The restoring of fallen brethren containing the substance of two sermons on Gal. VI, 1, 2 preached at the performance of publick penance by certain criminals on the Lord's-day, usually called mid-Lent Sunday, 1696, in the parish church of Old-Swinford in Worcestershire / by Simon Ford.
ALthough (dearly beloved,) I have of late been deeply affected with Sorrow, and secretly Mourned, (as the Apostle upon occasion of the Incestuous Corinthians scandalous Sin, adviseth that Church to do, 1 Cor. 5. 2.) for the late Fornications, and filthy Uncleannesses, that have been committed in this Neighbourhood, by so many Persons as are now justly under Censure of the Ecclesiastical Judicatory: yet am I, at last, (on the other side) not a little comforted, that my good Advise to divers of the Criminals, who now appear before you, has had so good effect,
ALthough (dearly Beloved,) I have of late been deeply affected with Sorrow, and secretly Mourned, (as the Apostle upon occasion of the Incestuous Corinthians scandalous since, adviseth that Church to do, 1 Cor. 5. 2.) for the late Fornications, and filthy Uncleannesses, that have been committed in this Neighbourhood, by so many Persons as Are now justly under Censure of the Ecclesiastical Judicatory: yet am I, At last, (on the other side) not a little comforted, that my good advice to diverse of the Criminals, who now appear before you, has had so good Effect,
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I doubt, been given them by either their obstinate Fellow-sinners, or factious Dissenters from this Church, and it's Discipline,) to present themselves here,
I doubt, been given them by either their obstinate Fellow sinners, or factious Dissenters from this Church, and it's Discipline,) to present themselves Here,
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I. A Supposition, (that Christian Brethren may be overtaken in such Faults as render them like Members out of joynt, in the Body of Christ, to which they belong:
I. A Supposition, (that Christian Brothers may be overtaken in such Faults as render them like Members out of joint, in the Body of christ, to which they belong:
and so need (to prevent their farther Corruption, and danger of becoming Gangrened, and in the Issue, cut off) the charitable Endeavours of their Fellows to set them in Joynt again.) For so the Word (NONLATINALPHABET) which we render (restore,) does import.
and so need (to prevent their farther Corruption, and danger of becoming Gangrened, and in the Issue, Cut off) the charitable Endeavours of their Fellows to Set them in Joint again.) For so the Word () which we render (restore,) does import.
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II. A positive Duty incumbent on the rest of the Christian Brethren, (upon such a Supposal, actually coming to pass, in any Christian Society:) to wit, (to use all Christian Means they can,
II A positive Duty incumbent on the rest of the Christian Brothers, (upon such a Supposal, actually coming to pass, in any Christian Society:) to wit, (to use all Christian Means they can,
I. The Description of the Persons who are to act in this charitable Work, (they that are Spiritual;) which Phrase what it means, you shall be informed anon,
I. The Description of the Persons who Are to act in this charitable Work, (they that Are Spiritual;) which Phrase what it means, you shall be informed anon,
Secondly, The Assignation of the manner how this charitable Duty is to be performed (in the Spirit of Meekness.) and that heightned to such a degree of Compassion, as gives them a kind of fellow-feeling in the pains those dislocated Members undergo, called (v. 2.) (bearing one anothers brudens.)
Secondly, The Assignation of the manner how this charitable Duty is to be performed (in the Spirit of Meekness.) and that heightened to such a degree of Compassion, as gives them a kind of fellow-feeling in the pains those dislocated Members undergo, called (v. 2.) (bearing one another's brudens.)
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And herein 'tis specially remarkable, that the Apostle (by a kind of Apostrophe,) applies himself to each Particular of the Spiritualty, whom heexhorts to this Charity;
And herein it's specially remarkable, that the Apostle (by a kind of Apostrophe,) Applies himself to each Particular of the Spiritualty, whom heexhorts to this Charity;
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For to be a Saint, whilst here below in this Estate of Imperfection, does not divest any one totally of the Frailties of Humanity; nor does the Seed of God in us that renews our Nature, secure us from a Possibility of sinning altogether;
For to be a Saint, while Here below in this Estate of Imperfection, does not divest any one totally of the Frailties of Humanity; nor does the Seed of God in us that renews our Nature, secure us from a Possibility of sinning altogether;
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Sinning at that rate that hardned habitual Sinners do, which the same Apostle calls NONLATINALPHABET, which denotes a professed practise of sin, which, by indisposition, bars the Door as to Recovery by Repentance, and so makes a Man incapable of Pardon, as appears by comparing 1 John 3. 8, 9. with 5. 16, 17, 18. But as to Acts of Sin committed through Surreption and Surprise, by the over-prevalency of a violent Tentation, not foreseen and provided against, he himself tells us, that whoever denies such Sins to be in him, or affirms that he is so Priviledged,
Sinning At that rate that hardened habitual Sinners do, which the same Apostle calls, which denotes a professed practice of since, which, by indisposition, bars the Door as to Recovery by Repentance, and so makes a Man incapable of Pardon, as appears by comparing 1 John 3. 8, 9. with 5. 16, 17, 18. But as to Acts of since committed through Surreption and Surprise, by the over-prevalency of a violent Tentation, not foreseen and provided against, he himself tells us, that whoever Denies such Sins to be in him, or affirms that he is so Privileged,
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if this kind of Sinlessness were attainable by any one here, the Apostles Motive in the Text (to induce the most Spiritual Men to Meekness, in restoring fallen Brethren, upon the consideration of their own Frailty,) would be to no purpose;
if this kind of Sinlessness were attainable by any one Here, the Apostles Motive in the Text (to induce the most Spiritual Men to Meekness, in restoring fallen Brothers, upon the consideration of their own Frailty,) would be to no purpose;
who might hence justifie his greatest Insolencies against Offenders, as proceeding from one that by his Priviledge is exempt from that Consideration, on which the contrary Duty is pressed.
who might hence justify his greatest Insolences against Offenders, as proceeding from one that by his Privilege is exempt from that Consideration, on which the contrary Duty is pressed.
And the use the Apostle here makes of this Doctrine, (besides that which he urges from it, by way of Motive to the Duty of the Text, which in it's proper place will come to be considered;) is to exercise every one to consider himself, as thus liable to Temptation; and accordingly to be watchful, and look about him, (as Persons in a Garrison, beleaguered by an Enemy, are wont to do, about all their Line, to see where the Fortifications are weak,
And the use the Apostle Here makes of this Doctrine, (beside that which he urges from it, by Way of Motive to the Duty of the Text, which in it's proper place will come to be considered;) is to exercise every one to Consider himself, as thus liable to Temptation; and accordingly to be watchful, and look about him, (as Persons in a Garrison, beleaguered by an Enemy, Are wont to do, about all their Line, to see where the Fortifications Are weak,
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and in such places to set the stronger Guard; which is the true notion of the Word (NONLATINALPHABET) in the Text;) where he lies open to a Temptation, and fortifie the weak part against Satans Stratagems, and devices, that he get no advantage over him, 2 Cor. 2. 11.
and in such places to Set the Stronger Guard; which is the true notion of the Word () in the Text;) where he lies open to a Temptation, and fortify the weak part against Satan Stratagems, and devices, that he get no advantage over him, 2 Cor. 2. 11.
to wit, that they are to (restore such an one;) that is, (as I before told you,) to use, (on their parts,) all Christian means that the wounded Member may be reduced to soundness again: and so capable of performing the Duty incumbent on him,
to wit, that they Are to (restore such an one;) that is, (as I before told you,) to use, (on their parts,) all Christian means that the wounded Member may be reduced to soundness again: and so capable of performing the Duty incumbent on him,
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and enjoying the Benefits, and comfortable Priviledges belonging to him, upon the account of his Membership in that holy Society; and for which, his present wounded Condition disables him.
and enjoying the Benefits, and comfortable Privileges belonging to him, upon the account of his Membership in that holy Society; and for which, his present wounded Condition disables him.
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For indeed, foul falls do both ways disable a Church-member, more, or less, according to the different Circumstances he is under, i. e. as his Crime is either secret, or publick; known only to some one, or some few; or notorious to the generality of those he converseth with;
For indeed, foul falls do both ways disable a Church-member, more, or less, according to the different circumstances he is under, i. e. as his Crime is either secret, or public; known only to Some one, or Some few; or notorious to the generality of those he Converseth with;
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1. The Persons who are thus to endeavour the Offenders Restitution, are here called (NONLATINALPHABET) which we render, (ye that are spiritual.) But it is still a Question;
1. The Persons who Are thus to endeavour the Offenders Restitution, Are Here called () which we render, (you that Are spiritual.) But it is still a Question;
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1. First, then, I suppose, the Word (NONLATINALPHABET,) here used, may in a general Notion, include all the sound Members of the Church, who are, in their several Stations to bear a part in this charitable Office.
1. First, then, I suppose, the Word (,) Here used, may in a general Notion, include all the found Members of the Church, who Are, in their several Stations to bear a part in this charitable Office.
I know not, why every stone, or rafter of it, may not partake of the Notion of Spirituality; especially seeing the same Apostle does there call all Christians not only lively stones, but (in a sense) an holy Priesthood, to offer up to God spiritual Sacrifices.
I know not, why every stone, or rafter of it, may not partake of the Notion of Spirituality; especially seeing the same Apostle does there call all Christians not only lively stones, but (in a sense) an holy Priesthood, to offer up to God spiritual Sacrifices.
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as he lawfully may in his Station, his Endeavours to restore him: for no Man is to suffer Sin upon his Brother, it it lie in his way to remove it, Lev. 19. 17. For to do otherwise, is, (in Gods own Interpretation) to hate him in his Heart, whom he sees dangerously wounded, and yet, (as the Priest and Levite, in our Saviours Parable, Luke 10. 31, 32.) goes on the other side of the way, and lets him lie, and perish for want of help.
as he lawfully may in his Station, his Endeavours to restore him: for no Man is to suffer since upon his Brother, it it lie in his Way to remove it, Lev. 19. 17. For to do otherwise, is, (in God's own Interpretation) to hate him in his Heart, whom he sees dangerously wounded, and yet, (as the Priest and Levite, in our Saviors Parable, Lycia 10. 31, 32.) Goes on the other side of the Way, and lets him lie, and perish for want of help.
2.) There is yet a more restrained notion of the Word (NONLATINALPHABET) which will also very well sute the design of the Text, and the State of the Galatian Church; and that is that which distinguisheth the Members of the Church, who are, in some respect, more Spiritual from others, who are (in comparison to them,) elsewhere called Carnal, and Babes in Christ, 1 Cor. 2. 15. and 3. 1. And so, (seeing all the Members of the Church are not alike in Knowledge, Gifts, or Graces;) they that excell in any of these, (or think they do, in the Phrase of Ch. 14. 37.) are more especially obliged to this charitable Office, as being,
2.) There is yet a more restrained notion of the Word () which will also very well suit the Design of the Text, and the State of the Galatian Church; and that is that which Distinguisheth the Members of the Church, who Are, in Some respect, more Spiritual from Others, who Are (in comparison to them,) elsewhere called Carnal, and Babes in christ, 1 Cor. 2. 15. and 3. 1. And so, (seeing all the Members of the Church Are not alike in Knowledge, Gifts, or Graces;) they that excel in any of these, (or think they do, in the Phrase of Christ 14. 37.) Are more especially obliged to this charitable Office, as being,
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or supposed to be furnished with greater store of spiritual Medicaments, than their inferiour Brethren. For the Apostle tells us, that all these Gifts wherein one Christian excells another, are bestowed, (not to capacitate them to vaunt and magnifie themselves,
or supposed to be furnished with greater store of spiritual Medicaments, than their inferior Brothers. For the Apostle tells us, that all these Gifts wherein one Christian excels Another, Are bestowed, (not to capacitate them to vaunt and magnify themselves,
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and contemn others, who in those respects are inferiour to them;) but they are all given to profit withal, 1 Cor. 12. 7. And that the employing of them in a way of Charity, is the most excellent way, wherein they may be made use of, v. 31. of the same Chapter. But alas!
and contemn Others, who in those respects Are inferior to them;) but they Are all given to profit withal, 1 Cor. 12. 7. And that the employing of them in a Way of Charity, is the most excellent Way, wherein they may be made use of, v. 31. of the same Chapter. But alas!
it is a thing to be much lamented, that ordinarily, (from the Gnosticks downwards to these days,) Persons, who most pretend to be extraordinarily gifted, (though indeed, they excel only in a few new Phrases, volubility of Language, and impudent Boldness, &c.) instead of charitable restoring their disjoynted Brethren, most uncharitably reduce them into erroneous Opinions,
it is a thing to be much lamented, that ordinarily, (from the Gnostics downwards to these days,) Persons, who most pretend to be extraordinarily gifted, (though indeed, they excel only in a few new Phrases, volubility of Language, and impudent Boldness, etc.) instead of charitable restoring their disjointed Brothers, most uncharitably reduce them into erroneous Opinions,
and rend the Body of Christ into divided Factions, and separated Societies; gathered (too many of them) out of the most Ignorant, and Vicious of the Church, they separate from;
and rend the Body of christ into divided Factions, and separated Societies; gathered (too many of them) out of the most Ignorant, and Vicious of the Church, they separate from;
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3. But then, (thirdly,) because whatever Applications private Persons make in kindness to their wounded Neighbours, may possibly be insufficient to effect a Cure, without the Assistance of a skilful Chyrurgeon; therefore, I must tell you, that the word Spiritual, here, does yet admit also of a most restrained Sense; to wit,
3. But then, (Thirdly,) Because whatever Applications private Persons make in kindness to their wounded Neighbours, may possibly be insufficient to Effect a Cure, without the Assistance of a skilful Chirurgeon; Therefore, I must tell you, that the word Spiritual, Here, does yet admit also of a most restrained Sense; to wit,
as it denotes those, whose Calling and Employment, is conversant in spiritual things; that are the Teachers, Guides, Pastors, and Rulers of the Church.
as it denotes those, whose Calling and Employment, is conversant in spiritual things; that Are the Teachers, Guides, Pastors, and Rulers of the Church.
Including all, from the Apostles downwards, who are invested with those Offices, in order to the good of their Souls and Spirits of Men committed to their Charge.
Including all, from the Apostles downwards, who Are invested with those Offices, in order to the good of their Souls and Spirits of Men committed to their Charge.
And to these only, do some very Learned and Reverend Commentators (though I think they are therein too narrow, as I intimated before) restrain the Sense of this Word in the Text.
And to these only, do Some very Learned and Reverend Commentators (though I think they Are therein too narrow, as I intimated before) restrain the Sense of this Word in the Text.
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as has been thought sufficient to denominate them the Spiritualty, in distinction from the Temporalty, in the esteem of all Christians: till the Papacy abusing the Name, render'd it less grateful to the ears of those, who shook off that Yoke in the Reformation: And partly, because this very NONLATINALPHABET in the Text, or Spirit of Meekness, so requisite to the restoring dislocated Members, is but once more used in the whole New Test. and there joyned with the NONLATINALPHABET,
as has been Thought sufficient to denominate them the Spiritualty, in distinction from the Temporalty, in the esteem of all Christians: till the Papacy abusing the Name, rendered it less grateful to the ears of those, who shook off that Yoke in the Reformation: And partly, Because this very in the Text, or Spirit of Meekness, so requisite to the restoring dislocated Members, is but once more used in the Whole New Test. and there joined with the,
or Rod of Correcttion, as attributed to the Apostle, in his managery of the Corinthian Church, 1 Cor. 4. 21. and lastly, because we find the word Spiritual, applied to those extraordinary Persons in the Church, which were called Prophets, and made use of,
or Rod of Correcttion, as attributed to the Apostle, in his managery of the Corinthian Church, 1 Cor. 4. 21. and lastly, Because we find the word Spiritual, applied to those extraordinary Persons in the Church, which were called prophets, and made use of,
And this Duty, all that are in any Ecclesiastical Station, are (according to the Trust Reposed in them,) to mind, in reference to all committed to your Inspection: and, are solemnly engaged thereunto, in this Church of England at their Ordination: they are to preach the Word; to be instant in season, and out of season;
And this Duty, all that Are in any Ecclesiastical Station, Are (according to the Trust Reposed in them,) to mind, in Referente to all committed to your Inspection: and, Are solemnly engaged thereunto, in this Church of England At their Ordination: they Are to preach the Word; to be instant in season, and out of season;
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1 Tim. 6. 2. and by the Rubrick before the Communion, are allowed to exercise some Power of Discipline, with due deference to the Bishop, in case of scandalous Offenders. And indeed, hereof we are sure, that the chief Power of Church-discipline, as it was at first committed to the Apostles, and Apostolical Men;
1 Tim. 6. 2. and by the Rubric before the Communion, Are allowed to exercise Some Power of Discipline, with due deference to the Bishop, in case of scandalous Offenders. And indeed, hereof we Are sure, that the chief Power of Church discipline, as it was At First committed to the Apostles, and Apostolical Men;
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and acted with a Presbytery. But of a Presbytery acting without, (and much less against) the Bishop, especially in inflicting Church censures: I think, (except in Schismatical Churches) the greatest Assertors of Presbytery can hardly give us one Instance.
and acted with a Presbytery. But of a Presbytery acting without, (and much less against) the Bishop, especially in inflicting Church censures: I think, (except in Schismatical Churches) the greatest Assertors of Presbytery can hardly give us one Instance.
And to those, who are thus intrusted with Ecclesiastical Authority, it belongs, in the Name of Christ, and with his Power, (in the Apostles Phrase, 1 Cor. 5. 5.) to determine finally, the Cases of scandalous Offenders, and by Church-censures to proceed against them, (either in order to their Recovery, in case they be incurable; or in order to the Preservation of the Church, both in its Health and Reputation, in case they be apparently irrecoverable;) with more or less Severity.
And to those, who Are thus Entrusted with Ecclesiastical authority, it belongs, in the Name of christ, and with his Power, (in the Apostles Phrase, 1 Cor. 5. 5.) to determine finally, the Cases of scandalous Offenders, and by Church censures to proceed against them, (either in order to their Recovery, in case they be incurable; or in order to the Preservation of the Church, both in its Health and Reputation, in case they be apparently irrecoverable;) with more or less Severity.
And there is a stronger Obligation lies upon them, than upon all the rest of the Church, to lay themselves forth to the utmost extent of their Ability and Power, in the pursuance of so good a Work.
And there is a Stronger Obligation lies upon them, than upon all the rest of the Church, to lay themselves forth to the utmost extent of their Ability and Power, in the pursuance of so good a Work.
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And they are Pastors, (even such as are of the highest denomination) only under him, the chief Shepherd, and Bishop of Souls, 1 Pet. 2. 25. And therefore, to them it belongs, to use all means they can, to seek out,
And they Are Pastors, (even such as Are of the highest denomination) only under him, the chief Shepherd, and Bishop of Souls, 1 Pet. 2. 25. And Therefore, to them it belongs, to use all means they can, to seek out,
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and reduce to the Fold all straying Sheep, and to heal the wounded of that Flock, over which the Holy Ghost has made them Overseers, or Bishops; that having discharged their Duty herein, when the chief Shepherd shall appear, they may receive a Crown of Glory.
and reduce to the Fold all straying Sheep, and to heal the wounded of that Flock, over which the Holy Ghost has made them Overseers, or Bishops; that having discharged their Duty herein, when the chief Shepherd shall appear, they may receive a Crown of Glory.
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And if they be negligent therein, and the Sheep perish through their Default; there is a sad Doom pronounced in the Prophet Ezek. 34. 4, 5, 6. &c. very applicable to them.
And if they be negligent therein, and the Sheep perish through their Default; there is a sad Doom pronounced in the Prophet Ezekiel 34. 4, 5, 6. etc. very applicable to them.
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To which Obligation of Trust, there is also, (in reference to their particular Charges) another of Relation. For the Pastors, in such a Case, are Fathers to their People, and they reciprocally, to them their Children, 2 Cor. 12. 14. Gal. 4. 19. 1 John 2. 2. 4. 4. &c. and therefore are they obliged to such Tenderness towards them,
To which Obligation of Trust, there is also, (in Referente to their particular Charges) Another of Relation. For the Pastors, in such a Case, Are Father's to their People, and they reciprocally, to them their Children, 2 Cor. 12. 14. Gal. 4. 19. 1 John 2. 2. 4. 4. etc. and Therefore Are they obliged to such Tenderness towards them,
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And thus have I shewn you, who those spiritual Ones are, to whom it belongs to restore fallen, and wounded Brethren: and withal told you, that they are not all to perform it in the same Methods: but each sort of them,
And thus have I shown you, who those spiritual Ones Are, to whom it belongs to restore fallen, and wounded Brothers: and withal told you, that they Are not all to perform it in the same Methods: but each sort of them,
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And indeed, it is so in the natural Body also, according to which the Apostle modules the Regulation of the spirial Body, in the chapter before quoted, 1 Cor. 12. 27. wherein he tells us, that in both, there are NONLATINALPHABET, Members (as we read it) in particular, i. e.
And indeed, it is so in the natural Body also, according to which the Apostle modules the Regulation of the spirial Body, in the chapter before quoted, 1 Cor. 12. 27. wherein he tells us, that in both, there Are, Members (as we read it) in particular, i. e.
each assigned to its particular Office: and yet, in those distingu•shed Stations, and Offices, they have, or ought to have the same Care one for another, (v. 25.) i. e.
each assigned to its particular Office: and yet, in those distingu•shed Stations, and Offices, they have, or ought to have the same Care one for Another, (v. 25.) i. e.
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And as (to apply it to the present Case) if the least Toe, in (the lowest part) the Foot, be wounded, or pained in any kind, every other Member is concerned to assist the Cure:
And as (to apply it to the present Case) if the least Toe, in (the lowest part) the Foot, be wounded, or pained in any kind, every other Member is concerned to assist the Cure:
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and laid on it, that it may in the easiest posture be presented to the Eye, and Hand, to view in what State it is, and apply proper Remedies thereunto;
and laid on it, that it may in the Easiest posture be presented to the Eye, and Hand, to view in what State it is, and apply proper Remedies thereunto;
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and the very Head, Shoulders, Neck, Back, and Bulk of the Body, contract themselves into a narrower Compass to facilitate the Cure: so should it be in the mystical Body of Christ: every other Member, in its proper place, ought to do what belongs thereto;
and the very Head, Shoulders, Neck, Back, and Bulk of the Body, contract themselves into a narrower Compass to facilitate the Cure: so should it be in the mystical Body of christ: every other Member, in its proper place, ought to do what belongs thereto;
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And accordingly, (1) those of the Spiritualty, in the lowest Notion (according to our former Partition,) even the meanest Members of this spiritual Body, are,
And accordingly, (1) those of the Spiritualty, in the lowest Notion (according to our former Partition,) even the Meanest Members of this spiritual Body, Are,
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as (by relation, mutual Dealing, Acquaintance, and freedom of Conversation, they have Opportunities offered them,) to observe what is amiss in each other,
as (by Relation, mutual Dealing, Acquaintance, and freedom of Conversation, they have Opportunities offered them,) to observe what is amiss in each other,
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as they see these Endeavours disappointed by obstinate Incorrigibleness, and Crimes grow more Scandalous and Infectious; to shew their dislike of them, by lessening their Intimacies, and Familiarities of Conversation with them:
as they see these Endeavours disappointed by obstinate Incorrigibleness, and Crimes grow more Scandalous and Infectious; to show their dislike of them, by lessening their Intimacies, and Familiarities of Conversation with them:
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and (last of all,) to apply themselves to the Officers of the particular Society of Christians to whom they belong, that they may, in their particular Places,
and (last of all,) to apply themselves to the Officers of the particular Society of Christians to whom they belong, that they may, in their particular Places,
(2.) And those spiritual Ones (in the second Notion before-mentioned,) who are or are esteemed to be, beyond the Community of Christians, in Parts, and Gifts, or by Educaion, Quality, or Degree, capable of doing more Good by their Influence than others;
(2.) And those spiritual Ones (in the second Notion beforementioned,) who Are or Are esteemed to be, beyond the Community of Christians, in Parts, and Gifts, or by Educaion, Quality, or Degree, capable of doing more Good by their Influence than Others;
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are to take all occasional Advantages, which Providence offers them, (especially among their Equals, and those who have any more then ordinary Deference for them,
Are to take all occasional Advantages, which Providence offers them, (especially among their Equals, and those who have any more then ordinary Deference for them,
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and Encouraging those in Ecclesiastical Authority, to the utmost of their Power, to the doing of their Duty, that by their joynt Concurrence, the greatest Offenders may, (as well as the meanest) be brought under those due Methods of Cure, in reference to their spiritual Distempers.
and Encouraging those in Ecclesiastical authority, to the utmost of their Power, to the doing of their Duty, that by their joint Concurrence, the greatest Offenders may, (as well as the Meanest) be brought under those due Methods of Cure, in Referente to their spiritual Distempers.
(3) And lastly, those who by Office in the Church, are (as I before told you) most peculiarly Entituled to the Denomination of spiritual Persons in the Text, are, (when all other Means have been used,
(3) And lastly, those who by Office in the Church, Are (as I before told you) most peculiarly Entitled to the Denomination of spiritual Persons in the Text, Are, (when all other Means have been used,
when they come to their Notice by regular Information, and Presentment; or otherwise, to examine their Facts with their particular aggravating, or lessening Circumstances:
when they come to their Notice by regular Information, and Presentment; or otherwise, to examine their Facts with their particular aggravating, or lessening circumstances:
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and upon full Examination, Authoritatively to Admonish and Exhort, and Reprove them, and finally to pass Judgment, and by the Censures of the Church, to Prosecute them, either to their Amendment, by enjoyning them such penitential Acknowledgments of their Crimes, as may testifie their Repentance for them, satisfie the Church for the Scandal given by them,
and upon full Examination, Authoritatively to Admonish and Exhort, and Reprove them, and finally to pass Judgement, and by the Censures of the Church, to Prosecute them, either to their Amendment, by enjoining them such penitential Acknowledgments of their Crimes, as may testify their Repentance for them, satisfy the Church for the Scandal given by them,
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or like Sins, and others by their Examples, from such Courses: and if they shall obstinately refuse such a Salutiferus Penance, to proceed to the greater, or lesser Excommunication, as the Degrees of their Obstinacy deserve.
or like Sins, and Others by their Examples, from such Courses: and if they shall obstinately refuse such a Salutiferus Penance, to proceed to the greater, or lesser Excommunication, as the Degrees of their Obstinacy deserve.
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And lastly, upon their returning to a better Mind, (in case those Methods, through God's Grace, reduce them,) to grant them Absolution in the Name of Christ, and his Church, and thereby, to loosen those they have bound, to forgive them, restore them to the Communion of the Church,
And lastly, upon their returning to a better Mind, (in case those Methods, through God's Grace, reduce them,) to grant them Absolution in the Name of christ, and his Church, and thereby, to loosen those they have bound, to forgive them, restore them to the Communion of the Church,
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and confirm their Love to them, in the Sense of those Scripture Expressions, used to that purpose, Matth. 16, 19. 18, 18. John 20. 23. 2 Cor. 2. 7, 8. &c.
and confirm their Love to them, in the Sense of those Scripture Expressions, used to that purpose, Matthew 16, 19. 18, 18. John 20. 23. 2 Cor. 2. 7, 8. etc.
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and all others are to perform your and their Parts, in reference to so Christian a Duty; I think, the most proper use of all this Discourse that we can make, is,
and all Others Are to perform your and their Parts, in Referente to so Christian a Duty; I think, the most proper use of all this Discourse that we can make, is,
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1. To reflect with holy Grief, upon the great Defects in point of Ecclesiastical Discipline; ordained by our Saviour, for so Great and Holy an End, which at this Day, all Christian Churches lie under,
1. To reflect with holy Grief, upon the great Defects in point of Ecclesiastical Discipline; ordained by our Saviour, for so Great and Holy an End, which At this Day, all Christian Churches lie under,
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and the great Danger of so many Souls in them, for want of sufficient Remedies against the Distempers and Diseases they are exposed to, and too often over-run withal.
and the great Danger of so many Souls in them, for want of sufficient Remedies against the Distempers and Diseases they Are exposed to, and too often overrun withal.
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There being hardly any Church in the World, that since the Cessation of Miracles, (which kept the World in Awe by the Attestation they gave of the divine Authority, backing the Censures of the Church, with!
There being hardly any Church in the World, that since the Cessation of Miracles, (which kept the World in Awe by the Attestation they gave of the divine authority, backing the Censures of the Church, with!
dreadful Executions of obstinate Offenders) ever attained to that intrinsick Power, as to be able to stand on its own Legs; but has been fain to call in the Civil Magistracy to its Assistance: (and in most places) has too unhappily purchased its Assistance, with the considerable lessening of its Orthodoxy, Unity, or Revenues;
dreadful Executions of obstinate Offenders) ever attained to that intrinsic Power, as to be able to stand on its own Legs; but has been fain to call in the Civil Magistracy to its Assistance: (and in most places) has too unhappily purchased its Assistance, with the considerable lessening of its Orthodoxy, Unity, or Revenues;
2. Earnestly to desire (as our Church Professeth to do) that the godly Discipline of the Primitive Church, of putting all who are Convicted of notorious Sin, to open Penance, were in its original Perfection restored again, in order to the great Ends there mentioned:
2. Earnestly to desire (as our Church Professes to do) that the godly Discipline of the Primitive Church, of putting all who Are Convicted of notorious since, to open Penance, were in its original Perfection restored again, in order to the great Ends there mentioned:
And such Desires, expressed in our earnest Prayers to God, it may be hoped, may induce him, in time, to make all the Kingdoms of the Earth (in this respect) the Kingdoms of the Lord,
And such Desires, expressed in our earnest Prayers to God, it may be hoped, may induce him, in time, to make all the Kingdoms of the Earth (in this respect) the Kingdoms of the Lord,
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and the Times and Seasons wherein it is to be Accomplished, have filled the Christian World with so many Disputes, from the Times of the first Chiliasts, down to our Dayes;
and the Times and Seasons wherein it is to be Accomplished, have filled the Christian World with so many Disputes, from the Times of the First Chiliasts, down to our Days;
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and so many irregular Attempts of Indiscreet, and sometimes furious Zeal to Accomplish it. and we have another comfortable Promise, applicable to that purpose;
and so many irregular Attempts of Indiscreet, and sometime furious Zeal to Accomplish it. and we have Another comfortable Promise, applicable to that purpose;
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yet) is sufficiently assisted by them, to redress, if well followed, most notorious Immoral•ties; or at least, to render them so uneasie to those that are guilty of them;
yet) is sufficiently assisted by them, to redress, if well followed, most notorious Immoral•ties; or At least, to render them so uneasy to those that Are guilty of them;
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for the quarelsome Dissenters from our Church, to impute the abounding of such Crimes to the Church-constitution; and from thence to frame colourable Excuses for their Separations from it;
for the quarrelsome Dissenters from our Church, to impute the abounding of such Crimes to the Church constitution; and from thence to frame colourable Excuses for their Separations from it;
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let those of us, at least, who profess to own parochial Communion, (and especially the Officers of these Churches legally Constituted,) rather choose (with Moses) to stand alone in the Gap, then endanger the breaking in of God's Wrath upon us,
let those of us, At least, who profess to own parochial Communion, (and especially the Officers of these Churches legally Constituted,) rather choose (with Moses) to stand alone in the Gap, then endanger the breaking in of God's Wrath upon us,
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for suffering our Laws, so sar as they will extend, to sleep, in so general an Inundation of licentious Debauchery: Let us, (after private Admonitions and Reproofs, tryed in vain, by warning the Unruly,) make saithful Presentments of Incorrigible Offenders to the Ecclesiastical Judicatories; that they may either be Restored to a sounder Constitution, and better Conversation, by publick Penance, or the Church rid of them, (both as to Infection, and Scandal) by Excommunication.
for suffering our Laws, so sar as they will extend, to sleep, in so general an Inundation of licentious Debauchery: Let us, (After private Admonitions and Reproofs, tried in vain, by warning the Unruly,) make saithful Presentments of Incorrigible Offenders to the Ecclesiastical Judges; that they may either be Restored to a sounder Constitution, and better Conversation, by public Penance, or the Church rid of them, (both as to Infection, and Scandal) by Excommunication.
and that is (in the Spirit of Meekness.) as follows in the Text, (he that is overtaken in a fault, must be restored, NONLATINALPHABET) in a meek manner, by those that undertake the Cure.
and that is (in the Spirit of Meekness.) as follows in the Text, (he that is overtaken in a fault, must be restored,) in a meek manner, by those that undertake the Cure.
and rendred, Meekness; is, (as Moralists define it,) a Vertue, which Checks, and keeps within due Bounds of Modcration, the otherwise unruly Passions of Anger and Revenge;
and rendered, Meekness; is, (as Moralists define it,) a Virtue, which Checks, and keeps within due Bounds of Modcration, the otherwise unruly Passion of Anger and Revenge;
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2ly. That this moral Vertue, as it is improved by divine Grace, becomes a Fruit of the Holy Spirit, and is mentioned as such, by our Apostle in the Chap. next preceeding this, Gal. 5. 23. v. 23. And hence, Interpreters ordinarily are apt to derive the reason of this annexing (Spirit) to (Meekness) in the Text; so, that the Spirit of Meekness, in this Notion, means only such a Meekness, as is the Fruit of the Spirit.
2ly. That this moral Virtue, as it is improved by divine Grace, becomes a Fruit of the Holy Spirit, and is mentioned as such, by our Apostle in the Chap. next preceding this, Gal. 5. 23. v. 23. And hence, Interpreters ordinarily Are apt to derive the reason of this annexing (Spirit) to (Meekness) in the Text; so, that the Spirit of Meekness, in this Notion, means only such a Meekness, as is the Fruit of the Spirit.
But I think rather, the reason of joyning (Spirit) to (Meekness) here, is rather to be setched from parallel Phrases, in the Old Testament, and so is an Hebraism, as many other Forms of Speaking are, in the New Testament. Now the Hebrews frequently use, to express any vehement Impulse, or strong and frequent Propension of the Mind, to such or such a thing, by the Name of the spirit thereof.
But I think rather, the reason of joining (Spirit) to (Meekness) Here, is rather to be setched from parallel Phrases, in the Old Testament, and so is an Hebraism, as many other Forms of Speaking Are, in the New Testament. Now the Hebrews frequently use, to express any vehement Impulse, or strong and frequent Propension of the Mind, to such or such a thing, by the Name of the Spirit thereof.
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Thus (in evil things) is the Spirit of Jealousie, used for a strong and vehement Jealousie, Num. 5. 14. A Spirit of Whoredomes, for a vehement Inclination to whoredomes. Hos. 4. 12. A Spirit of deep sleep, for a continual lethargical Propension. Is. 29. 10. and (in good things also) a Spirit of Understanding, Job 20. 3. and Judgment, Is. 4. 4. and Counsel, and the Fear of the Lord, Is. 11. 3. (not excluding the Original of them,
Thus (in evil things) is the Spirit of Jealousy, used for a strong and vehement Jealousy, Num. 5. 14. A Spirit of Whoredoms, for a vehement Inclination to whoredoms. Hos. 4. 12. A Spirit of deep sleep, for a continual lethargical Propension. Is. 29. 10. and (in good things also) a Spirit of Understanding, Job 20. 3. and Judgement, Is. 4. 4. and Counsel, and the fear of the Lord, Is. 11. 3. (not excluding the Original of them,
and a large Proportion of Meekness, upon such Occasions, exercised towards fallen Brethren, for your Restitution, possessing, and strongly influencing the Spirits of those who go about so Charitable a Work;
and a large Proportion of Meekness, upon such Occasions, exercised towards fallen Brothers, for your Restitution, possessing, and strongly influencing the Spirits of those who go about so Charitable a Work;
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3. That the Meekness, the Spirit whereof is here recommended, is not to be understood in a s•rict philosophical Sense, as it is confined to the Regulation of the Passions of Anger and Revenge only;
3. That the Meekness, the Spirit whereof is Here recommended, is not to be understood in a s•rict philosophical Sense, as it is confined to the Regulation of the Passion of Anger and Revenge only;
but in a larger Notion, as it lays Restraints also on those of Pride and Contempt of others: And so it includes in its Compass, those excellent Qualities that follow, that is, (first) of Patience, in undergoing the greatest Evils from God, as owning that we deserve worse; and thankfulness for the least Mercies, as judging our selves unworthy of them; (2) modest Submission to our Superiours, among Men; obeying their Lawful, and candidly interpreting their dubious Commands. 3 all obliging Kindness, and respectful Civilities to our Equals; rather preferring them in Honour, then contending with them for Punctilio 's of that Nature, Rom. 12. 10. Especially,
but in a larger Notion, as it lays Restraints also on those of Pride and Contempt of Others: And so it includes in its Compass, those excellent Qualities that follow, that is, (First) of Patience, in undergoing the greatest Evils from God, as owning that we deserve Worse; and thankfulness for the least mercies, as judging our selves unworthy of them; (2) modest Submission to our Superiors, among Men; obeying their Lawful, and candidly interpreting their dubious Commands. 3 all obliging Kindness, and respectful Civilities to our Equals; rather preferring them in Honour, then contending with them for Punctilio is of that Nature, Rom. 12. 10. Especially,
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Eph. 3. 8. and if they be bad, to lessen their Crimes, in ballance with our own, and (by his Example) reflecting on our selves as chief of Sinners, 1 Tim. 1. 15. (4) Kindly, and Mildly and Prudently taking notice of their Faults; and taking it kindly from them,
Ephesians 3. 8. and if they be bad, to lessen their Crimes, in balance with our own, and (by his Exampl) reflecting on our selves as chief of Sinners, 1 Tim. 1. 15. (4) Kindly, and Mildly and Prudently taking notice of their Faults; and taking it kindly from them,
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when they in like manner take notice of ours, and reprove us for them; (5) not rejoycing, though they be our Enemies; in any Ill they do, or suffer, 1 Cor. 13. 6, (6) not hastily quarelling them for little Injuries, and being ready to receive, and give moderate Satisfaction for such, on either side.
when they in like manner take notice of ours, and reprove us for them; (5) not rejoicing, though they be our Enemies; in any Ill they do, or suffer, 1 Cor. 13. 6, (6) not hastily quarrelling them for little Injuries, and being ready to receive, and give moderate Satisfaction for such, on either side.
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and being ready, on just Occasions, to do them all Offices of Humanity, or Christianity; never oppressing them by our Power or Purse; nor in any Case, Tyrannically using the Advantages we have over them,
and being ready, on just Occasions, to do them all Offices of Humanity, or Christianity; never oppressing them by our Power or Purse; nor in any Case, Tyrannically using the Advantages we have over them,
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or with a contemptuous Imperiousness, provoking them to Wrath, Eph. 6. 4. and moderating Threatnings, (and Corrections) by What is Just and Equal, v. 9. and Col. 4. 1. yea if Children, or even Slaves to us, (as most Servants were,
or with a contemptuous Imperiousness, provoking them to Wrath, Ephesians 6. 4. and moderating Threatenings, (and Corrections) by What is Just and Equal, v. 9. and Col. 4. 1. yea if Children, or even Slaves to us, (as most Servants were,
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1. Even Ecclesiastical Officers, that have the NONLATINALPHABET, or rod, are not to use it always, nor indeed, ever when Lenity will prevail; but rather, (as the Apostle intimates he desired, 1 Cor. 4. 21.) to reclaim Offenders with the spirit of Meekness: and when their Obstinacy calls for it, to lay on that Rod most severaly,
1. Even Ecclesiastical Officers, that have the, or rod, Are not to use it always, nor indeed, ever when Lenity will prevail; but rather, (as the Apostle intimates he desired, 1 Cor. 4. 21.) to reclaim Offenders with the Spirit of Meekness: and when their Obstinacy calls for it, to lay on that Rod most severally,
and withal, to shew with how much unwillingness they are forced to it, and that their fatherly Bowels (as Gods towards Ephraim) are troubled for them; and pronounce Sentence, (as the Apostle doth against the irregular Walkers among the Philippians, ch. 3. 18, 19.) when he daclareth them Enemies to the Cross of Christ, and denounceth the Destruction from God impendent over them,) with compassionate Tears, or equivalent Indications of Condolency.
and withal, to show with how much unwillingness they Are forced to it, and that their fatherly Bowels (as God's towards Ephraim) Are troubled for them; and pronounce Sentence, (as the Apostle does against the irregular Walker's among the Philippians, changed. 3. 18, 19.) when he daclareth them Enemies to the Cross of christ, and Denounceth the Destruction from God impendent over them,) with compassionate Tears, or equivalent Indications of Condolency.
2. And with a Spirit much of the same Temper, should all other Christians carry themselves, in the several Circumstances, wherein their Brethren's falls come under their notice.
2. And with a Spirit much of the same Temper, should all other Christians carry themselves, in the several circumstances, wherein their Brothers' falls come under their notice.
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If their Crimes be only Private, their Admonitions and Reproofs are to be so too; and those managed with all Modest, Kind, and discreet Deportment, and Language proportionable;
If their Crimes be only Private, their Admonitions and Reproofs Are to be so too; and those managed with all Modest, Kind, and discreet Deportment, and Language proportionable;
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not to do it Rashly, and in a Passion, but Deliberately, and with that Gradation which our Saviour commands us to observe, Mat. 18. 17. and when it comes in the Issue, to the Censure of the Church, and the Offenders are by just Penance exposed to publick Shame, we are not to entertain them (in so doing before us,
not to do it Rashly, and in a Passion, but Deliberately, and with that Gradation which our Saviour commands us to observe, Mathew 18. 17. and when it comes in the Issue, to the Censure of the Church, and the Offenders Are by just Penance exposed to public Shame, we Are not to entertain them (in so doing before us,
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and the Congregation) with Countenances, and Carriages, importing Lightness, and Frothiness of Spirit much less, with Jeers, Flouts, or Reproaches, in Word or Gesture: but with a Serious and composed Gravity of Spirit; and Demeanour through the whole Action; such as may speak u•pitiful and compassionate Spectator of so sad a Scene, an• withal devout Assistants of them,
and the Congregation) with Countenances, and Carriages, importing Lightness, and Frothiness of Spirit much less, with Jeers, Flouts, or Reproaches, in Word or Gesture: but with a Serious and composed Gravity of Spirit; and Demeanour through the Whole Actium; such as may speak u•pitiful and compassionate Spectator of so sad a Scene, an• withal devout Assistants of them,
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and lastly, when the Action •• over, and they Authoritatively Restored to the Peace of th• Church, and Re-admitted to the Communion of that holy Soc•ety;
and lastly, when the Actium •• over, and they Authoritatively Restored to the Peace of th• Church, and Readmitted to the Communion of that holy Soc•ety;
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we ought to be ready to Re-admit them also into ou• particular Affections, and with all brotherly Kindness to Embrace them, to give them the right Hand of Fellowship, to we•come them again into Christs Fold, from whence they strayed: and thence forward no more to remember their former Failings; and much less, to Reproach them with,
we ought to be ready to Readmit them also into ou• particular Affections, and with all brotherly Kindness to Embrace them, to give them the right Hand of Fellowship, to we•come them again into Christ Fold, from whence they strayed: and thence forward no more to Remember their former Failings; and much less, to Reproach them with,
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For such a Carriage, in such Cases, is both Unmanly, and Unchristian. Unmanly, as that which is inconsistent with good Breeding, in the Judgment of all civil Societies; and much more Unchristian, as that which directly breaks one of Christ's great Commands of mutual Forgiveness, Eph. 4. 32. Col. 3. 12, 13. and upon the Non-performance whereof, our very Pardon from God himself, is Suspended. Matt. 6. 14. Mark 11. 25, 26. Nay more, our very Prayers are denied Access to him for Pardon to our selves;
For such a Carriage, in such Cases, is both Unmanly, and Unchristian. Unmanly, as that which is inconsistent with good Breeding, in the Judgement of all civil Societies; and much more Unchristian, as that which directly breaks one of Christ's great Commands of mutual Forgiveness, Ephesians 4. 32. Col. 3. 12, 13. and upon the Non-performance whereof, our very Pardon from God himself, is Suspended. Matt. 6. 14. Mark 11. 25, 26. Nay more, our very Prayers Are denied Access to him for Pardon to our selves;
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Wherein we are enjoyned to forgive, as God for Christ's sake hath forgiven us: And how that is, the Scripture in many emphatical Forms of Speech tells us:
Wherein we Are enjoined to forgive, as God for Christ's sake hath forgiven us: And how that is, the Scripture in many emphatical Forms of Speech tells us:
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to wit, (the Duty of Restoring our fallen Brethren with the Spirit of Meekness.) I have only remaining, to touch in a few Words, the two Motives which the Apostle here urgeth, to induce us to perform it in the manner Prescribed:
to wit, (the Duty of Restoring our fallen Brothers with the Spirit of Meekness.) I have only remaining, to touch in a few Words, the two Motives which the Apostle Here urges, to induce us to perform it in the manner Prescribed:
as we are Men, ought to prevail with us, to consider our fallen Brethren, as those betwixt whom and us, only the Grace of God, (not any Prerogative, or peculiar Power, or Vertue of our own) hath put a Difference.
as we Are Men, ought to prevail with us, to Consider our fallen Brothers, as those betwixt whom and us, only the Grace of God, (not any Prerogative, or peculiar Power, or Virtue of our own) hath put a Difference.
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1. Which Motive it concerns 〈 ◊ 〉 even the most Spiritual, such as are most eminently so, by Office in the Church; and though (as I before intimated) it ought not to induce them to lay aside the NONLATINALPHABET,
1. Which Motive it concerns 〈 ◊ 〉 even the most Spiritual, such as Are most eminently so, by Office in the Church; and though (as I before intimated) it ought not to induce them to lay aside the,
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yet ought to prevail even with them, not to use it, where it may without hazard of Souls, and Scandal to the Church, be forborn: and when Necessity inforceth them to use it, to shew,
yet ought to prevail even with them, not to use it, where it may without hazard of Souls, and Scandal to the Church, be forborn: and when Necessity enforceth them to use it, to show,
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For even they are obliged, (by the sad Examples, both in Scripture, and too common Experience set before them) to consider themselves, as liable to be Tempted, either with the same, or other, as foul Crimes as those are, which they are to Censure.
For even they Are obliged, (by the sad Examples, both in Scripture, and too Common Experience Set before them) to Consider themselves, as liable to be Tempted, either with the same, or other, as foul Crimes as those Are, which they Are to Censure.
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or thinks himself more Spiritual, then others, whose Actions speak them (in the Apostles Phrase) more Carnal. For to every such Person, in a particular Apostrophe, my Text speaks, (consider thy self, least thou also be tempted.) Noah,
or thinks himself more Spiritual, then Others, whose Actions speak them (in the Apostles Phrase) more Carnal. For to every such Person, in a particular Apostrophe, my Text speaks, (Consider thy self, lest thou also be tempted.) Noah,
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and withal, to flatter themselves in their own Eyes, and Vaunt themselves before others, (though they be Carnal enough as to other Fruits of the Flesh) that they are not such Sinners, as those whom (with the Publican, Luke 18. 13.) they see beating their Breasts, and begging Mercy of God,
and withal, to flatter themselves in their own Eyes, and Vaunt themselves before Others, (though they be Carnal enough as to other Fruits of the Flesh) that they Are not such Sinners, as those whom (with the Publican, Lycia 18. 13.) they see beating their Breasts, and begging Mercy of God,
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and the Congregation to which yet, would they consider themselves, as our Apostle adviseth, might easily find, that though they are not open Adulterers, or Fornicators, yet possibly they are, secretly such, or (if not so,
and the Congregation to which yet, would they Consider themselves, as our Apostle adviseth, might Easily find, that though they Are not open Adulterers, or Fornicators, yet possibly they Are, secretly such, or (if not so,
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neither yet) common Swearers, or Drunkards, or profane Scoffers at Religion: or, if they make a shew of something like Piety before the World, yet) possibly cheating Traders, Exactors, Oppressors, Grinders of the Faces of the Poor;
neither yet) Common Swearers, or Drunkards, or profane Scoffers At Religion: or, if they make a show of something like Piety before the World, yet) possibly cheating Traders, Exactors, Oppressors's, Grinders of the Faces of the Poor;
to be eternally an abomination to the Lord, Luke 16. 15. 2. The secend Motive here tendred to our Consideration, is, that by treating offending Brethren, in order to their Recovery with the Spirit of Meekness, (and so bearing their Burdens, by a compassionate Temper towards them,) we Act as Christians; and (fulfil the Law of Christ;) who hath herein placed a great part of that Blessedness which his Religion Conducts us to.
to be eternally an abomination to the Lord, Lycia 16. 15. 2. The secend Motive Here tendered to our Consideration, is, that by treating offending Brothers, in order to their Recovery with the Spirit of Meekness, (and so bearing their Burdens, by a compassionate Temper towards them,) we Act as Christians; and (fulfil the Law of christ;) who hath herein placed a great part of that Blessedness which his Religion Conducts us to.
Matt. 5. 5. Hath commended it to us by his own Example; and made this a part of that easie Yoke, which he lays on us, in order to our everlasting Rest, to learn of him to be meek and lowly in heart, Matt. 11. 28, 29, 30. And indeed, there is nothing, wherein his Life was more eminently Exemplary, than in his Meekness towards penitent Offenders. And we may make a guess at his Temper toward such, by his frequent Conversation, (in order to the Reclaiming them,) with Publicans and Sinners, in opposition to the sowre Humor of the austere Pharisees, Matt. 9. 11, 12, 13. 11. 19. By his Treatment of the Woman, that Penitently washed his feet with tears, and wiped them with the hairs of her head, &c. Luke 7. 38, 39. &c. And the other Woman Accused of Adultery, John 8. 10, 11. &c. Who,
Matt. 5. 5. Hath commended it to us by his own Exampl; and made this a part of that easy Yoke, which he lays on us, in order to our everlasting Rest, to Learn of him to be meek and lowly in heart, Matt. 11. 28, 29, 30. And indeed, there is nothing, wherein his Life was more eminently Exemplary, than in his Meekness towards penitent Offenders. And we may make a guess At his Temper towards such, by his frequent Conversation, (in order to the Reclaiming them,) with Publicans and Sinners, in opposition to the sour Humour of the austere Pharisees, Matt. 9. 11, 12, 13. 11. 19. By his Treatment of the Woman, that Penitently washed his feet with tears, and wiped them with the hairs of her head, etc. Lycia 7. 38, 39. etc. And the other Woman Accused of Adultery, John 8. 10, 11. etc. Who,
yet, it must be supposed, that our Saviour saw that in her, which rendred her malleable to receive the Impressions of that meek Dismission from him, with Assurance of his Pardon, provided she Sinned no more; i. e.
yet, it must be supposed, that our Saviour saw that in her, which rendered her malleable to receive the Impressions of that meek Dismission from him, with Assurance of his Pardon, provided she Sinned no more; i. e.
But I must not, in the close of this Discourse, omit to touch somewhat on the Duty of Criminals themselves towards those who endeavour to restore them.
But I must not, in the close of this Discourse, omit to touch somewhat on the Duty of Criminals themselves towards those who endeavour to restore them.
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1. As to the thing to be done, if the spiritual Brethren be obliged to restore the fallen Ones, it is most highly reasonable, that they themselves should not be unwilling, but rather readily comply with their Endeavours, in order to their own Restitution. For indeed, Self-love, is the measure by which all Love to our Neighbours is to be regulated.
1. As to the thing to be done, if the spiritual Brothers be obliged to restore the fallen Ones, it is most highly reasonable, that they themselves should not be unwilling, but rather readily comply with their Endeavours, in order to their own Restitution. For indeed, Self-love, is the measure by which all Love to our Neighbours is to be regulated.
And proportionably, here, Love to himself in the wounded Pationt, (in reason,) ought to Operate more strongly on him to desire to be Cured; than Kindness, or Compassion, can Operate upon the Chyrurgeon, to be at the Pains, or Charge to Cure him.
And proportionably, Here, Love to himself in the wounded Pationt, (in reason,) ought to Operate more strongly on him to desire to be Cured; than Kindness, or Compassion, can Operate upon the Chirurgeon, to be At the Pains, or Charge to Cure him.
And therefore, when any ones Conscience Smites him for the most secret Sins, and he cannot by his own Endeavours betwixt God and his own Soul, recover his inward Peace; it is certainly, his Duty, of himself, to open his Wound to some skilful spiritual Chirurgeon, and commit himself Voluntarily to his Conduct for his Cure; and especially,
And Therefore, when any ones Conscience Smites him for the most secret Sins, and he cannot by his own Endeavours betwixt God and his own Soul, recover his inward Peace; it is Certainly, his Duty, of himself, to open his Wound to Some skilful spiritual Chirurgeon, and commit himself Voluntarily to his Conduct for his Cure; and especially,
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much less, must they quarrel them, for not being willing to suffer Sin upon them; but rather take it as a Kindness, that the righteous smites them, Psal. 141. 5.
much less, must they quarrel them, for not being willing to suffer since upon them; but rather take it as a Kindness, that the righteous smites them, Psalm 141. 5.
And lastly, if the Sin be Publickly, and scandalously Notorious; they should be ready to use all lawful Means, yea, rather, seek out after the most proper Expedients, in order to the giving as publick Satisfaction to the offended Congregation; and much more, are they obliged to comply with the lawful Discipline of the Church, and submit to the Methods, which in this Case are appointed for their Restitution.
And lastly, if the since be Publicly, and scandalously Notorious; they should be ready to use all lawful Means, yea, rather, seek out After the most proper Expedients, in order to the giving as public Satisfaction to the offended Congregation; and much more, Are they obliged to comply with the lawful Discipline of the Church, and submit to the Methods, which in this Case Are appointed for their Restitution.
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For otherwise, they will incur the desperate Hazard of hardening their Hearts, and Necks in Sin and endanger themselves to be judicially hardned by God, till they be Destroyed without Remedy; according to the dreadful Threatnings, levelled against such Obstinacy in Scripture, especially, Psal. 95. 8. Heb. 3. 15. and Psal. 81. 12. Prov. 28. 14, 29. 1 John 12. 40. Rom. 2. 5. &c. 2. And as to the manner of doing it;
For otherwise, they will incur the desperate Hazard of hardening their Hearts, and Necks in since and endanger themselves to be judicially hardened by God, till they be Destroyed without Remedy; according to the dreadful Threatenings, leveled against such Obstinacy in Scripture, especially, Psalm 95. 8. Hebrew 3. 15. and Psalm 81. 12. Curae 28. 14, 29. 1 John 12. 40. Rom. 2. 5. etc. 2. And as to the manner of doing it;
there is as much Reason, why the Spirit of Meekness should shew it self in the fallen Brethren as in those, who undertake to Restore them. Yea, indeed, much more;
there is as much Reason, why the Spirit of Meekness should show it self in the fallen Brothers as in those, who undertake to Restore them. Yea, indeed, much more;
Besides, in their Case, they have no appearance of Reason, to justifie them in the Passions of Anger, or Revenge. For who can think it Rational, to be angry with another,
Beside, in their Case, they have no appearance of Reason, to justify them in the Passion of Anger, or Revenge. For who can think it Rational, to be angry with Another,
for such Offices, as really, and in due Estimation, carry in them the greatest, and most obliging Kindnesses; and such are indeed, all pious and charitable Attempts, to Rescue a Man from Sin, and Hell the greatest Evils,
for such Offices, as really, and in due Estimation, carry in them the greatest, and most obliging Kindnesses; and such Are indeed, all pious and charitable Attempts, to Rescue a Man from since, and Hell the greatest Evils,
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yea, though the Attempter, (through Haste, and inconsiderate Zeal, should be undecently rough, and forget his wonted Meekness; yet his Love, in such a Case, in all reason, should excuse his Rudeness. And afterwards, to reflect on this,
yea, though the Attempter, (through Haste, and inconsiderate Zeal, should be undecently rough, and forget his wonted Meekness; yet his Love, in such a Case, in all reason, should excuse his Rudeness. And afterwards, to reflect on this,
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as deserving a Revenge; is certainly, as unreasonable, as it is to return Evil for Good, which David complains of, asa most unaccountable Malice, Psal. 109. 4, 5,
as deserving a Revenge; is Certainly, as unreasonable, as it is to return Evil for Good, which David complains of, asa most unaccountable Malice, Psalm 109. 4, 5,
And as little colour of Reason can such Persons have for Pride, which another way is wont to dislodge Meekness. For there is nothing more unreasonable,
And as little colour of Reason can such Persons have for Pride, which Another Way is wont to dislodge Meekness. For there is nothing more unreasonable,
And this is the Duty, I am, (in the last place,) to press upon you, that now appear as Penitents, in this Congregation. It is certainly, to be commended in you, that you have been willing to accept of the Punishment, the Church in Christ's Name, hath inflicted on you for your Iniquity. And I hope, it proceeds from an hearty desire to be restored to your Integrity, by Repentance; and that the Confessions you are to make before God and his Church, will be accompanied with a deep sense of true Sorrow, and brokenness of Heart, which may render it as acceptable a sacrifice to God, as David's was, Psal. 51. 17. and that none of you will play the Hypocrites with God,
And this is the Duty, I am, (in the last place,) to press upon you, that now appear as Penitents, in this Congregation. It is Certainly, to be commended in you, that you have been willing to accept of the Punishment, the Church in Christ's Name, hath inflicted on you for your Iniquity. And I hope, it proceeds from an hearty desire to be restored to your Integrity, by Repentance; and that the Confessions you Are to make before God and his Church, will be accompanied with a deep sense of true Sorrow, and brokenness of Heart, which may render it as acceptable a sacrifice to God, as David's was, Psalm 51. 17. and that none of you will play the Hypocrites with God,
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And indeed, according to your Sincerity herein, you are to expect God's Pardon; and according to the Evidence you give thereof, by your meek and humble Demeanour, (joyned with the other circumstantial Evidences of true Sorrow, which naturally attend it where it is so) you will be entitled to the Churches also.
And indeed, according to your Sincerity herein, you Are to expect God's Pardon; and according to the Evidence you give thereof, by your meek and humble Demeanour, (joined with the other circumstantial Evidences of true Sorrow, which naturally attend it where it is so) you will be entitled to the Churches also.
And I must tell you, the Church will have the more reason to be satisfied herein, by your meek Submission to those Habits, and Rites of Penitence, which she, in Conformity to the ancient Times, enjoyns you, of all which, (and they were very many) our Church, (because many of the rest were abused by the Popish Church,
And I must tell you, the Church will have the more reason to be satisfied herein, by your meek Submission to those Habits, and Rites of Penitence, which she, in Conformity to the ancient Times, enjoins you, of all which, (and they were very many) our Church, (Because many of the rest were abused by the Popish Church,
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when they thought fit to make Penance a Sacrament,) has thought fit generally to retain but two: that of the white Sheet, and Wand, with which her Penitence are enjoyned (if the Crimes require it,) to appear,
when they Thought fit to make Penance a Sacrament,) has Thought fit generally to retain but two: that of the white Sheet, and Wand, with which her Penitence Are enjoined (if the Crimes require it,) to appear,
all the rest being admitted, only in their Course working-day apparrel, with the NONLATINALPHABET, or Wand, to acknowledge they justly deserved the Zod of Discipline, should be used towards them.
all the rest being admitted, only in their Course working-day apparel, with the, or Wand, to acknowledge they justly deserved the Zod of Discipline, should be used towards them.
And the reason of that Difference, is; (as I suppose) because your Offence appearing to your Ecclesiastical Judges, accompanied with many gross and foul Circumstances of wanton Dalliance, betwixt the Wife of another Man, and you, also, a married Person, gave a scandalous Appearance, and notorious cause of Suspicion of actual Adultery; from which Suspicion the Defences you made, did not, (in their Judgment) sufficiently clear you;) as you Confession enjoyns you to acknowledge:
And the reason of that Difference, is; (as I suppose) Because your Offence appearing to your Ecclesiastical Judges, accompanied with many gross and foul circumstances of wanton Dalliance, betwixt the Wife of Another Man, and you, also, a married Person, gave a scandalous Appearance, and notorious cause of Suspicion of actual Adultery; from which Suspicion the Defences you made, did not, (in their Judgement) sufficiently clear you;) as you Confessi enjoins you to acknowledge:
whereas, the Crime of the •est, was of an inferiour Guilt, though very great too, according to the Apostles Aggravation of it, (1 Cor. 6. 13. &c.) and they humbly offered themselves to their Penance, before the Court had passed Judgment upon them, in order thereunto.
whereas, the Crime of the •est, was of an inferior Gilded, though very great too, according to the Apostles Aggravation of it, (1 Cor. 6. 13. etc.) and they humbly offered themselves to their Penance, before the Court had passed Judgement upon them, in order thereunto.
A course square Sheet, without being Fashioned, or Trimmed, being much of Kin to the Sack-cloath, which •ntiently Penitents, (whom God himself in a particular Case, required to present themselves before him, without Ornaments, Exod. 33. 4, 5, 6.) appeared in, as many Scriptures witness:
A course square Sheet, without being Fashioned, or Trimmed, being much of Kin to the sackcloth, which •ntiently Penitents, (whom God himself in a particular Case, required to present themselves before him, without Ornament, Exod 33. 4, 5, 6.) appeared in, as many Scriptures witness:
This Imitation however, the Church thought fit to •etain, rather than to leave Penitents, the choice of coloured, and fashionable Garments, least even Penance it self, should in time turn to an Ostentation of Pride in Apparel, through the affected Emulation of Persons, vainly inclined to Singularity in the Garb they Publickly appear in.
This Imitation however, the Church Thought fit to •etain, rather than to leave Penitents, the choice of coloured, and fashionable Garments, least even Penance it self, should in time turn to an Ostentation of Pride in Apparel, through the affected Emulation of Persons, vainly inclined to Singularity in the Garb they Publicly appear in.
And for the whiteness in particular, of the Vest, I am apt to believe, it might owe it self, to the Conformity, which the Design of publick Penitence, bears to that of Baptism. This being (as the Evangelists call it) the Baptism of Repentance for the Forgiveness of Sins, Mark 1. 4. Luke 3. 3. and that, a Profession of Repentance, in order to the same end, the restoring Penitents who had notoriously broken their Baptismal Vow, to their Baptismal Estate, and Capacity again:
And for the whiteness in particular, of the Vest, I am apt to believe, it might owe it self, to the Conformity, which the Design of public Penitence, bears to that of Baptism. This being (as the Evangelists call it) the Baptism of Repentance for the Forgiveness of Sins, Mark 1. 4. Lycia 3. 3. and that, a Profession of Repentance, in order to the same end, the restoring Penitents who had notoriously broken their Baptismal Voelli, to their Baptismal Estate, and Capacity again:
it is not to me improbable, that the Candidates for both were enjoyned to appear in the same Garb, wherein the one sort (by the Testimony of all Antiquity) were admitted to that Ordinance: from which Practise, the Dominica in Albis, which from the white Vestments worn by the Baptised, on that solemn Day especially appointed Anciently for the publick Administration thereof, still retains with us, the Name of White sunday.
it is not to me improbable, that the Candidates for both were enjoined to appear in the same Garb, wherein the one sort (by the Testimony of all Antiquity) were admitted to that Ordinance: from which practice, the Dominica in Albis, which from the white Vestments worn by the Baptised, on that solemn Day especially appointed Anciently for the public Administration thereof, still retains with us, the Name of White sunday.
if not to the Satisfaction, yet to the stopping the mouth of those, who, (that they may discourage the Practice of publick Penance, so useful for the Souls of Penitents themselves,
if not to the Satisfaction, yet to the stopping the Mouth of those, who, (that they may discourage the Practice of public Penance, so useful for the Souls of Penitents themselves,
And now, (to conclude my Application to you;) remember what I told you, that the sincere Conformity in your Hearts, t• your outward Garb, in the Confessions you are now to make according to your several Cases, can only render you capable o• the benefit of that Absolution, or Ministerial Forgiveness which in the close of this Action, I am impowered by the Church to give you, (as the Apostle expresseth it, 2 Cor. 2. 10. in the Person of Christ: for without it, it will be bestowed o•ly, clave errnate, (as the Schools speak) upon mistaken Subjects and so prove not only Ineffectual, for you good,
And now, (to conclude my Application to you;) Remember what I told you, that the sincere Conformity in your Hearts, t• your outward Garb, in the Confessions you Are now to make according to your several Cases, can only render you capable o• the benefit of that Absolution, or Ministerial Forgiveness which in the close of this Actium, I am Empowered by the Church to give you, (as the Apostle Expresses it, 2 Cor. 2. 10. in the Person of christ: for without it, it will be bestowed o•ly, clave errnate, (as the Schools speak) upon mistaken Subject's and so prove not only Ineffectual, for you good,
but also greatly Prejudicial to you, before him that searcheth the Hea•• and tryeth the Reins, by the Addition of high Presumption, and foul Hypocrisie to your other Crimes; which God of his Mercy give you Grace to prevent. Amen. FINIS.
but also greatly Prejudicial to you, before him that Searches the Hea•• and trieth the Reins, by the Addition of high Presumption, and foul Hypocrisy to your other Crimes; which God of his Mercy give you Grace to prevent. Amen. FINIS.
