THE RESTORING OF Fallen Brethren: Containing, the Substance of Two SERMONS, On Gal. VI 1, 2. Preached at the Performance of PUBLIC PENANCE, By certain CRIMINALS, On the Lord's-day, usually called Mid-Lent Sunday; 1696.  
In the Parish-Church of Old-Swinford in Worcestershire.  
By Simon Ford, D. D. and Rector there.  
With a Preface by the Right Reverend Father in God, Edward Lord Bishop of Worcester.  
LONDON, Printed for Henry Mortlock, at the Phoenix in St. Paul's-Church-Yard. 1697.   

PREFACE.  
THE following Sermons is of an extraordinary Nature; being Preached by the Reverend Author, at the Performance of a public Penance, enjoined to several Criminals of his Parish. If others of the Clergy would follow so good an Example, and do what in them lies to uphold the small Remainders of ancient Discipline among us; it would bring more Honour to our Church, and the Religion Established among us, than the warmest Disputes for our Constitution, without regard to the Practice of it.  
I am not insensible, what scandalous Imputations our Ecclesiastical Courts lie under; but I desire those who are Concerned, to consider, in how much better Reputation they might be, if the Management of them were more carefully looked into, and brought to that Order which the Law of the Land Allows; and the ancient Canons, and common Rules of Justice and Equity require. And since those Prosecutions are now taken off by Law, which made the loudest Noise and Clamour against them; I hope we may let the World see, that what Power is left in our Hands, is Employed for the best Ends, viz. the Punishment of evil Doers; and the Encouragement of those that do well.  
But I fear there are some who had rather have Faults continued, that they might still have occasion to complain, than use any Endeavours to Reform the Abuses Committed in them.  
I know no Courts, but are liable to Abuses; but there is a difference to be made, between such as arise from the Rules and Orders of the Court, and such which come only from the personal Faults of those who are employed in them. As to the former, the Methods of Proceeding in these Courts, are of as great Antiquity, at least; as of any other Courts of greatest Esteem among us: The Ecclesiastical Laws have the same Advantage of Custom and long Observation, which any other Laws of the Land have; but as to the particular Proceed os several Courts, the Rules are generally known, and certain, and agreeable to the Laws, and not left to any arbitrary Methods. But where the Faults lie only in the Persons; I hope that upon any just Complaints, effectual Care will be taken to Punish the Transgressor's, and to prevent the like for the future.  
But the General, and most sensible Complaint hath been, that Money, which Governs the World too much, hath so great an Influence on these Courts, that any Criminal Offenders may be excused from doing Penance, by a pecuniary Commutation.  
Whether there hath been any just Occasion formerly given for any Complaint of that Nature, is out of my reach to inquire; but I hope there hath not of late been any Cause for it. Especially, since by His Majesty's Injunctions N. 17. No Commutation of Penance is to be made, but by express Order and Directions of the Bishop himself; which shall be declared in open Court. And I hope these Injunctions will not be like new Laws made for Repairs of Highways; which often leave them as bad as they find them. If there have been scandalous Offenders, which through the Neglect of the Clergy, or the proper Officers have not been Presented, let the blame lie, where it ought to do; the Ecclesiastical Courts have no Reason to be charged with other men's Faults.  
But I must say it for the Honour of the worthy Author of these Sermons, that he took care to have the Court duly Informed of the Miscarriages and Crimes Committed in his Parish: whereupon, the Offenders, who performed the Penance, submitted to the Sentence of the Court for it. Which was accordingly done in the most public manner; and he Preached a very seasonable and useful Discourse now Printed, relating to the Occasion. And that it may answer the good Ends for which it was designed, is my hearty Desire and Prayer.  
Ed. Wigorn. Worcester, Apr. 8. 97.   
GALAT. VI 1. 2. 
Brethren, if any man be overtaken in a fault; ye which are spiritual, restore such an one in the spirit of meekness: considering thyself, lest thou also be tempted.  
Bear ye one another's burdens, and so fulfil the law of Christ.  
ALthough (dearly beloved,) I have of late been deeply affected with Sorrow, and secretly Mourned, (as the Apostle upon occasion of the Incestuous Corinthians scandalous Sin, adviseth that Church to do, 1 Cor. 5. 2.) for the late Fornications, and filthy Uncleannesses, that have been committed in this Neighbourhood, by so many Persons as are now justly under Censure of the Ecclesiastical Judicatory: yet am I, at last, (on the other side) not a little comforted, that my good Advise to divers of the Criminals, who now appear before you, has had so good effect, as to render them willing, notwithstanding all the Discouragements, which have. I doubt, been given them by either their obstinate Fellow-sinners, or factious Dissenters from this Church, and its Discipline,) to present themselves here, as Penitents, to perform the Penance enjoined them; and thereby, to give me occasion, to instruct you all in those Points relating to this Exercise of Church-discipline, concerning which, except upon such an occasion, you might not have heard from this Pulpit; and so, either through Ignorance, or prejudicated Opinion, have been led into unworthy Apprehensions concerning it.  
And the Text I have chosen, I think, will afford me Grounds sufficient for the handling all the Heads, to which, on this Occasion I intent to speak.  
You may therefore herein observe these three Particulars.  
I. A Supposition, (that Christian Brethren may be overtaken in such Faults as render them like Members out of joint, in the Body of Christ, to which they belong: and so need (to prevent their farther Corruption, and danger of becoming Gangrened, and in the Issue, cut off) the charitable Endeavours of their Fellows to set them in Joint again.) For so the Word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which we render (restore,) does import.  
II. A positive Duty incumbent on the rest of the Christian Brethren, (upon such a Supposal, actually coming to pass, in any Christian Society:) to wit, (to use all Christian Means they can, thus to restore such dislocated or disabled Members to their former Soundness.)  
In order to the better performance of which Duty, there are two Particulars observable, under this Head in the Text.  
I. The Description of the Persons who are to act in this charitable Work, (they that are Spiritual;) which Phrase what it means, you shall be informed anon, when I come to that Head.  
Secondly, The Assignation of the manner how this charitable Duty is to be performed (in the Spirit of Meekness.) and that heightened to such a degree of Compassion, as gives them a kind of fellow-feeling in the pains those dislocated Members undergo, called (v. 2.) (bearing one another's brudens.)  
Thirdly, (and last) two proper Motives to induce them to the Performance of this Duty, in the manner directed.  
(I.) One, taken from a confiderate Sensibleness of common humane Frailty: Hazarding the sound Members to fall, and bruise themselves at one time or other, upon like Tentations as occasioned the Harms the fallen Brethren had reeeived. And herein 'tis specially remarkable, that the Apostle (by a kind of Apostrophe,) applies himself to each Particular of the Spiritualty, whom heexhorts to this Charity; wishing every of them to consider his own Frailty, and Danger thereby, in the Words, (lest thou also be tempted.)  
(II.) The other, from the Obedience they own to Christ, and his Law, in a special manner, requiring this at their Hands: So that by thus Meckly and Compassionately taking part of their brethren's Burdens, they (fulfil the law of Christ.)  
Of all, which I intent to discourse in order.  
I. Of the Supposition, which is here laid down as the Ground of the Duty; which contains in it this Doctrinal Truth.  
That true members of the body of Christ, are liable to be overtaken in such faults, as may sorely bruise and crush them, and render them, for the time they lie under the guilt and pain of them, like dislocated Members in the natural Body, and (do need to prevent their farther Corruption and danger of beingg angrened, and in the Issue cut off to need the charitable Endeavours of their Fellows, to set them in joint again.  
For to be a Saint, whilst here below in this Estate of Imperfection, does not divest any one totally of the Frailties of Humanity; nor does the Seed of God in us that renews our Nature, secure us from a Possibility of sinning altogether; but only from Sinning to Death, i. e. Sinning at that rate that hardened habitual Sinners do, which the same Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which denotes a professed practice of sin, which, by indisposition, bars the Door as to Recovery by Repentance, and so makes a Man incapable of Pardon, as appears by comparing 1 John 3. 8, 9 with 5. 16, 17, 18. But as to Acts of Sin committed through Surreption and Surprise, by the over-prevalency of a violent Tentation, not foreseen and provided against, he himself tells us, that whoever denies such Sins to be in him, or affirms that he is so Privileged, as not to be capable of having so Sinned; he is a liar, deceiving himself with vain Notions of an unattainable perfection, and the Truth is not in him, Chap. 1. 8, 10. And indeed, if this kind of Sinlessness were attainable by any one here, the Apostles Motive in the Text (to induce the most Spiritual Men to Meekness, in restoring fallen Brethren, upon the consideration of their own Frailty,) would be to no purpose; as to such a Person, as pretends to it; who might hence justify his greatest Insolences against Offenders, as proceeding from one that by his Privilege is exempt from that Consideration, on which the contrary Duty is pressed. He supposeth therefore here, that the holiest Man may be obnoxious to such Falls, as unforeseen Stumbling-blocks, laid in his way, may occasion: as the Word, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Original, properly import.  
And the use the Apostle here makes of this Doctrine, (besides that which he urges from it, by way of Motive to the Duty of the Text, which in its proper place will come to be considered;) is to exercise every one to consider himself, as thus liable to Temptation; and accordingly to be watchful, and look about him, (as Persons in a Garrison, beleaguered by an Enemy, are wont to do, about all their Line, to see where the Fortifications are weak, and in such places to set the stronger Guard; which is the true notion of the Word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Text;) where he lies open to a Temptation, and fortify the weak part against Satan's Stratagems, and devices, that he get no advantage over him, 2 Cor. 2. 11.  
And upon this supposition, (the first thing observable in the Text) is built the second, which we are now to enter upon.  
II. The Duty incumbent upon the Brethren, (the rest of the Church,) in the supposed Case, when any of them is overtaken in a Fault; to wit, that they are to (restore such an one;) that is, (as I before told you,) to use, (on their parts,) all Christian means that the wounded Member may be reduced to soundness again: and so capable of performing the Duty incumbent on him, and enjoying the Benefits, and comfortable Privileges belonging to him, upon the account of his Membership in that holy Society; and for which, his present wounded Condition disables him. For indeed, foul falls do both ways disable a Church-member, more, or less, according to the different Circumstances he is under, i. e. as his Crime is either secret, or public; known only to some one, or some few; or notorious to the generality of those he converseth with; and, as, (if it be notorious,) it is either before the Ecclesiastical Judicatory, or not: And lastly, as, (if it be under their Cognizance,) it either is, or is not, advanced so far as to Judgement, and Sentence. And according to these, and other Circumstances of the Criminal; so are the Endeavours to be made use of for his Restitution to be varied. And that both as to the Persons, who are employed in that charitable Work, in their several Capacities and Stations; and the manner how they are to act in order to the Accomplishing it. And both these, are to be found in the Text also, as I before told you.  
1. The Persons who are thus to endeavour the Offenders Restitution, are here called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which we render, (ye that are spiritual.) But it is still a Question; whom the Apostle means by this Compellation?  
In Answer whereunto, I shall not confine myself to any of the particular Notions of differing Interpreters; but make use of them all, so far as they will admit of a Sense, as I apprehend most agreeable to the design of the Apostle.  
1. First, then, I suppose, the Word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) here used, may in a general Notion, include all the sound Members of the Church, who are, in their several Stations to bear a part in this charitable Office. For the Church, being (in St. Peter's Phrase, 1 Pet. 2. 5.) a spiritual House, or Temple. I know not, why every stone, or rafter of it, may not partake of the Notion of Spirituality; especially seeing the same Apostle does there call all Christians not only lively stones, but (in a sense) an holy Priesthood, to offer up to God spiritual Sacrifices.  
And indeed, there is no Member of the Church, but when the Fault of any Fellow-member comes to his notice, he is obliged to contribute, as he lawfully may in his Station, his Endeavours to restore him: for no Man is to suffer Sin upon his Brother, it it lie in his way to remove it, Leu. 19 17. For to do otherwise, is, (in Gods own Interpretation) to hate him in his Heart, whom he sees dangerously wounded, and yet, (as the Priest and Levite, in our Saviour's Parable, Luke 10. 31, 32.) goes on the other side of the way, and lets him lie, and perish for want of help.  
2.) There is yet a more restrained notion of the Word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which will also very well suit the design of the Text, and the State of the Galatian Church; and that is that which distinguisheth the Members of the Church, who are, in some respect, more Spiritual from others, who are (in comparison to them,) elsewhere called Carnal, and Babes in Christ, 1 Cor. 2. 15. and 3. 1. And so, (seeing all the Members of the Church are not alike in Knowledge, Gifts, or Graces;) they that excel in any of these, (or think they do, in the Phrase of Ch. 14. 37.) are more especially obliged to this charitable Office, as being, or supposed to be furnished with greater store of spiritual Medicaments, than their inferior Brethren. For the Apostle tells us, that all these Gifts wherein one Christian excels another, are bestowed, (not to capacitate them to vaunt and magnify themselves, and contemn others, who in those respects are inferior to them;) but they are all given to profit withal, 1 Cor. 12. 7. And that the employing of them in a way of Charity, is the most excellent way, wherein they may be made use of, v. 31. of the same Chapter. But alas! it is a thing to be much lamented, that ordinarily, (from the Gnostics downwards to these days,) Persons, who most pretend to be extraordinarily gifted, (though indeed, they excel only in a few new Phrases, volubility of Language, and impudent Boldness, etc.) instead of charitable restoring their disjointed Brethren, most uncharitably reduce them into erroneous Opinions, and rend the Body of Christ into divided Factions, and separated Societies; gathered (too many of them) out of the most Ignorant, and Vicious of the Church, they separate from; whose spiritual Wounds they heal slightly, by persuading them, that to become their Proselytes, will sufficiently atone for all former Crimes.  
3. But then, (thirdly,) because whatever Applications private Persons make in kindness to their wounded Neighbours, may possibly be insufficient to effect a Cure, without the Assistance of a skilful Chirurgeon; therefore, I must tell you, that the word Spiritual, here, does yet admit also of a most restrained Sense; to wit, as it denotes those, whose Calling and Employment, is conversant in spiritual things; that are the Teachers, Guides, Pastors, and Rulers of the Church. Including all, from the Apostles downwards, who are invested with those Offices, in order to the good of their Souls and Spirits of Men committed to their Charge. And to these only, do some very Learned and Reverend Commentators (though I think they are therein too narrow, as I intimated before) restrain the Sense of this Word in the Text.  
And yet I concur so far with them; as to think these principally meant; partly, because, in the apostolical Times, the Charismata, or special Gifts of the Spirit, were most plentifully poured out upon them, and so many of them, as are necessary for the Conduct of the Church, in all Ages since, have accompanied that holy Calling, to that degree, as has been thought sufficient to denominate them the Spiritualty, in distinction from the Temporalty, in the esteem of all Christians: till the Papacy abusing the Name, rendered it less grateful to the ears of those, who shook off that Yoke in the Reformation: And partly, because this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, or Spirit of Meekness, so requisite to the restoring dislocated Members, is but once more used in the whole New Test. and there joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Rod of Correcttion, as attributed to the Apostle, in his managery of the Corinthian Church, 1 Cor. 4. 21. and lastly, because we find the word Spiritual, applied to those extraordinary Persons in the Church, which were called Prophets, and made use of, as equivalent, in common use, thereto; as in the Old Testament, in Hos. 9 7. and 1 Cor. 14. 37. in the New.  
And this Duty, all that are in any Ecclesiastical Station, are (according to the Trust Reposed in them,) to mind, in reference to all committed to your Inspection: and, are solemnly engaged thereunto, in this Church of England at their Ordination: they are to preach the Word; to be instant in season, and out of season; to reprove, rebuke, exhort, with all long suffering, and doctrine. 1 Tim. 6. 2. and by the Rubric before the Communion, are allowed to exercise some Power of Discipline, with due deference to the Bishop, in case of scandalous Offenders. And indeed, hereof we are sure, that the chief Power of Church-discipline, as it was at first committed to the Apostles, and Apostolical Men; and by them derived by Ordination to the successive Pastors, and Rulers of the Churches Planted by them: so it hath always, till of late Years, been exercised by Bishops: (the whole Current of Antiquity giving us abundant Proofs hereof, as to Matter of Fact,) who in many Cases, acted therein alone: but in the most weighty Matters, were assisted by, and acted with a Presbytery. But of a Presbytery acting without, (and much less against) the Bishop, especially in inflicting Church censures: I think, (except in Schismatical Churches) the greatest Assertors of Presbytery can hardly give us one Instance. And to those, who are thus entrusted with Ecclesiastical Authority, it belongs, in the Name of Christ, and with his Power, (in the Apostles Phrase, 1 Cor. 5. 5.) to determine finally, the Cases of scandalous Offenders, and by Church-censures to proceed against them, (either in order to their Recovery, in case they be incurable; or in order to the Preservation of the Church, both in its Health and Reputation, in case they be apparently irrecoverable;) with more or less Severity.  
And there is a stronger Obligation lies upon them, than upon all the rest of the Church, to lay themselves forth to the utmost extent of their Ability and Power, in the pursuance of so good a Work. To wit, the Trust Reposed in them, by our Lord and Saviour Jesus Christ; who (on the account thereof) are concerned to watch for their People's Souls, as they that must give an account. And they are Pastors, (even such as are of the highest denomination) only under him, the chief Shepherd, and Bishop of Souls, 1 Pet. 2. 25. And therefore, to them it belongs, to use all means they can, to seek out, and reduce to the Fold all straying Sheep, and to heal the wounded of that Flock, over which the Holy Ghost has made them Overseers, or Bishops; that having discharged their Duty herein, when 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 28. 1 Pet. 2. 4.  the chief Shepherd shall appear, they may receive a Crown of Glory. And if they be negligent therein, and the Sheep perish through their Default; there is a sad Doom pronounced in the Prophet Ezek. 34. 4, 5, 6. etc. very applicable to them.  
To which Obligation of Trust, there is also, (in reference to their particular Charges) another of Relation. For the Pastors, in such a Case, are Fathers to their People, and they reciprocally, to them their Children, 2 Cor. 12. 14. Gal. 4. 19 1 John 2. 2. 4. 4. etc. and therefore are they obliged to such Tenderness towards them, as obligeth them to take care of them, when sick, or wounded, as Fathers are wont to do towards their natural Children.  
And thus have I shown you, who those spiritual Ones are, to whom it belongs to restore fallen, and wounded Brethren: and withal told you, that they are not all to perform it in the same Methods: but each sort of them, as their station in the Mystical Body of Christ capacitates them thereunto.  
And indeed, it is so in the natural Body also, according to which the Apostle modules the Regulation of the spirial Body, in the chapter before quoted, 1 Cor. 12. 27. wherein he tells us, that in both, there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Members (as we read it) in particular, i. e. each assigned to its particular Office: and yet, in those distinguished Stations, and Offices, they have, or aught to have the same Care one for another, (v. 25.) i. e. alike, and jointly, to assist for the good each of other. And as (to apply it to the present Case) if the least Toe, in (the lowest part) the Foot, be wounded, or pained in any kind, every other Member is concerned to assist the Cure: the sound Leg offers itself to support the wounded one, lifted up by its concurrent Motions, and laid on it, that it may in the easiest posture be presented to the Eye, and Hand, to view in what State it is, and apply proper Remedies thereunto; and the very Head, Shoulders, Neck, Back, and Bulk of the Body, contract themselves into a narrower Compass to facilitate the Cure: so should it be in the mystical Body of Christ: every other Member, in its proper place, aught to do what belongs thereto; to assist the Restitution of the Disabled one to its proper Soundness, and thereby restore the whole Body to its due State of Integrity.  
And accordingly, (1) those of the Spiritualty, in the lowest Notion (according to our former Partition,) even the meanest Members of this spiritual Body, are, as (by relation, mutual Dealing, Acquaintance, and freedom of Conversation, they have Opportunities offered them,) to observe what is amiss in each other, and by seasonable Admonitions, and Reproofs, to endeavour the Reformation thereof, in a private Way; and when that will not do, to acquaint others, whom the Offenders are more likely to be influenced by, of their Misdemeanours; and, as they see these Endeavours disappointed by obstinate Incorrigibleness, and Crimes grow more Scandalous and Infectious; to show their dislike of them, by lessening their Intimacies, and Familiarities of Conversation with them: and (last of all,) to apply themselves to the Officers of the particular Society of Christians to whom they belong, that they may, in their particular Places, and Subordinations, use their Power to Reclaim, and Reform them.  
(2.) And those spiritual Ones (in the second Notion ,) who are or are esteemed to be, beyond the Community of Christians, in Parts, and Gifts, or by Educaion, Quality, or Degree, capable of doing more Good by their Influence than others; are to take all occasional Advantages, which Providence offers them, (especially among their Equals, and those who have any more than ordinary Deference for them, or Dependence upon them,) to shame, and put out of Countenance, bold and daring Impiety, or Immorality: and especially, if, (to all other Advantages ,) they have any part of legal Authority Annexed, to employ that, as far as it will extend to those holy Ends; and withal, rendering their Endeavours in that Kind, more Efficacious, by their own exemplary Piety and Virtue, and lastly, by Countenancing, and Encouraging those in Ecclesiastical Authority, to the utmost of their Power, to the doing of their Duty, that by their joint Concurrence, the greatest Offenders may, (as well as the meanest) be brought under those due Methods of Cure, in reference to their spiritual Distempers.  
(3) And last, those who by Office in the Church, are (as I before told you) most peculiarly Entitled to the Denomination of spiritual Persons in the Text, are, (when all other Means have been used, and prove ineffectual,) to put the last Hand, to this Holy and Charitable Work, in their Church-judicatories: to call Criminals before them, when they come to their Notice by regular Information, and Presentment; or otherwise, to examine their Facts with their particular aggravating, or lessening Circumstances: and upon full Examination, Authoritatively to Admonish and Exhort, and Reprove them, and finally to pass Judgement, and by the Censures of the Church, to Prosecute them, either to their Amendment, by enjoining them such penitential Acknowledgements of their Crimes, as may testify their Repentance for them, satisfy the Church for the Scandal given by them, and (by the Sorrow and Shame which they have occasioned them to undergo,) both preserve themselves from relapsing into the same, or like Sins, and others by their Examples, from such Courses: and if they shall obstinately refuse such a Salutiferus Penance, to proceed to the greater, or lesser Excommunication, as the Degrees of their Obstinacy deserve. And lastly, upon their returning to a better Mind, (in case those Methods, through God's Grace, reduce them,) to grant them Absolution in the Name of Christ, and his Church, and thereby, to loosen those they have bound, to forgive them, restore them to the Communion of the Church, and confirm their Love to them, in the Sense of those Scripture Expressions, used to that purpose, Matth. 16, 19 18, 18. John 20. 23. 2 Cor. 2. 7, 8. etc.  
And thus having shown you all, how far you are concerned, in, and by what Means, and Methods, you, and all others are to perform your and their Parts, in reference to so Christian a Duty; I think, the most proper use of all this Discourse that we can make, is,  
1. To reflect with holy Grief, upon the great Defects in point of Ecclesiastical Discipline; ordained by our Saviour, for so Great and Holy an End, which at this Day, all Christian Churches lie under, and the great Danger of so many Souls in them, for want of sufficient Remedies against the Distempers and Diseases they are exposed to, and too often overrun withal. There being hardly any Church in the World, that since the Cessation of Miracles, (which kept the World in Awe by the Attestation they gave of the divine Authority, backing the Censures of the Church, with! dreadful Executions of obstinate Offenders) ever attained to that intrinsic Power, as to be able to stand on its own Legs; but has been fain to call in the Civil Magistracy to its Assistance: (and in most places) has too unhappily purchased its Assistance, with the considerable lessening of its Orthodoxy, Unity, or Revenues; and Diminution of its original Authority, to accommodate the Interests of particular States and Kingdoms.  
2. Earnestly to desire (as our Church Professeth to do) that the godly Discipline of the Primitive Church, of putting all who are Convicted of notorious Sin, to open Penance, were in its original Perfection restored again, in order to the great Ends there mentioned: that the Criminals being Punished in this World, their Souls may be saved in the Day of the Lord; and that others Admonished by their Example, may be the more afraid to offend. And such Desires, expressed in our earnest Prayers to God, it may be hoped, may induce him, in time, to make all the Kingdoms of the Earth (in this respect) the Kingdoms of the Lord, and his Christ, according to that prophetical Promise, Apoc. 11. 15. the means of fulfilling whereof, and the Times and Seasons wherein it is to be Accomplished, have filled the Christian World with so many Disputes, from the Times of the first Chiliasts, down to our Days; and so many irregular Attempts of Indiscreet, and sometimes furious Zeal to Accomplish it. and we have another comfortable Promise, applicable to that purpose; that, when the Lords Time shall come to build up his Zion, he will appear in his Glory, and not despise, but regard the Prayer of his destitute Church, etc. Ps. 102. 16, 17.  
3. And to the utmost of our Power, to preserve, and keep in exercise so much of it, in the mean time, as yet remains to us, in this general Decay; which though (through the Indulgenoe of our Laws, it reach not all Offenders; yet) is sufficiently assisted by them, to redress, if well followed, most notorious Immoralities; or at least, to render them so uneasy to those that are guilty of them; that 'tis much our Fault, that they dare appear so Open-faced in the sight of the Sun, as they daily do. So that, (in this Case, at least,) it must needs be highly unreasonable, for the quarrelsome Dissenters from our Church, to impute the abounding of such Crimes to the Church-constitution; and from thence to frame colourable Excuses for their Separations from it; when they themselves, would they join with us effectually, for the Prosecution of them, might soon remove that Scandal out of the way; which I am afraid, (whatever they pretend) too many of them are secretly willing should continue there, for the carrying on of those Byends of their own, to which they find the Prejudices thence raised so Serviceable.  
But (to shut up this Head) if we cannot herein get their hearty Assistances, who stand divided from us; let those of us, at least, who profess to own parochial Communion, (and especially the Officers of these Churches legally 
Psal. 106. 23.  Constituted,) rather choose (with Moses) to stand alone in the Gap, then endanger the breaking in of God's Wrath upon us, for suffering our Laws, so sar as they will extend, to sleep, in so general an Inundation of licentious Debauchery: Let us, (after private Admonitions and Reproofs, tried in vain, 
1 Thess. 5 14.  by warning the Unruly,) make saithful Presentments of Incorrigible Offenders to the Ecclesiastical Judicatories; that they may either be Restored to a sounder Constitution, and better Conversation, by public Penance, or the Church rid of them, (both as to Infection, and Scandal) by Excommunication.  
2. And thus much shall suffice, to be spoken of the Duty here enjoined; and the Persons who are to perform it; and what their several Parts are, wherein they must contribute to so good a Work: So that there now rests only (on this Head) the Manner how they are each of them to discharge it, to be considered: and that is (in the Spirit of Meekness.) as follows in the Text, (he that is overtaken in a fault, must be restored, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in a meek manner, by those that undertake the Cure. For the Explication of which Phrase, you must know, 1 That. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Virtue here recommended, and rendered, Meekness; is, (as Moralists define it,) a Virtue, which Checks, and keeps within due Bounds of Modcration, the otherwise unruly Passions of Anger and Revenge; and renders those Wildbeast like Emotions of Man's Soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tame; which is the proper Notion of the Greek Word.  
2ly. That this moral Virtue, as it is improved by divine Grace, becomes a Fruit of the Holy Spirit, and is mentioned as such, by our Apostle in the Chap. next preceding this, Gal. 5. 23. v. 23. And hence, Interpreters ordinarily are apt to derive the reason of this annexing (Spirit) to (Meekness) in the Text; so, that the Spirit of Meekness, in this Notion, means only such a Meekness, as is the Fruit of the Spirit.  
But I think rather, the reason of joining (Spirit) to (Meekness) here, is rather to be fetched from parallel Phrases, in the Old Testament, and so is an Hebraism, as many other Forms of Speaking are, in the New Testament. Now the Hebrews frequently use, to express any vehement Impulse, or strong and frequent Propension of the Mind, to such or such a thing, by the Name of the spirit thereof. Thus (in evil things) is the Spirit of Jealousy, used for a strong and vehement Jealousy, Num. 5. 14. A Spirit of Whoredoms, for a vehement Inclination to whoredoms. Hos. 4. 12. A Spirit of deep sleep, for a continual lethargical Propension. Is. 29. 10. and (in good things also) a Spirit of Understanding, Job 20. 3. and Judgement, Is. 4. 4. and Counsel, and the Fear of the Lord, Is. 11. 3. (not excluding the Original of them, as deriving themselves from the Spirit of God,) cannote, the Powerful, and plentiful Operations of them.  
A Spirit of Meekness, then in the Text, (according to this Notion,) denotes a strong Inclination to, and a large Proportion of Meekness, upon such Occasions, exercised towards fallen Brethren, for your Restitution, possessing, and strongly influencing the Spirits of those who go about so Charitable a Work; which by passionate Applications, would be retarded, as a Wound in the Body, by too rigid Handling, is oftentimes the longer e'er it be Cured.  
3. That the Meekness, the Spirit whereof is here recommended, is not to be understood in a strict philosophical Sense, as it is confined to the Regulation of the Passions of Anger and Revenge only; but in a larger Notion, as it lays Restraints also on those of Pride and Contempt of others: And so it includes in its Compass, those excellent Qualities that follow, that is, (first) of Patience, in undergoing the greatest Evils from God, as owning that we deserve worse; and thankfulness for the least Mercies, as judging ourselves unworthy of them; (2) modest Submission to our Superiors, among Men; obeying their Lawful, and candidly interpreting their dubious Commands. 3 all obliging Kindness, and respectful Civilities to our Equals; rather preferring them in Honour, then contending with them for Punctilios of that Nature, Rom. 12. 10. Especially, if they be good Men: it much becoming the meek Soul, (with St. Paul) to look on himself, as less than the least of Saints. Eph. 3. 8. and if they be bad, to lessen their Crimes, in balance with our own, and (by his Example) reflecting on ourselves as chief of Sinners, 1 Tim. 1. 15. (4) Kindly, and Mildly and Prudently taking notice of their Faults; and taking it kindly from them, when they in like manner take notice of ours, and reprove us for them; (5) not rejoicing, though they be our Enemies; in any Ill they do, or suffer, 1 Cor. 13. 6, (6) not hastily quarrelling them for little Injuries, and being ready to receive, and give moderate Satisfaction for such, on either side.  
7. And lastly, towards Inferiors, showing ourselves Accessible, and Treatable to the Meanest of them: and being ready, on just Occasions, to do them all Offices of Humanity, or Christianity; never oppressing them by our Power or Purse; nor in any Case, Tyrannically using the Advantages we have over them, or with a contemptuous Imperiousness, provoking them to Wrath, Eph. 6. 4. and moderating Threaten, (and Corrections) by What is Just and Equal, v. 9 and Col. 4. 1. yea if Children, or even Slaves to us, (as most Servants were, when the Apostle gave these Directions, but now mentioned.)  
And by these, and the like Measures, (in the Case of an offending Brother's Restitution) are all to show this Virtue.  
1. Even Ecclesiastical Officers, that have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rod, are not to use it always, nor indeed, ever when Lenity will prevail; but rather, (as the Apostle intimates he desired, 1 Cor. 4. 21.) to reclaim Offenders with the spirit of Meekness: and when their Obstinacy calls for it, to lay on that Rod most 
Jer. 31. 30.  severally, and withal, to show with how much unwillingness they are forced to it, and that their fatherly Bowels (as Gods towards Ephraim) are troubled for them; and pronounce Sentence, (as the Apostle doth against the irregular Walkers among the Philippians, ch. 3. 18, 19) when he daclareth them Enemies to the Cross of Christ, and denounceth the Destruction from God impendent over them,) with compassionate Tears, or equivalent Indications of Condolency.  
2. And with a Spirit much of the same Temper, should all other Christians carry themselves, in the several Circumstances, wherein their Brethren's falls come under their notice. If their Crimes be only Private, their Admonitions and Reproofs are to be so too; and those managed with all Modest, Kind, and discreet Deportment, and Language proportionable; and patiently reiterated again, and again, with such a Long-suffering as God uses towards us, to bring us to Repentance, 2 Pet. 3. 9  
And if, at last, we are enforced by our Duty to make the Crimes more known, by calling in the Assistance of others; not to do it Rashly, and in a Passion, but Deliberately, and with that Gradation which our Saviour commands us to observe, Mat. 18. 17. and when it comes in the Issue, to the Censure of the Church, and the Offenders are by just Penance exposed to public Shame, we are not to entertain them (in so doing before us, and the Congregation) with Countenances, and Carriages, importing Lightness, and Frothiness of Spirit much less, with Jeers, Flouts, or Reproaches, in Word or Gesture: but with a Serious and composed Gravity of Spirit; and Demeanour through the whole Action; such as may speak unpitiful and compassionate Spectator of so sad a Scene, an● withal devout Assistants of them, and the Congregation in ou● conjoined Prayers for them: and lastly, when the Action ●● over, and they Authoritatively Restored to the Peace of th● Church, and readmitted to the Communion of that holy Society; we ought to be ready to Re-admit them also into ou● particular Affections, and with all brotherly Kindness to Embrace them, to give them the right Hand of Fellowship, to welcome them again into Christ's Fold, from whence they strayed: and thence forward no more to remember their former Failings; and much less, to Reproach them with, and cast in their Teeth those Crimes, which they have by their Penitence, washed away. For such a Carriage, in such Cases, is both Unmanly, and Unchristian. Unmanly, as that which is inconsistent with good Breeding, in the Judgement of all civil Societies; and much more Unchristian, as that which directly breaks one of Christ's great Commands of mutual Forgiveness, Eph. 4. 32. Col. 3. 12, 13. and upon the Non-performance whereof, our very Pardon from God himself, is Suspended. Matt. 6. 14. Mark 11. 25, 26. Nay more, our very Prayers are denied Access to him for Pardon to ourselves; we not being warranted to ask it, but on that Condition. Matt. 6. 12. And lastly, such a Command, as does, not only enjoin the Duty of Forgiveness, but also sets us the just Measure of Performance, even the Example of our Heavenly Father. and our Lord Jesus Christ, Eph. 4. 32. before quoted. Wherein we are enjoined to forgive, as God for Christ's sake hath forgiven us: And how that is, the Scripture in many emphatical Forms of Speech tells us: To wit, by blotting out our Transgressions, and not remembering our Sins. Is. 43. 25. Forgiving our Iniquity, and remembering our sin no more. Jer. 31. 34. And casting all our sins into the depths of the sea. Mic. 7. 19 And behind his back, (so, as never to look on them any more.) Is. 38. 17. Yea so, as (supposing they should be sought for) thenceforward, never to be found. Jer. 50. 20. etc.  
So that, in effect, he that Reproacheth his Brother in this Case, does indeed curse himself, when he prays God to forgive him, as he forgives.  
III. And thus I have dispatched the main Thing, I intended on this Occasion to Prosecute; to wit, (the Duty of Restoring our fallen Brethren with the Spirit of Meekness.) I have only remaining, to touch in a few Words, the two Motives which the Apostle here urgeth, to induce us to perform it in the manner Prescribed: after which, (with a few Words relating to the Occasion) I shall conclude. Which Motives, (as I told you before,) are two.  
1. The consideration of our selves, as liable to the same Tenptations, by which others are overtaken. And this, as we are Men, aught to prevail with us, to consider our fallen Brethren, as those betwixt whom and us, only the Grace of God, (not any Prerogative, or peculiar Power, or Virtue of our own) hath put a Difference.  
1. Which Motive it concerns 〈◊〉 even the most Spiritual, such as are most eminently so, by Office in the Church; and though (as I before intimated) it ought not to induce them to lay aside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Rod of Correction altogether, where the Case requires it; yet aught to prevail even with them, not to use it, where it may without hazard of Souls, and Scandal to the Church, be forborn: and when Necessity enforceth them to use it, to show, as I told you before, by their Managery thereof, that their Duty, not their Inclination puts them upon it. For even they are obliged, (by the sad Examples, both in Scripture, and too common Experience set before them) to consider themselves, as liable to be Tempted, either with the same, or other, as foul Crimes as those are, which they are to Censure.  
2. And the like use ought every Christian in the Church to make of this Motive, who either is, or thinks himself more Spiritual, than others, whose Actions speak them (in the Apostles 
〈◊〉. 3. 1. 3.  Phrase) more Carnal. For to every such Person, in a particular Apostrophe, my Text speaks, (consider thyself, lest thou also be tempted.) Noah, and Lot, and David, and man other great Saints in Scripture, are for this end set before the best of us, as Examples for our Admonition; lest, when we think ourselves to stand most secure, we be in like manner endangered to fall. 1 Cor. 10. 12.  
3. And most of all are those concerned, to lay this Motive to Heart, who, when any of their Brethren are exposed to Shame as Criminals, are most apt to vent their Spleen towards them, in an unsavoury insulting Way; and withal, to flatter themselves in their own Eyes, and Vaunt themselves before others, (though they be Carnal enough as to other Fruits of the Flesh) that they are not such Sinners, as those whom (with the Publican, Luke 18. 13.) they see beating their Breasts, and begging Mercy of God, and the Congregation to which yet, would they consider themselves, as our Apostle adviseth, might easily find, that though they are not open Adulterers, or Fornicators, yet possibly they are, secretly such, or (if not so, neither yet) common Swearers, or Drunkards, or profane Scoffers at Religion: or, if they make a show of something like Piety before the World, yet) possibly cheating Traders, Exactors, Oppressors, Grinders of the Faces of the Poor; Heretics, or schismatical Dividers of the Church; and because of those Vices, deserve a place among those Penitents, whom they Insult over; and may one Day wish they had taken part of their Penance with them, rather than after, being highly esteemed in the Eyes of Men; to be eternally an abomination to the Lord, Luke 16. 15.  
2. The secend Motive here tendered to our Consideration, is, that by treating offending Brethren, in order to their Recovery with the Spirit of Meekness, (and so bearing their Burdens, by a compassionate Temper towards them,) we Act as Christians; and (fulfil the Law of Christ;) who hath herein placed a great part of that Blessedness which his Religion Conducts us to. Matt. 5. 5. Hath commended it to us by his own Example; and made this a part of that easy Yoke, which he lays on us, in order to our everlasting Rest, to learn of him to be meek and lowly in heart, Matt. 11. 28, 29, 30. And indeed, there is nothing, wherein his Life was more eminently Exemplary, than in his Meekness towards penitent Offenders. And we may make a guess at his Temper toward such, by his frequent Conversation, (in order to the Reclaiming them,) with Publicans and Sinners, in opposition to the sour Humour of the austere Pharisees, Matt. 9 11, 12, 13. 11. 19 By his Treatment of the Woman, that Penitently washed his feet with tears, and wiped them with the hairs of her head, etc. Luke 7. 38, 39 etc. And the other Woman Accused of Adultery, John 8. 10, 11. etc. Who, though there be no peculiar Acts of her Penitence expressed; yet, it must be supposed, that our Saviour saw that in her, which rendered her malleable to receive the Impressions of that meek Dismission from him, with Assurance of his Pardon, provided she Sinned no more; i. e. left her Lewd Course of Life every way, and particularly preserved her Chastity Inviolate for the future.  
If then, there be so much of the Spirit of Christianity in this Spirit of Meekness, which the Apostle here recommends to us: the contrary Temper must necessarily, be Unchristian, as well as Inhuman.  
And thus have I at length, dispatched the words, as they relate to the Duty of those who are not Criminal, toward such as are so: to wit, the Restoring them with the Spirit of Meekness. But I must not, in the close of this Discourse, omit to touch somewhat on the Duty of Criminals themselves towards those who endeavour to restore them. For the Duty of the one sort, will rationally follow from that of the other; both as to the thing itself to be done, and the manner of doing it.  
1. As to the thing to be done, if the spiritual Brethren be obliged to restore the fallen Ones, it is most highly reasonable, that they themselves should not be unwilling, but rather readily comply with their Endeavours, in order to their own Restitution. For indeed, Self-love, is the measure by which all Love to our Neighbours is to be regulated.  
And proportionably, here, Love to himself in the wounded Pationt, (in reason,) ought to Operate more strongly on him to desire to be Cured; than Kindness, or Compassion, can Operate upon the Chirurgeon, to be at the Pains, or Charge to Cure him. And therefore, when any one's Conscience Smites him for the most secret Sins, and he cannot by his own Endeavours betwixt God and his own Soul, recover his inward Peace; it is certainly, his Duty, of himself, to open his Wound to some skilful spiritual Chirurgeon, and commit himself Voluntarily to his Conduct for his Cure; and especially, and before all other, to his own Pastor, who is over him in the Lord, 1 Thes. 5. 12, 14.  
And if Men's Sins be known to others; they are not to think themselves Affronted, if they be reproved by any of them; much less, must they quarrel them, for not being willing to suffer Sin upon them; but rather take it as a Kindness, that the righteous smites them, Psal. 141. 5.  
And lastly, if the Sin be Publicly, and scandalously Notorious; they should be ready to use all lawful Means, yea, rather, seek out after the most proper Expedients, in order to the giving as public Satisfaction to the offended Congregation; and much more, are they obliged to comply with the lawful Discipline of the Church, and submit to the Methods, which in this Case are appointed for their Restitution.  
For otherwise, they will incur the desperate Hazard of hardening their Hearts, and Necks in Sin and endanger themselves to be judicially hardened by God, till they be Destroyed without Remedy; according to the dreadful Threaten, leveled against such Obstinacy in Scripture, especially, Psal. 95. 8. Heb. 3. 15. and Psal. 81. 12. Prov. 28. 14, 29. 1 John 12. 40. Rom. 2. 5. etc.  
2. And as to the manner of doing it; there is as much Reason, why the Spirit of Meekness should show itself in the fallen Brethren as in those, who undertake to Restore them. Yea, indeed, much more; because (as in the Body, so in the Soul,) any disorderly Passion, is apt to Inflame a Wound, and render the Cure more Tedious, and Hazardous.  
Besides, in their Case, they have no appearance of Reason, to justify them in the Passions of Anger, or Revenge. For who can think it Rational, to be angry with another, for such Offices, as really, and in due Estimation, carry in them the greatest, and most obliging Kindnesses; and such are indeed, all pious and charitable Attempts, to Rescue a Man from Sin, and Hell the greatest Evils, yea, though the Attempter, (through Haste, and inconsiderate Zeal, should be undecently rough, and forget his wont Meekness; yet his Love, in such a Case, in all reason, should excuse his Rudeness. And afterwards, to reflect on this, as deserving a Revenge; is certainly, as unreasonable, as it is to return Evil for Good, which David complains of, asa most unaccountable Malice, Psal. 109. 4, 5, And as little colour of Reason can such Persons have for Pride, which another way is wont to dislodge Meekness. For there is nothing more unreasonable, then for a deformed Person, to be lifted up with Opinion of his own Beauty; and all Sin is a Deformity to the Soul. For him, then, that is notoriously Criminal, to be Proud, and Impatient to be looked on, and treated as he deserves; is so very unbecoming, that it ordinarily gives the greatest Tentation to others, to break the Measures of Meekness towards him, and turns their Pity and Compassion into Scorn and Contempt, in the highest Degree.  
And this is the Duty, I am, (in the last place,) to press upon you, that now appear as Penitents, in this Congregation. It is certainly, to be commended in you, that you have been willing to accept of the Punishment, the Church in Christ's Name, 
Leu. 26. 41.  hath inflicted on you for your Iniquity. And I hope, it proceeds from an hearty desire to be restored to your Integrity, by Repentance; and that the Confessions you are to make before God and his Church, will be accompanied with a deep sense of true Sorrow, and brokenness of Heart, which may render it as acceptable a sacrifice to God, as David's was, Psal. 51. 17. and that none of you will play the Hypocrites with God, and his Church, in professing that outwardly, which inwardly you do not feel. And indeed, according to your Sincerity herein, you are to expect God's Pardon; and according to the Evidence you give thereof, by your meek and humble Demeanour, (joined with the other circumstantial Evidences of true Sorrow, which naturally attend it where it is so) you will be entitled to the Churches also. And I must tell you, the Church will have the more reason to be satisfied herein, by your meek Submission to those Habits, and Rites of Penitence, which she, in Conformity to the ancient Times, enjoins you, of all which, (and they were very many) our Church, (because many of the rest were abused by the Popish Church, when they thought fit to make Penance a Sacrament,) has thought fit generally to retain but two: that of the white Sheet, and Wand, with which her Penitence are enjoined (if the Crimes require it,) to appear, and where they do not, she hath liberty, even to dispense with them.  
That of the Sheet, is only enjoined to you—; all the rest being admitted, only in their Course working-day apparel, with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wand, to acknowledge they justly deserved the Zod of Discipline, should be used towards them. And the reason of that Difference, is; (as I suppose) because your Offence appearing to your Ecclesiastical Judges, accompanied with many gross and foul Circumstances of wanton Dalliance, betwixt the Wife of another Man, and you, also, a married Person, gave a scandalous Appearance, and notorious cause of Suspicion of actual Adultery; from which Suspicion the Defences you made, did not, (in their Judgement) sufficiently clear you;) as you Confession enjoins you to acknowledge: whereas, the Crime of the ●est, was of an inferior Gild, though very great too, according to the Apostles Aggravation of it, (1 Cor. 6. 13. etc.) and they humbly offered themselves to their Penance, before the Court had passed Judgement upon them, in order thereunto.  
But, if they had required you all, to have appeared in the like ●innen Garb; I know no reason, why any of you should have waved ●t, on that Account. A course square Sheet, without being Fashioned, or Trimmed, being much of Kin to the Sackcloth, which anciently Penitents, (whom God himself in a particular Case, required to present themselves before him, without Ornaments, Exod. 33. 4, 5, 6.) appeared in, as many Scriptures witness: only, with this difference, that the old Sackcloth was far rougher, and more pungent, as being made of Hair, not Flax, or Hemp, ●s ours is. This Imitation however, the Church thought fit to ●etain, rather than to leave Penitents, the choice of coloured, and fashionable Garments, least even Penance itself, should in time turn to an Ostentation of Pride in Apparel, through the affected Emulation of Persons, vainly inclined to Singularity in the Garb they Publicly appear in.  
And for the whiteness in particular, of the Vest, I am apt to believe, it might owe itself, to the Conformity, which the Design of public Penitence, bears to that of Baptism. This being (as the Evangelists call it) the Baptism of Repentance for the Forgiveness of Sins, Mark 1. 4. Luke 3. 3. and that, a Profession of Repentance, in order to the same end, the restoring Penitents who had notoriously broken their Baptismal Vow, to their Baptismal Estate, and Capacity again: it is not to me improbable, that the Candidates for both were enjoined to appear in the same Garb, wherein the one sort (by the Testimony of all Antiquity) were admitted to that Ordinance: from which Practice, the Dominica in Albis, which from the white Vestments worn by the Baptised, on that solemn Day especially appointed Anciently for the public Administration thereof, still retains with us, the Name of White sunday.  
This Digression (if it be so to be accounted) on this Occasion, I thought fit to make, in order, if not to the Satisfaction, yet to the stopping the mouth of those, who, (that they may discourage the Practice of public Penance, so useful for the Souls of Penitents themselves, and so conducible to the Cred●● of Christianity,) have, in this last Age, endeavoured to Ridicu●● it; and I hope, it may not prove altogether unsuccessful to the end intended.  
And now, (to conclude my Application to you;) remember what I told you, that the sincere Conformity in your Hearts, t● your outward Garb, in the Confessions you are now to make according to your several Cases, can only render you capable o● the benefit of that Absolution, or Ministerial Forgiveness which in the close of this Action, I am impowered by the Church to give you, (as the Apostle expresseth it, 2 Cor. 2. 10. in the Person of Christ: for without it, it will be bestowed o●ly, clavae errnate, (as the Schools speak) upon mistaken Subjects and so prove not only Ineffectual, for you good, but also greatly Prejudicial to you, before him that searcheth the Hea●● and tryeth the Reins, by the Addition of high Presumption, and foul Hypocrisy to your other Crimes; which God of his Mercy give you Grace to prevent.  
Amen.  
FINIS.