THE SPIRIT OF Meekness, Recommended for the Reducing of the Erroneous AND Such as have Dissented From the CHURCH OF England.  
By William Smythies, Curate at St. Giles Cripplegate, London.  
LONDON, Printed by T. Milbourn for Samuel Lee at the Feathers in Lombard Street, 1684.   

To the Honoured John Pery Esq One of His MAJESTY'S Justices of the Peace, for the County of Middlesex.  
SIR,  
I Will not offend you by Publishing my Obligations to You, And I hope I shall not offend You by the Dedication of this small Treatise, as I am sure I should if there were the least expression in it of Disloyalty to the KING, or Disaffection to the Church of England; And yet I must acknowledge that I expose it to Public view, partly that I may vindicate myself from the guilt of some Aspersions by which others have endeavoured to Expose me, as one Schismatically inclined.  
In the late times of Usurpation, I had no sooner left the University and began to Preach, but there was a Caveat entered against me in the Book of Cromwell's Trials of Ministers amongst those who were accounted Episcopal-men, by one (as I had cause to suspect) who afterwards conformed to the Church, and became my unsuccessful competitor since I came to London. I was thereby forced to leave my Native County, and to live a precarious Life for some Years, till His Majesty's Return. But I bless God there never was (and I hope never shall be) any objection against my Conversation.  
There are some now who would represent me to the World as a dissembling dissatisfied Conformist, and Consequently both a great Hypocrite, and a very great Fool. The greatest cause of this report, hath proceeded from my Treating Dissenters so, that I might gain upon their Affections, as being the best way to bring them to Conformity to the Church: and which hath been the good effect of it, their being my Auditors. It is a sad case that it should be our Duty and our great Concern to bring those to the Communion of the Church who have Separated from it, and yet our great Reproach if they become our Hearers.  
But I may well be contented and account it an honour to be reproached, considering that it hath been of late the lot of some of the most Eminent Divines in this Age; Men whose Works have not only praised them in this City, but in both the Universities & throughout this Nation (and some other Countries) and have been an eminent means to fix sound Principles, not only in great numbers of the Laity, but of the Clergy likewise. Those men who have done the greatest Service to the Church are reproached and scorned by a furious sort of men that pretend most regard to it: But as those Worthys cannot but have great satisfaction from themselves, in that they have discharged their duties to God in their Ministerial Function; so have I, And the good success which it hath pleased God to give me by bringing many, not only to the Church, but to both the Sacraments who had from their Cradles despised the Ordinances of the Christian Religion, is a Satisfaction to me which outweighs all the reproaches which heady & inconsiderative men can heap upon me.  
I bless God I can with a good conscience declare to the World, that I ever designed to do good by my Ministry according to my mean Capacity; and to that end I have always set myself against the two great evils of the Age, Division and Debauchery. I have likewise made it my business upon all occasions to commend the Discipline and Methods of the Church of England, as tending more to the promotion of true Holiness, than any of those Devices which have been form against Her, and which God never prospered; and I am sure the same will appear to be my design in this Treatise, which I humbly offer to you.  
I know no Person, to whom I can with more confidence present it, than to yourself. I have taken occasion in it to show the necessity of Obedience to Government, & That I am sure is well pleasing to you; for I am confident there is not a day passeth, but all that are admitted into your company may take notice of your affectionate Loyalty to the King.  
I have commended a hearty compliance with the Rules and Orders of the Church, than which nothing is more acceptable to you, as appears by your great delight in Episcopal Authors, the great esteem which you have for the conformable Clergy, and your diligence in Suppressing the Conventicles: and which is the greatest expression of sincerity, your early attendance every day upon the Public Prayers of the Church.  
My chief design in it, is to persuade the People to treat those who have Dissented, with a Spirit of Meekness; & I am sure that is very agreeable to Your Disposition, for it hath been your earnest desire and request to men of stubborn humours, that they would not make themselves obnoxious to the just severity of the Laws, but live in peaceable obedience to Government. That you are of this temper, appeared likewise by your great displeasure when you heard of complaints made by the Dissenters, of some Affronts and Incivilities that were offered to them when they came to the Church; which was the only occasion of this discourse, for which I am sure I shall not suffer in the esteem of sober and good men.  
Sir, I know your Soul abhors Flattery, and so does mine. I would not therefore have mentioned these things, if I did not fear that some ill men should misrepresent you, as they have done others who are truly zealous for the good both of Church and State.  
That the God of Heaven may Prolong your days, & continue to you the great Opportunities of doing good, both in your Public and Private Capacity, is and shall be the hearty Prayer of,  
Ever Honoured Sir, Your most Obliged and Devoted Servant, William Smythies.   

THE CONTENTS.  

A Preface showing the occasion of the Words. Page 1.  
The Text Explained. p. 6.  
Arguments to persuade to Meckness.  
From the Excellency of it in itself. p. 15.  
From its acceptance with God. p. 17.  
From the Public Good that is done by it. p. 23.  
From a Particular good to those that are of this Spirit. p. 28.  
It is an Argument Of Piety. p. 29.  
It is an Argument Of Wisdom. p. 39  
It is an Argument Of Humility. p. 44.  
From the necessity of it in reference to others. p. 48.  
A contrary Spirit is Offensive To Magistrates. p. 49.  
A contrary Spirit is Offensive To Ministers. p. 54.  
A contrary Spirit is Offensive To all Pious and Orthordox Christians. p. 59  
And an unwarantable Offence to Dissenters. p 61.  
The Application. p. 78. to the End.    

THE SPIRIT of MEEKNESS  GAL. Chap. 6. Ver. 1. Brethren, if a man be overtaken in a fault, ye which are Spiritual, restore such a one in the Spirit of Meekness, considering thyself, lest thou also be tempted. 
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 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 by't 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 show what that Christian Liberty was.  
It was not a Liberty for every Christian to refuse the Orders of the Church, and if the Governors of it did not please them in what was required, or show 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 in opposition to their Governors. 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 selfconceited, 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 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, and therefore adds immediately 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 devilish temper of Spirit, by which one man's happiness becomes another man's misery: One man's health another man's 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 man's Prosperity is another man's Adversity. The envious man, how rich soever he is, is undone by the Riches of another man. The Apostle having Admonished 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 choice 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, ye that are Spiritual restore such a one with the Spirit of meekness, considering thyself 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 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 God's 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 intent my discourse shall chief 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, etc. That men are not apt to be taken with them unawares, as he is with this. A man is more easily led into errors of Judgement 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 Pernicious ways. 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 reform from the deeds of the Flesh, and whose lives do show 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, 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 another's burdens; 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 joint. The bonds of Christian Love are very strong, and it is by them that we are knit together like joints enclosed with nerves and sinews: and when one dissents, and breaks Communion, it is or should be, like a bone broken or out of joint, 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 from the Public 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 rejoice 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 joins a meek and a quiet Spirit together, 1 Pet. 3.4. He that takes another in a fault, and is so ruffled 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 Aaron and Miriam spoke 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 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 Let showed 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 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 ruin 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 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 ye are my Desciples if ye 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 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 Revile 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 itself. It is a most sweet, pleasant and delightful temper of mind. A meek man is always 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 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 straits, or how to deliver them from their fears, and are therefore complaining against their Governors; 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 fretful 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 enjoys. 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 show likewise, that it is the most obliging Temper, and therefore doth exceedingly conduce to the good and Comfort of men's lives, whilst they are in this World. But,  
II. As it is a Temper very pleasant in itself, 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 virtues, we are Followers of God as dear Children. The Lord is slow to anger, and so is 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 hardened 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? etc. And if God be so favourable and so desirous that those who have offended him should be reform 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 shows to those that are of that temper. He doth severely punish those, who can be so base and disingenuous, as to offer any Affront or injury to a meek man. When Miriam and Aaron spoke 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 Leprosy, and Aaron seeing it, made haste 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 spoke against, had not spoken to God for them. Nay, though Moses cried unto the Lord, yet Miriam (who probably was the first in the fault, and instigated Aaron to it, or was more peremptory in her reproofs) was shut up seven days, 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 judgement; 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 innumerable 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 Saviour's Meekness was such, that it occasioned Fury in his enemies, because they could 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 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? She 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 show 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 bade 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 public 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 Governors, and a Spirit of Meekness one towards another. My great design is to persuade 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 joins 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, showing all Meekness unto all men. The Apostle supposeth, that there might be great occasion to provoke them to Railing and Evil 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 chief of the Necessity of this temper, as conducing to the Church's Peace and Unity, which certainly men do not consider, whatever they pretend, when they exasperate others by Reviling and Evil speaking. We have been a great while biting and devouring one another (and by that means 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 Church's 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 hearty wish, that we may 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 join 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 show, that there must be no Jars 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 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 helped on with the building, but made no noise.  
Reproaching and speaking Evil of men, whatever their faults have been, is not the way to bring them into the Church's 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 join together, in lifting up their hearts to God in the use of the public Prayers of the Church: He hopes now that they shall come together to the Blessed Sacrament of the Lords Supper.  
If we love the Church, we will hearty endeavour to increase her Members, and if we pretend to that, and yet revile those who have dissented, we are Fools and contradict ourselves. We should do very well to learn Wisdom from an Enemy. If a Jesuit should see any of us in their places of public 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 Unity 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 itself, but acceptable to God, 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 joins Meekness and the Fear of God together, 1 Pet. 3.15. But Sanctify the Lord God in your hearts, And be ready always 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 show 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, etc. Intimating that Meekness is to be expected from such. If we are not Meek, it may be suspected that we are not Spiritual. This 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 showed) 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 men's 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 shows, that those who are highly valued of God, should show a Spirit of Meekness towards men.  
Besides, If we do not treat our Brother with a Spirit of Meekness, but with biting Scoffs and Revile, 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 Unity 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 hearty 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 God; and consider how impossible it is, that they can be justified, when they shall appear before that God, who will judge men according to the Gospel; which as I have showed doth so strictly require All Meekness towards all men. Surely there is not a man, that ever read the Commands 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 separated from it; I could not see them, but my Spirit was incensed. I could not speak to them but with provoking Expressions etc. This plea might be of great force, if God would make men's 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 errors of their ways.  
But on the contrary, If a man can say, Lord I have been afflicted for thy Church, to see the Rents and Divisions which have been amongst Christians. It hath grieved me to see how little men have regarded Jerusalem's peace, and how much they have indulged their unreasonable and causeless Prejudices; I have hearty prayed to thee to bring them into the way of Truth. I have endeavoured to convince them of their mistakes, and to persuade 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 rejoiced, 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 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 Judgement: But I say unto you, that whosoever shall be angry with his Brother without a Cause, shall be in danger of the Judgement; and whosoever shall say unto his Brother, Racha, shall be in danger of the Council; and whosoever shall say, Thou Fool, shall be in danger of Hell Fire. Our Saviour spoke to them who thought that the sixth Commandment could not be broken, unless a man did actually commit Murder, and therefore he Explains 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 Malicious and Reproachful Spirits, should be punished as such. He gives an account of it with allusion to the several degrees of Punishments amongst the Jews, whereof the least was Death. Whosoever shall be Angry with his Brother without a Cause, shall be in danger of the Judgement: 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, 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 vilify 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  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 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 expressed 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 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 man's 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 show 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 God: For we find in the Gospel, that when the great day of Judgement is spoken of, the transactions of it which are mentioned, do chief 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 avail 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 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 falsely 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 learned 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 his Servant to take a Candle and Lantern, 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 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 itself 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 Proselytes, Colos. 4.5. Walk in Wisdom towards them that are without; Redeeming the time. His meaning (according to the sense 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 betrays folly and weakness, he adds, ver. 6. Let your speech be always with grace, seasoned with Salt pleasant and not unsavoury, 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 show 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 show out of a good Conversation, his works with Meekness of Wisdom. The Apostle had before been showing what a mischievous member the Tongue is, and what an Unchristian thing it is, that men should vilify 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 himself. If men would look back and consider what they have done amiss themselves, it would give a check to their illnatured passions towards others.  
This was the Apostles Argument which he would have Titus use to them that were very mindful of other men's 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, showing all Meekness unto all men, and at v. 3. he tells them, that their own faults should be a Motive to it. For we ourselves 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 by't 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 show 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 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 thyself, lest thou also be tempted. We are disturbed at the intolerable, and inexpressible mischiefs 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 show a Spirit of Meekness towards them that have Separated, Considering ourselves lest we also be tempted. Peter thought that he could die 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 Trial 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 offence. A Spirit of Bitterness and Reviling is in this respect of more dangerous Consequence, than men are usually ware of. Those that gratify their Passions may please themselves, but they do exceedingly displease others.  
1. It is a great Offence to our Governors, 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 asked 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 public concern, for than it is not so properly one man that reviles another, as one Party reviles another. If we show 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 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 Jars and Contests, as he values his own and the Kingdom's safety.  
It hath always 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 Heretic, Schismatic or Sacramentarian. It was likewise the Command of King James, that there should be no railing against the Persons of Papists or Puritans.  
In the Reign of Our late Sovereign of Blessed Memory (who might himself be called a Spirit of Meekness) we know very well that there were opprobrious Names which helped to enrage one Party against another, till the King and many thousands of his Subjects were destroyed.  
Our dread Sovereign, 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 commanded 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 show 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 [Ye that are Spiritual] in the Text understands the Governors 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 Governors of the Church are to restore Offenders with a Spirit of Meekness, I 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, etc. 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 of, and would certainly be censured by her Governors 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 God's 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 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 Errors 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 showed 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 Church's interest have so far transported them, that they have not considered so well as they should have done, that they do not show 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 Satirical 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 designed to increase 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 sometimes thought that if those men, whose Parts and Learning are to be admired, would 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 Chief 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, patiented. In meekness instructing them that oppose themselves, if God peradventure will give them Repentance to the acknowledgement of the Truth.  
However some few Ministers may be blamed for being too severe in their Expressions, yet I am sure there 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 Jews of their Captivity which was approaching, declared his grief for it— Neither have I desired the woeful day, thou knowest, Jer. 17.16. And such as Daniel was, who when he interpreted the dream to Nabuchadnezzar, did it with an Aching heart. He was astonished 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 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 Proselytes 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 ways 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 what causeless Divisions there are amongst us; and therefore they cannot but rejoice 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 Month at the Lords Table; but are such who absent from the Sacrament; and this Spirit of Bitterness which they do discover, shows 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 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 show all Meekness unto all men, and we are exceedingly to rejoice in any opportunity of expressing Love and Kindness. It is a very great mistake, if any think that a man cannot show Respect and Kindness to another, but he must be a favourer of his Opinion. We may easily propound to ourselves sufficient Reason, why we should Love every man, let his Judgement be what it will; and I am sure, that there is the greater necessity of showing kindness to those who have Dissented, that we may be the better able to rectify their Judgements 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 signify 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 shows 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 Public 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 explains 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 BROTHER offend thee, & thou hast gained thy BROTHER, which shows 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 shows 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 publicly, 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 of our Saviour, because though it seems to relate only to personal Offences, If thy Brother shall trespass against thee, etc. 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 showed 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 follows? Does the Apostle by this encourage them to cast Contempt and Scorn upon him wheresoever they see him? No, but requires that there should be a tender Love showed 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 Governors 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 Governors 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 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 Judgement 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 committed it) are to be treated with a Spirit of Meekness in the first place, much more than are they to be dealt tenderly with, of whom it may very properly be said, that they were Overtaken.  
No man runs wilfully into an Error of Judgement, 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 persuasion of his Mind. His erroneous Conscience will tell him that he doth God service. I may mention a very strange Error which takes place in our days, 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 honour their memories; and yet they fly 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 persuaded, that there is any thing but Wilfulness and Obstinacy that is the cause of men's 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. 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 persuasions, 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 persuasion, 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 descent. If we consider what Educations men have had, and what Principles have been instilled 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 Judgement being deeply fixed, and having been of long continuance, are not easily removed. When men have entertained an Error, 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 rectify a man's Judgement, 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 Knowledge, must do all that he can or may, to please him. Their jnfirmities must be born withal (according to what the Apostle saith in the foregoing verse) and nothing must be done to discourage them. A man that hath indulged an Error, will scarcely hear what another man saith, who hath no kindness for him: It is to be questioned whether he will be convinced 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 acknowledgement 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 show 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 God's Grace, who as I have already showed, 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 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 joint. 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 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 grievous in itself, so it may be in another respect; because it is a means to increase his pain which he had before. He was afraid lest he should do amiss by joining in Communion with us, and this ill carriage towards him increases 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 we should be required no longer to Worship God by a Public form (which we count most solid and substantial, and is a great advantage to our Devotion,) but should be required to join 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 join with such men, & in such Prayers.  
The Case is the same; for the trouble of a man's 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 is in pain about his being restored.  
That which now remains 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. 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 Oil 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 Oil which doth not break the head. The Psalmist alludes to a Custom which was in ancient time, to anoint the head with Oil 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, Let him reprove me, and it shall be an excellent Oil: It shall be sweet and pleasant and joyful to me that I have such a friend that shows 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 Oil, 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 pieces 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 expressed with so much Love and Tenderness, and desire of doing good to the offending person, that they are as an excellent Oil, both sweet and healing, which offers no injury, nor are they taken so, but are very obliging. David thought himself so exceedingly obliged by them, that he resolves to requite them, by being a Friend in adversity to him that reproved him. And therefore it follows, 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 rejoice at any evil which befalls 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 Judgement, and relates to matters of Opinion. If a man that is scandalous in his Conversation, reproves a Schismatic, he will be ready to tell him, that he is fit to be 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 stead of setting one bone he breaks 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. Christian's 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 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 ye 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 applies himself to them to tell them of their Faults. He doth not say ye Idolaters, but ye 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 them was the Son of God. Superstition is nothing but what the Worshippers of the true God may be guilty of. It is men's 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 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 Trial acquits as innocent.  
In the case of Faults we should show 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 Oil, 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 fifty, they cry write him down a hundred, or a thousand, Ruin 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 die 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: 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 justify 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 ways of Godliness, yet it shall be looked upon as a general case, and that there is no care taken to prevent or amend it. And, to be sure, 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 grievous 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 Sovereign, 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 the Dissenters, who were so startled and amazed at it, that they have acknowledged the King's 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 praiseworthy, and then lay aside a Spirit of Meekness too. Some men 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 falsely 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 Jealousy, 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 replied; 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 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 ask her any question, yet it was ten times worse to charge her of being guilty of one of the foulest sins, when she was performing to God one of the most acceptable Duties: To load her with an unjust Accusation, when her Soul was burdened 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 Saviour's 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 show 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 judge. 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 convinced of their mistakes, but rail against them and Revile them abroad wheresoever they come. Though Eli was to blame in charging Hannah falsely, 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 reproached her by an unjust Defamation behind her back. He spoke 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 complied with them in any thing that is bad, but have taken all occasions to reprove and admonish them. Thus have men been injured 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 Virtue 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 Brother's 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 separated, but are now come, I hope, with Religious minds to join 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 show a Spirit of Meekness towards you, (and I value not the Censures of furious and unreasonable men for what I have done) so I do entreat 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 by't. 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 Unprejudiced Persons, that 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 Persuasion 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 pity 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 show 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 join with their fellow Christians, in lifting up their hearts to God, in the use of the public Prayers of the Church. God's 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 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 men's Souls, they would for the same Reason be convinced, 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 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 Public 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 acknowledgements of men of both Persuasions. 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-coined 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 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 Lord's 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 wholesome 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 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 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 die 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 Pope's Supremacy, Infallibility, Transubstantiation, Praying to Saints, and Purgatory, etc. Let not any therefore start at those Prayers which are wholesome Forms, but join 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 grudge against the Papists, but let us all join 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 join 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, and they never cared for coming near 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 downright 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 Scholars 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 numbered amongst the frenzy ones, to whom it would be more proper to give Physic than Arguments. Let not any therefore upon such mistakes and weak Conceits turn their backs upon that great and solemn part of God's Worship, from which his House hath 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 sitting carelessly, as if they could hear them, but they cannot join 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 inclining to the ways of Schism and Separation; for what is this but a public Affront to God, and a manifest Contempt of that way of Worship, by which it is acknowledged, that our Forefathers 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 public Worship and Service, and how they are accounted but Vain and Idle, by showing Reverence to God at the time of their Devotions. We all acknowledge, that all Outward show 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 Extreme that men run into, if to avoid that Hypocrisy, there shall be no outward show 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 join 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 public Places of Worship. They know that we despise their Religion; and if we should go into their Temples, it would only be to gratify our 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 Nabuchadnezzar, 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 blamed for being offended, at those who will not join with them in showing 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 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 separate Congregations, and all the time that the Minister is Praying, and the people expressing the most ardent Devotion; should sit carelessly, and rather show his Contempt of that way than join 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 Church's 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 joining 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 Pewfellows 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 Devil till Prayers be done.  
There is another kind of Unreverence, and that is men's 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 another, as if there might be some kind of outward Reverence expressed 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 inquire 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 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 shown 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 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 show 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 days, 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 their pernicious 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 Church's Peace, to the Reputation of the Reformed Religion, and to the Good of your own Souls, if you could be satisfied to forsake the ways 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 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 Heretics 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 God's Word, and Inconsistent with true Piety and Holiness; the Church's Peace, and the necessity of Union amongst Christians, must silence all the secret plead 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 Persuasion, 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 Clog 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 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 confessed, 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 hearty comply with the Church, 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 separate 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. Deathbeds 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 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 men's Souls. But however men must not tear the body of Christ in pieces, pretending that they do it for the benefit of their souls. The Church is Christ's 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 one Party, and conclude that they are right, and that continuance in their way is Perseverance, and to comply with any other were Apostasy, 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 Compliance. 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 public 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 ways 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 roiled and exasperated as others are, but they live in Obedience to the Laws of their King, and Led 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, that whilst I am contending with you to show 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 pity 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 to the Church, whose Sons have kept their ground, and Valiantly encountered 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 Destroyer's of men's Souls, etc. And yet if we have opportunity, we ought to treat those men with a Spirit of Meekness: (And I am sure, we ought to Pity 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 writ Letters, and tell them of Apostasy and Back-sliding, and many are more incensed 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 God's House, and be of the number of those who Surround the Lords Table.   GOD of his infinite mercy grant that all Christians, whatsoever their opinions are, may lay aside all  Passions and Prejudices: That we may follow peace with all men: That we may not make it our business to please ourselves, but that it may be our great concern to please God in the first place, and our Neighbour in the next: That we may not rejoice in any evil which befalls others, but may endeavour in Christian Love and Kindness, to rectify their mistakes, and pray to the God of Peace for his Blessing upon our endeavours, by which men may understand the necessity of Obedience to Government in all lawful things, that they may not suffer, but that they and we may all join together in Serving and Worshipping God in this World, and in Singing Everlasting Praises, and Hallelujahs to him in the World to come. 
FINIS.