that you Revile not others for that which is false. And, the truth is, I know no Advice more necessary to be given, than that all sober Christians, whatsoever their Perswasion be, should make it their bu­siness to discourage Revilers, and E­vil-speakers, upon all occasions what­soever, although they be of the same Opinion with themselves. It is great pitty that all men do not consider the truth of a good old saying, A good word does no hurt, and a bad word does no good. Revilers and Evil-speakers are certainly the most mischievous men of any party whatsoever. But this is not all that I have to desire of you, therefore,

2. If you would not be offended this way, by opprobrious Language or uncivil Carriage; let me desire you to take care that you give no offence any other way, as I must needs say, too many do, and I will shew you wherein.

1. There are a great many of you who cast Contempt upon one Or­dinance for the sake of another: Such I mean, as will come to hear the Sermon, but will not come to joyn with their fellow Christians, in lift­ing up their hearts to God, in the use of the publick Prayers of the Church. Gods house must be only the house of Preaching to them, and not the house of Prayer. The great Rea­son is, that they have heard it spo­ken against by those whom they have accounted the best men, and therefore they cannot be satisfied to make use of it. By the same Reason if those Ministers had commended it, they would have liked it very well. If this be the Reason (and I am con­fident [Page 96] [...] [Page 97] [...] [Page 98] [...] [Page 99] [...] [Page 100]there are many men, whose Consciences tell them that it is so) what Infallibility do they attribute to their Preachers? And what Partiality are they guilty of? For if they granted the Ministers of the Church to be Re­ligious men, and such as aim at the Glory of God, and the good of mens Souls, they would for the same Rea­son be convinc'd, that it is an accep­table Worship of God.

Some have been so weak and mis­led as to think Extemporary Prayers to be the best, because they are dic­tated by the Spirit of God. This pro­ceeds from a high Opinion that some people have of their Ministers, for I never heard of any Minister that pretended to any such Divine Inspira­tion.

The weakness of this Conceit hath been sufficiently exposed, and there­fore I will not enlarge upon it. However I will speak something, and I hope you will not think that I for­get my Text, and lay aside a Spirit [Page 101]of Meekness. I have seriously con­sidered of it, and I can not tell of any Spirit that extemporary Prayers come from, more than other Prayers, unless it be a Spirit of Opposition, to the Publick Lyturgy of the Church; for before that Opposition, not only some Ministers of the Presbyterian Persuasion, but likewise some of the Independants made use of a set Form; of which I could give particular instances from the acknowledgments of men of both Perswasions. I may add to this, that if extemporary Prayers were really more beneficial to the People, and did not tend only to the gratify­ing of their curiosity; or to the cheat­ing of them by a vain conceit, that they are dictated by the Spirit of God; or that New words when men pray are the Gift of Prayer (a new-coyn'd expression for I find it not in the Scriptures) there are many Ministers who would Pray extempore as well as they, and no question but use would [Page 102]soon make great perfectness in it Or, if they could understand, that New words every time they pray to God would be more acceptable to him, and tend more to the good of the People, they would use a new Prayer every Lords Day, which the Church doth not forbid them. I must needs say, that it is a very strange Conceit, that men should think it unnecessary, when they pray to the Great God, to bethink them­selves before hand what they shall say to him; or that it should not be a great happiness to the People, that they have a wholsom Form prescri­bed them, in the use of which they may lift up their hearts to God with great and acceptable Devotion.

There is another Reason, why ma­ny come not into the Church till the Prayers be done; And that is, an apprehension they have that our Prayers are taken out of the Mass-Book, and therefore this were for them to Pray as the Papists do. I should not need to mention this, or make [Page 103]any Reply to it, if I could be sure that the Books which are published for satisfaction in these cases, are per­used by those who have been dissa­tisfied. However I shall speak very briefly concerning it, and with a Spirit of Meekness.

Suppose we pray as the Papists do. Nay, suppose we Pray in ma­ny things as the Turks do, who Worship the True God, as well as we; there is no hurt at all in it. Besides, our using the same Form of Prayer with them, can be no Disre­pute to us, or occasion of any start­ing from it, if we consider what our Religion is, as it relates to the Church of Rome. It is Reforma­tion from them, and not a Malicious Destruction of them. Reformation must only be the excluding of that which is bad, and the retaining of that which is good. If it were Ma­lice or Hatred against them, we should then indeed reject all that they do. Our Reformers wisely and Piously [Page 104]considered that Peace and Commu­nion with them, and with all that profess Christianity, is exceedingly to be desired: But in regard of some horrible Corruptions that were bro­ken in amongst them, they could not have Communion with them. For these they forsook them, and would rather dye at the Stake, (and some of them did so) than have Commu­nion with them.

The Faults of the Church of Rome are great enough, although we do not call those Faults that are not; and from hence it is, that though our Di­vines and other Champions of the Church, do not cry out of every thing that is done by them, and call it Popery; yet like sober, wise, judicious and Valiant men for the Truth, they keep their ground, and do not give an inch to the gross Usurpations and Errors of the Papists: As the Popes Supremacy, Infallibility, Transubstan­tiation, Praying to Saints, and Purgato­ry, &c. Let not any therefore start at [Page 105]those Prayers which are wholsome Forms, but joyn in a holy and devout Use of them; and instead of bearing a grudge against us for them, let them not so much as bear a grudg against the Papists, but let us all joyn toge­ther in praying to God for them as well as others, that God would bring them into the way of Truth, who have erred and are deceived, as well as o­thers.

3. There are some who will not hear the Prayers, much less joyn in the use of them, because of the Surplice. I am almost ashamed to mention it, and I am very sorry that people should retain such weak Prejudices. Some men plead Conscience for absenting upon that account, which is only an argument of a very Weak mind. I cannot call that a tender Conscience but a shy or starting conscience, or I may call it an affrighted conscience. All the account that I think can be given of it is, that men were scared at the sight of it when they were young, [Page 106]and they never cared for coming neer it since. Or, they heard of some that were scared at it, and therefore they do not care for seeing it. If any charge us that we place any Religion in it, I might give them a down-right ans­wer, if it were not for a Spirit of Meekness. When sober men can think it a reasonable thing, that Judges should leave off their Robes, and Schollars in the University should wear no Gowns, because there are some who are offended at them; I shall think it reasonable that Mi­nisters should leave off their Surplices. In the mean while I pity their sickly weak-sighted Consciences, who cannot endure to see a white Garment; and do think that they may be numbred amongst the frenzy ones, to whom it would be more proper to give Phy­sick than Arguments. Let not any therefore upon such mistakes and weak Conceits turn their backs upon that great and solemn part of Gods Worship, from which his House hath [Page 107]its denomination and is called a House of Prayer, for they can never give an account of themselves to God for so doing, unless they can imagine that God will make their Passions and Prejudices to be his Rule of judg­ing.

2. There are others who do not absent from the Prayers, but give very great offence by their Unre­verence at that time, when others are praying to God. Either by sit­ing carelesly, as if they could hear them, but they cannot joyn their Devotions with others in the use of them, which is the Language of some concerning them: And they think that it is a very great Adven­ture, and that they deserve very well from the Church, for such a Com­pliance as this is. If this Case be truly and rightly considered, it may make all men afraid of enclining to the ways of Schism and Separation; for what is this but a publick Af­front to God, and a manifest Con­tempt [Page 108]of that way of Worship, by which it is acknowledged, that our Fore-Fathers have served God accepta­bly, and we hope that we do so likewise. And what a great Offence must this needs be to those who are Religious and Devout, to see what contempt is cast upon God at the time of his publick Worship and Ser­vice, and how they are accounted but Vain and Idle, by shewing Re­verence to God at the time of their Devotions. We all acknowledge, that all Outward shew of Reverence to God is Vain, and Hypocritical, if there be not an Inward dread of God in the mind. It is for a man to draw near to God with his Lips, when his Heart is far from him. But it is a strange Extream that men run into, if to avoid that Hypocrisie, there shall be no outward shew of Devo­tion at all. It is as if the Souls of men were in their Bodies, like Sta­tues, which can make no outward sign of what is within.

Yet if this were all, it would not be so offensive. If those that Kneel, or otherwise express their Devotions in crowded Congregations, were sa­tisfied, that those who have Dissent­ed, do joyn their hearts with them in their Prayers to God, it would be a great satisfaction to them: But it is scarcely any breach of Charity, (be­cause it hath appeared as well by Words, as Deportments) to say, that they only sit with Patience, during the time of Prayers, till they can hear the Sermon. I need not tell you, that every man hath naturally so much Reverence for that Deity, which he worships, that it is a great offence to him to hear or see the least contempt cast upon his Religion, by Words or Actions. This is one Rea­son, why Turks and Heathens will not endure Christians to come into their publick Places of Worship. They know that we despise their Religion; and if we should go into their Tem­ples, it would only be to gratifie our [Page 110]Curiosities, and that would be an Offence and a great Disturbance to them. It were well if all those that are of other Religions, were forbid­den to come into our Congregati­ons, that they might not see that unreverence amongst many Christi­ans, which we could not see amongst them, if we were in their Congre­gations. If those that Worship the Gods, which are yet no Gods, are, from a natural principle of Reverence to a Deity, so offended that they will not endure the least contempt of their Religion? If it were such an offence to Nebuchadnezzar, that he thought a Furnace could scarce be hot enough for those that would not bow down to the Image which he had set up? How can men be blam'd for being offended, at those who will not joyn with them in shewing Re­verence to him, whom they all ac­knowledge to be the true God?

Before I pass this particular, I would ask him that is only in Love [Page 111]with the way of Worshipping God in separate Congregations, this ques­tion. Suppose that one of those, who think they cannot serve God so ac­ceptably any other way as in the Form of Prayer which the Church hath prescribed, should come into a seperate Congregations, and all the time that the Minister is Praying, and the people expressing the most ardent Devotion; should sit carelesly, and rather shew his Contempt of that way than joyn in it; would it not be a great Offence to you? Would you not think him to be not only irreligious but very uncivil? I am con­fident you would be exceedingly offen­ded; why then will you offend those who are of the Churches Com­munion, who serve God after the Ancient way of Christian-Worship, and that which is approved of by o­ther Reformed Churches, as not on­ly Lawful, but very useful and pro­fitable for the Souls of men.

There are others who are guilty of a far greater Offence, and they are such as are so far from joyning with others, and listing up their hearts to God with them in their Prayers, that they spend that time in talking of Vanity, and (if what I have been credibly infor­med be true) of Lies also. They make the House of God to be the place in which they meet to reproach and slander their neighbours. This hath been so great an Offence, that some who have been their Pew-fellowes have been exceedingly (as well they might) dis­turbed at it. They do not love the Common-Prayer, and therefore, that they may lose no time, they will be serving the Divel till Prayers be done.

There is another kind of Unreve­rence, and that is mens having their Hats on, all the time that the Minister is Preaching. Nay, there are some who will not be uncovered whilst the Mi­nister is Praying, but only remove their Hats from one part of their heads to [Page 113]another, as if there might be some kind of outward Reverence exprest to Almighty God at the time of Pray­ing, but it is no matter how little it be. But suppose their being covered be only at that time when the Mini­ster is Preaching, and suppose that there were nothing to be said to prove that it is indecent and unreverent, (for it is not my present business to enquire into it) yet it is the occasion of Offence? And whilst no man can plead the breach of any Law by it, I am sure (to speak the best) it is a great breach of that Ingenuity which Christianity requires in men, in that it gives great offence. When men come into the Church, where they see those that are the Frequenters of it with their heads uncovered, and they keep their Hats on, it is hard for the most Charitable to say less than that there is thereby Contempt cast upon those who are in another posture, and that it doth implicitly accuse them of Folly and Superstition in the service of [Page 114]God. I may suppose that which must not be granted, that if there were no­thing to be said for it, but that it were an Offence purely taken and not given, yet since it is an offence and a disturbance to the minds of men in the Worship of God, and of those men too whom Authority doth com­mend and countenance in so doing; He that is Pious, Prudent and Inge­nuous, will be careful that he be not the occasion of that offence.

Thus have I shewed what the Offences are, by which the minds of men, who are Conformable to the Church, are exasperated against those that have dissented from her Communi­on, to the end that they may take all possible care to avoid giving those of­fences, and to do that which may oblige those with whom they come to Wor­ship God, and not offend them. If you would be treated with a Spirit of Meekness, and are not willing to meet with any provoking Words or Actions, you must have a care that [Page 115]you do not offend others.

But this is not all that I have to desire of you. Methinks it is a hard case, if Christians shall think it enough if they give no offence, who are com­manded by our Saviour to love one another, and to be one as he and his Father are one. That which I ear­nestly desire is, that you would not think it sufficient, if you sometimes come to the Church, and shew some Respect to the Service of God, but that there be a hearty and sincere Com­pliance, which will certainly be the greatest Satisfaction imaginable to you, and then there will be no such occa­sion for the Exercise of Meekness.

Consider I beseech you the dread­ful mischiefs which Disunion and Se­paration have been the cause of in our dayes, beyond what the Soberest of the discontented Party ever thought of. Consider how the life of the King was lately in danger by those, who either wholly absented from the Church, or we are sure never recei­ved [Page 116]their pernitious Principles from it. Consider how unsuccessful God hath made all Attempts against the Church, when they who were no Lovers of it had those advantages to establish another Constitution, which they cannot now hope for.

And consider I beseech you, how infinitely it will tend to the Churches Peace, to the Reputation of the Re­formed Religion, and to the Good of your own Souls, if you could be satis­fied to forsake the wayes of Separa­tion, and have Communion with that Reformed Church, whose Ministers and People do hate Popery, and ear­nestly desire the promotion of true Holiness and Goodness, as much as you can do, howsoever Prejudices and a Misunderstanding have been the cause of most Unchristian Censorious­ness. And it may tend exceedingly to your Satisfaction, and avoid all oc­casions of Reviling and Bitterness, if these Rules may be observed.

1. Let not Education be of any force in this matter. I know that it is a dreadful thing for men to forsake the practice of Religion, in which they have been educated. It is a fearful thing for those that have been brought up in the nurture and admonition of the Lord, to forsake their Education, and to fall into the practice of sin and Wickedness. But for men to make this their Rule, as to Modes and Cir­cumstances, and matters of Opinion in Religion, is altogether unaccoun­table; because a man may as well be brought up in an Error, as otherwise, and because he may serve God as ac­ceptably after another manner than that in which he hath been educa­ted.

We know that a great Cause of our Divisions hath proceeded from this, that men have been brought up in a Dislike of that way of Worship which is now established, and have from their Cradles received Prejudi­ces against it: But yet there is no­thing [Page 118]more unreasonable, than to make that to be a Rule: For if it be, every one may conclude that to be the best Religion that comes first, which certainly every one will grant to be very absurd. And whereas some think they are right, because they received their Principles from those men whom they accounted Ho­ly and Religious: I may reply, that there is no Party whatsoever, but have Zealots who are of a strict and severe life. The Hereticks of old could never have done so much mischief to the Church, if they had not been of exemplary Lives. Education must therefore be wholly laid aside, and men must consider with themselves, that if what is required of them be not repugnant to Gods Word, and In­consistent with true Piety and Holi­ness; the Churches Peace, and the necessity of Union amongst Christi­ans, must silence all the secret plead­ings of Education, which I know are of themselves very powerful.

Besides, if it be granted that many are educated and brought up in a false Perswasion, and that the men of that Party, whatever it is, may be of such unblameable Lives, that they may from thence mistake, and conclude that they are right; I may in the next place tell you, that we of this age have the greatest Cause, that ever any had, to suspect our Educations, because of the many Opinions that were amongst us, when we were young, which were espoused by men of strict Lives, and very good Conversations. I can­not therefore but highly commend those (both Ministers and others,) who do not hang the Clogg of their Opinions upon the Consciences of their Children, but are very willing that they should comply with the Church of England.

2. Lay aside, or rather abandon those Prejudices which you have heard and received, as indeed Unchristian. You have heard that the Ministers and People of the Church of England [Page 120]are so scandalous, that good and ho­ly men cannot have Communion with them. Let me tell you with a Spi­rit of Meekness.

1. That it is doubtful, whether e­ver any age produced Ministers of greater Eminency, both for Piety and Learning, than this hath done; or whe­ther ever any age had Christians in it more eminent for good Works, than those which this Age hath produced, who are of the Communion of the Church of England; though they make no noise of it. It was not long since confest, by one who is no Lover of the Church, that the men of her Com­munion do most good by their great Liberality. I should not have menti­oned this, if a false Aspersion did not make it necessary.

It hath been objected by some, that we are no True Church, because God hath not blessed the Ministry of it, with the Conversion of Souls. I pray God convert them that say so. Those who heartily comply with the Church, [Page 121]may find a very considerable number of Holy Communicants, and blessed be God for it, Ministers have been very successful in bringing many, young Persons and others, to Righte­ousness.

2. Those that are vicious, and pro­fess a great Respect to the Church, are a great Grief to those Pious Ministers and Christians who are lovers of the Church

3. Whereas men pretend to sepe­rate upon that account, I must tell them, That Debauchery and Wicked­ness, are not so much the Cause of Divi­sions, as they are the Effect of them. Death-beds have complained, that be­cause there have been such Doubts which is the Right way, men have re­solved to take no way but the way of Sin and Wickedness. I appeal to any sober man in the World, whether he doth not think, that Division and Separation hath been a great Cause of that Atheism and Profaneness which hath of late abounded: And I ap­peal to any sober man, whether a [Page 122]hearty Compliance with the Church of England, (by which there would be care taken both of young and old, by the execution of Censures against those that are Vicious and Irregular,) would not tend exceedingly to the restraint of Wickedness, and the pro­moting of true Holiness and Good­ness.

Men have dissented from a Pretence, that they reap great benefit to their Souls by it; but I am sure if they were not prejudiced, and did understand and consider the methods of the Church of England, they would have little rea­son to think that any Constitution can tend more to the good of Mens Souls. But however men must not tear the body of Christ in peices, pretending that they do it for the benefit of their souls. The Church is Christs Body, which must not be divided upon any pretence whatsoever.

3. Consult both sides. Be as wil­ling to hear what is said on one side, as on the other. If men take in with [Page 123]one Party, and conclude that they are right, and that continuance in their way is Perseverance, and to comply with any other were Apostacy, which I find to be the Conceit of a great many, and therefore they will not hear what others have to say to them; it is no wonder if men continue ob­stinate and perverse. If men dealt fairly and Christianly in this case, they should go to some Ministers of the Church, and tell them, that they would gladly comply with them, if they could be satisfied concerning some things which they doubt of, declaring what their Doubts are, and that they are very willing to receive satisfaction, that they might not offend by separating from the Church: If men did so, our Divisions would quickly be at an end. And if they do not, they have not followed the things that make for Peace; for they never endeavoured to be satisfied con­cerning that which they doubted of.

There are two things which I will mention as Motives to this Comply­ance. First, There are many Good and Holy Christians, who are by this means fully satisfied, and are not on­ly Devout in the use of the publick Prayers, but frequent Communicants at the Lords Table. Secondly, Those who are thus satisfied, must needs have far greater Peace, than those who still continue in the wayes of Separation. They avoid outward Troubles, and whatsoever Disturban­ces come to the Church or State, they are not the Occasion of them. Their minds are not royled and ex­asperated as others are, but they live in Obedience to the Laws of their King, and Lead a quiet and peaceable Life, in all Godliness and Honesty.

I will conclude with a brief Ex­hortation to those that are Lovers of the Church. You see that I have not chosen this Subject, in Favour of those that have Dissented, but have been guilty of a long Unwonted Digressi­on, [Page 125]that whilest I am contending with you to shew a Spirit of Meekness to­wards them, I might speak of those things to them, with the same Spi­rit, which have occasioned their of­fending of you; which otherwise had been very improper from this Sub­ject; thereby using my utmost en­deavour to restore them to the Commu­nion of the Church. I will now re­new my Request, and leave it with you that there may be no more Com­plaints made, that this Spirit is want­ing in you. I will add but very lit­tle to what I have said.

• 1. Consider that a Spirit of Meekness is a good Reputation to the Church, which you are Lovers of. Church of England-Men, have been Eminent for their bearing the Reproaches of others: It is great pitty that they should be accused of Reviling others. Besides, when men give ill Words, it is a sign of a bad Cause, and that they have but weak Ar­guments, and that is a disparage­ment [Page 126]to the Church, whose Sons have kept their ground, and Valiantly en­countred all that opposed them on every side, by the force of Argu­ments.
• 2. I would add somewhat concern­ing those that are come to our Con­gregations.

• 1. Consider that they are men of the best Tempers, amongst those that have Dissented. There are others who speak as ill of us, as if we were Jews or Pagans, that we are Enemies to Holiness, and Destroyers of mens Souls, &c. And yet if we have op­portunity, we ought to treat those men with a Spirit of Meekness: (And I am sure, we ought to Pitty them, and earnestly to Pray to GOD for them.) Surely then it doth not be­come us, to be unkind to those who are less Censorious, and more Com­pliant.
• 2. Consider what these men en­dure from those who are so Censori­ous. They write Letters, and tell [Page 127]them of Apostacy and Back-sliding, and many are more incens'd against them, than they are against us. It is a very hard case, that they should both suffer by us, and by them for their beginning to comply with us. This may make them desperate, and give way to a Temptation, to forsake that Religion, which we all contend for.
• 3. If we do not treat them with a Spirit of Meekness, we shall wholly discourage the good Inclinations of others who have dissented. If they hear that their Brethren who come before, meet with any Repulse, they will be very loath to follow them; who otherwise might come and help to fill Gods House, and be of the number of those who Surround the Lords Table.