The Restoring of Fallen Brethren, Sermon
GALAT. VI. 1. 2.
Brethren, if any man be overtaken in a fault; ye which are ſpiritual, reſtore ſuch an one in the ſpirit of meekneſs: conſidering thy ſelf, leſt thou alſo be tempted.
Bear ye one anothers burdens, and ſo fulfil the law of Chriſt.
ALthough (dearly beloved,) I have of late been deeply affected with Sorrow, and ſecretly Mourned, (as the Apoſtle upon occaſion of the Inceſtuous Corinthians ſcandalous Sin, adviſeth that Church to do, 1 Cor. 5. 2.) for the late Fornications, and filthy Uncleanneſſes, that have been committed in this Neighbourhood, by ſo many Perſons as are now juſtly under Cenſure of the Eccleſiaſtical Judicatory: yet am I, at laſt, (on the other ſide) not a little comforted, that my good Adviſe to divers of the Criminals, who now appear before you, has had ſo good effect, as to render them willing, notwithſtanding all the Diſcouragements, which have. I doubt, been given them by either their obſtinate Fellow-ſinners, or factious Diſſenters from this Church, and it's Diſcipline,) to preſent themſelves here, as Penitents, to perform the Penance enjoyned them; and thereby, to give me occaſion, to inſtruct you all in thoſe Points relating to this Exerciſe of Church-diſcipline, concerning which, except upon ſuch an occaſion, you might not have heard from this Pulpit; and ſo, either through Ignorance, or prejudicated Opinion, have been led into unworthy Apprehenſions concerning it.
And the Text I have choſen, I think, will afford me Grounds ſufficient for the handling all the Heads, to which, on this Occaſion I intend to ſpeak.
You may therefore herein obſerve theſe three Particulars.
I. A Suppoſition, (that Chriſtian Brethren may be overtaken in ſuch Faults as render them like Members out of joynt, in the Body of Chriſt, to which they belong: and ſo need (to prevent their farther Corruption, and danger of becoming Gangrened, and in the Iſſue, cut off) the charitable Endeavours of their Fellows to ſet them in Joynt again.) For ſo the Word (foreign) which we render (reſtore,) does import.
II. A poſitive Duty incumbent on the reſt of the Chriſtian Brethren, (upon ſuch a Suppoſal, actually coming to paſs, in any Chriſtian Society:) to wit, (to uſe all Chriſtian Means they can, thus to reſtore ſuch diſlocated or diſabled Members to their former Soundneſs.)
In order to the better performance of which Duty, there are two Particulars obſervable, under this Head in the Text.
I. The Deſcription of the Perſons who are to act in this charitable Work, (they that are Spiritual;) which Phraſe what it means, you ſhall be informed anon, when I come to that Head.
Secondly, The Aſſignation of the manner how this charitable Duty is to be performed (in the Spirit of Meekneſs.) and that heightned to ſuch a degree of Compaſſion, as gives them a kind of fellow-feeling in the pains thoſe diſlocated Members undergo, called (v. 2.) (bearing one anothers brudens.)
Thirdly, (and laſtly) two proper Motives to induce them to the Performance of this Duty, in the manner directed.
(I.) One, taken from a confiderate Senſibleneſs of common humane Frailty: Hazarding the ſound Members to fall, and bruiſe themſelves at one time or other, upon like Tentations as occaſioned the Harms the fallen Brethren had reeeived. And herein 'tis ſpecially remarkable, that the Apoſtle (by a kind of Apoſtrophe,) applies himſelf to each Particular of the Spiritualty, whom heexhorts to this Charity; wiſhing every of them to conſider his own Frailty, and Danger thereby, in the Words, (leſt thou alſo be tempted.)
(II.) The other, from the Obedience they owe to Chriſt, and his Law, in a ſpecial manner, requiring this at their Hands: So that by thus Meckly and Compaſſionately taking part of their Brethrens Burdens, they (fulfil the law of Chriſt.)
Of all, which I intend to diſcourſe in order.
I. Of the Suppoſition, which is here laid down as the Ground of the Duty; which contains in it this Doctrinal Truth.
That true members of the body of Chriſt, are liable to be overtaken in ſuch faults, as may ſorely bruiſe and cruſh them, and render them, for the time they lie under the guilt and pain of them, like diſlocated Members in the natural Body, and (do need to prevent their farther Corruption and danger of beingg angrened, and in the Iſſue cut off to need the charitable Endeavours of their Fellows, to ſet them in joynt again.
For to be a Saint, whilſt here below in this Eſtate of Imperfection, does not diveſt any one totally of the Frailties of Humanity; nor does the Seed of God in us that renews our Nature, ſecure us from a Poſſibility of ſinning altogether; but only from Sinning to Death, i. e. Sinning at that rate that hardned habitual Sinners do, which the ſame Apoſtle calls foreign, 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, as not to be capable of having ſo Sinned; he is a liar, deceiving himſelf with vain Notions of an unattainable perfection, and the Truth is not in him, Chap. 1. 8, 10. And indeed, if this kind of Sinleſsneſs were attainable by any one here, the Apoſtles Motive in the Text (to induce the moſt Spiritual Men to Meekneſs, in reſtoring fallen Brethren, upon the conſideration of their own Frailty,) would be to no purpoſe; as to ſuch a Perſon, as pretends to it; who might hence juſtifie his greateſt Inſolencies againſt Offenders, as proceeding from one that by his Priviledge is exempt from that Conſideration, on which the contrary Duty is preſſed. He ſuppoſeth therefore here, that the holieſt Man may be obnoxious to ſuch Falls, as unforeſeen Stumbling-blocks, laid in his way, may occaſion: as the Word, (foreign and foreign) in the Original, properly import.
And the uſe the Apoſtle here makes of this Doctrine, (beſides that which he urges from it, by way of Motive to the Duty of the Text, which in it's proper place will come to be conſidered;) is to exerciſe every one to conſider himſelf, as thus liable to Temptation; and accordingly to be watchful, and look about him, (as Perſons in a Garriſon, beleaguered by an Enemy, are wont to do, about all their Line, to ſee where the Fortifications are weak, and in ſuch places to ſet the ſtronger Guard; which is the true notion of the Word (foreign) 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 upon this ſuppoſition, (the firſt thing obſervable in the Text) is built the ſecond, which we are now to enter upon.
II. The Duty incumbent upon the Brethren, (the reſt of the Church,) in the ſuppoſed Caſe, when any of them is overtaken in a Fault; to wit, that they are to (reſtore ſuch an one;) that is, (as I before told you,) to uſe, (on their parts,) all Chriſtian means that the wounded Member may be reduced to ſoundneſs again: and ſo capable of performing the Duty incumbent on him, and enjoying the Benefits, and comfortable Priviledges belonging to him, upon the account of his Memberſhip in that holy Society; and for which, his preſent wounded Condition diſables him. For indeed, foul falls do both ways diſable a Church-member, more, or leſs, according to the different Circumſtances he is under, i. e. as his Crime is either ſecret, or publick; known only to ſome one, or ſome few; or notorious to the generality of thoſe he converſeth with; and, as, (if it be notorious,) it is either before the Eccleſiaſtical Judicatory, or not: And laſtly, as, (if it be under their Cognizance,) it either is, or is not, advanced ſo far as to Judgment, and Sentence. And according to theſe, and other Circumſtances of the Criminal; ſo are the Endeavours to be made uſe of for his Reſtitution to be varied. And that both as to the Perſons, who are employed in that charitable Work, in their ſeveral Capacities and Stations; and the manner how they are to act in order to the Accompliſhing it. And both theſe, are to be found in the Text alſo, as I before told you.
1. The Perſons who are thus to endeavour the Offenders Reſtitution, are here called (foreign) which we render, (ye that are ſpiritual.) But it is ſtill a Queſtion; whom the Apoſtle means by this Compellation?
In Anſwer whereunto, I ſhall not confine my ſelf to any of the particular Notions of differing Interpreters; but make uſe of them all, ſo far as they will admit of a Senſe, as I apprehend moſt agreeable to the deſign of the Apoſtle.
1. Firſt, then, I ſuppoſe, the Word (foreign,) here uſed, may in a general Notion, include all the ſound Members of the Church, who are, in their ſeveral Stations to bear a part in this charitable Office. For the Church, being (in St. Peter's Phraſe, 1 Pet. 2. 5.) a ſpiritual Houſe, or Temple. I know not, why every ſtone, or rafter of it, may not partake of the Notion of Spirituality; eſpecially ſeeing the ſame Apoſtle does there call all Chriſtians not only lively ſtones, but (in a ſenſe) an holy Prieſthood, to offer up to God ſpiritual Sacrifices.
And indeed, there is no Member of the Church, but when the Fault of any Fellow-member comes to his notice, he is obliged to contribute, as he lawfully may in his Station, his Endeavours to restore him: for no Man is to ſuffer Sin upon his Brother, it it lie in his way to remove it, Lev. 19. 17. For to do otherwiſe, is, (in Gods own Interpretation) to hate him in his Heart, whom he ſees dangerouſly wounded, and yet, (as the Prieſt and Levite, in our Saviours Parable, Luke 10. 31, 32.) goes on the other ſide of the way, and lets him lie, and periſh for want of help.
2.) There is yet a more reſtrained notion of the Word (foreign) 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, or ſuppoſed to be furniſhed with greater ſtore of ſpiritual Medicaments, than their inferiour Brethren. For the Apoſtle tells us, that all theſe Gifts wherein one Chriſtian excells another, are beſtowed, (not to capacitate them to vaunt and magnifie themſelves, and contemn others, who in thoſe reſpects are inferiour to them;) but they are all given to profit withal, 1 Cor. 12. 7. And that the employing of them in a way of Charity, is the moſt excellent way, wherein they may be made uſe of, v. 31. of the ſame Chapter. But alas! it is a thing to be much lamented, that ordinarily, (from the Gnoſticks downwards to theſe days,) Perſons, who moſt pretend to be extraordinarily gifted, (though indeed, they excel only in a few new Phraſes, volubility of Language, and impudent Boldneſs, &c.) inſtead of charitable reſtoring their disjoynted Brethren, moſt uncharitably reduce them into erroneous Opinions, and rend the Body of Chriſt into divided Factions, and ſeparated Societies; gathered (too many of them) out of the moſt Ignorant, and Vicious of the Church, they ſeparate from; whoſe ſpiritual Wounds they heal ſlightly, by perſwading them, that to become their Proſelites, will ſufficiently attone for all former Crimes.
3. But then, (thirdly,) becauſe whatever Applications private Perſons make in kindneſs to their wounded Neighbours, may poſſibly be inſufficient to effect a Cure, without the Aſſiſtance of a skilful Chyrurgeon; therefore, I muſt tell you, that the word Spiritual, here, does yet admit alſo of a moſt reſtrained Senſe; to wit, as it denotes thoſe, whoſe Calling and Employment, is converſant in ſpiritual things; that are the Teachers, Guides, Paſtors, and Rulers of the Church. Including all, from the Apoſtles downwards, who are inveſted with thoſe Offices, in order to the good of their Souls and Spirits of Men committed to their Charge. And to theſe only, do ſome very Learned and Reverend Commentators (though I think they are therein too narrow, as I intimated before) reſtrain the Senſe of this Word in the Text.
And yet I concur ſo far with them; as to think theſe principally meant; partly, becauſe, in the apostolical Times, the Chariſmata, or ſpecial Gifts of the Spirit, were moſt plentifully poured out upon them, and ſo many of them, as are neceſſary for the Conduct of the Church, in all Ages ſince, have accompanied that holy Calling, to that degree, as has been thought ſufficient to denominate them the Spiritualty, in diſtinction from the Temporalty, in the eſteem of all Christians: till the Papacy abuſing the Name, render'd it leſs grateful to the ears of thoſe, who ſhook off that Yoke in the Reformation: And partly, becauſe this very foreign 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 foreign, or Rod of Correcttion, as attributed to the Apostle, in his managery of the Corinthian Church, 1 Cor. 4. 21. and lastly, becauſe we find the word Spiritual, applied to thoſe extraordinary Perſons in the Church, which were called Prophets, and made uſe of, as equivalent, in common uſe, thereto; as in the Old Testament, in Hoſ. 9. 7. and 1 Cor. 14. 37. in the New.
And this Duty, all that are in any Eccleſiaſtical Station, are (according to the Truſt Repoſed in them,) to mind, in reference to all committed to your Inſpection: and, are ſolemnly engaged thereunto, in this Church of England at their Ordination: they are to preach the Word; to be instant in ſeaſon, and out of ſeaſon; to reprove, rebuke, exhort, with all long ſuffering, and doctrine. 1 Tim. 6. 2. and by the Rubrick before the Communion, are allowed to exerciſe ſome Power of Diſcipline, with due deference to the Biſhop, in caſe of ſcandalous Offenders. And indeed, hereof we are ſure, that the chief Power of Church-diſcipline, as it was at firſt committed to the Apoſtles, and Apoſtolical Men; and by them derived by Ordination to the ſucceſſive Paſtors, and Rulers of the Churches Planted by them: ſo it hath always, till of late Years, been exerciſed by Biſhops: (the whole Current of Antiquity giving us abundant Proofs hereof, as to Matter of Fact,) who in many Caſes, acted therein alone: but in the moſt weighty Matters, were aſſiſted by, and acted with a Presbytery. But of a Preſbytery acting without, (and much leſs againſt) the Biſhop, eſpecially in inflicting Church cenſures: I think, (except in Schiſmatical Churches) the greateſt Aſſertors of Preſbytery can hardly give us one Inſtance. And to thoſe, who are thus intruſted with Eccleſiaſtical Authority, it belongs, in the Name of Chriſt, and with his Power, (in the Apoſtles Phraſe, 1 Cor. 5. 5.) to determine finally, the Caſes of ſcandalous Offenders, and by Church-cenſures to proceed againſt them, (either in order to their Recovery, in caſe they be incurable; or in order to the Preſervation of the Church, both in its Health and Reputation, in caſe they be apparently irrecoverable;) with more or leſs Severity.
And there is a ſtronger Obligation lies upon them, than upon all the reſt of the Church, to lay themſelves forth to the utmoſt extent of their Ability and Power, in the purſuance of ſo good a Work. To wit, the Trust Repoſed in them, by our Lord and Saviour Jeſus Chriſt; who (on the account thereof) are concerned to watch for their Peoples Souls, as they that muſt give an account. And they are Paſtors, (even ſuch as are of the higheſt denomination) only under him, the chief Shepherd, and Biſhop of Souls, 1 Pet. 2. 25. And therefore, to them it belongs, to uſe all means they can, to ſeek out, and reduce to the Fold all ſtraying Sheep, and to heal the wounded of that Flock, over which the Holy Ghoſt has made them Overſeers, or Biſhops; that having diſcharged their Duty herein, when foreign Act. 20. 28. 1 Pet. 2. 4.the chief Shepherd ſhall appear, they may receive a Crown of Glory. And if they be negligent therein, and the Sheep periſh through their Default; there is a ſad Doom pronounced in the Prophet Ezek. 34. 4, 5, 6. &c. very applicable to them.
To which Obligation of Truſt, there is alſo, (in reference to their particular Charges) another of Relation. For the Pastors, in ſuch a Caſe, are Fathers to their People, and they reciprocally, to them their Children, 2 Cor. 12. 14. Gal. 4. 19. 1 John 2. 2. 4. 4. &c. and therefore are they obliged to ſuch Tenderneſs towards them, as obligeth them to take care of them, when ſick, or wounded, as Fathers are wont to do towards their natural Children.
And thus have I ſhewn you, who thoſe ſpiritual Ones are, to whom it belongs to reſtore fallen, and wounded Brethren: and withal told you, that they are not all to perform it in the ſame Methods: but each ſort of them, as their ſtation in the Myſtical Body of Chriſt capacitates them thereunto.
And indeed, it is ſo in the natural Body alſo, according to which the Apostle modules the Regulation of the ſpirial Body, in the chapter before quoted, 1 Cor. 12. 27. wherein he tells us, that in both, there are foreign, Members (as we read it) in particular, i. e. each aſſigned to its particular Office: and yet, in thoſe distingu…ſhed Stations, and Offices, they have, or ought to have the ſame Care one for another, (v. 25.) i. e. alike, and joyntly, to aſſiſt for the good each of other. And as (to apply it to the preſent Caſe) if the leaſt Toe, in (the loweſt part) the Foot, be wounded, or pained in any kind, every other Member is concerned to aſſiſt the Cure: the ſound Leg offers it ſelf to ſupport the wounded one, lifted up by its concurrent Motions, and laid on it, that it may in the eaſieſt posture be preſented to the Eye, and Hand, to view in what State it is, and apply proper Remedies thereunto; and the very Head, Shoulders, Neck, Back, and Bulk of the Body, contract themſelves into a narrower Compaſs to facilitate the Cure: ſo ſhould it be in the mystical Body of Christ: every other Member, in its proper place, ought to do what belongs thereto; to aſſiſt the Restitution of the Diſabled one to its proper Soundneſs, and thereby reſtore the whole Body to its due State of Integrity.
And accordingly, (1) thoſe of the Spiritualty, in the lowest Notion (according to our former Partition,) even the meanest Members of this ſpiritual Body, are, as (by relation, mutual Dealing, Acquaintance, and freedom of Converſation, they have Opportunities offered them,) to obſerve what is amiſs in each other, and by ſeaſonable Admonitions, and Reproofs, to endeavour the Reformation thereof, in a private Way; and when that will not do, to acquaint others, whom the Offenders are more likely to be influenced by, of their Miſdemeanours; and, as they ſee theſe Endeavours diſappointed by obſtinate Incorrigibleneſs, and Crimes grow more Scandalous and Infectious; to ſhew their diſlike of them, by leſſening their Intimacies, and Familiarities of Converſation with them: and (laſt of all,) to apply themſelves to the Officers of the particular Society of Chriſtians to whom they belong, that they may, in their particular Places, and Subordinations, uſe their Power to Reclaim, and Reform them.
(2.) And thoſe ſpiritual Ones (in the ſecond Notion before-mentioned,) who are or are eſteemed to be, beyond the Community of Chriſtians, in Parts, and Gifts, or by Educaion, Quality, or Degree, capable of doing more Good by their Influence than others; are to take all occaſional Advantages, which Providence offers them, (eſpecially among their Equals, and thoſe who have any more then ordinary Deference for them, or Dependance upon them,) to ſhame, and put out of Countenance, bold and daring Impiety, or Immorality: and eſpecially, if, (to all other Advantages before-mentioned,) they have any part of legal Authority Annexed, to employ that, as far as it will extend to thoſe holy Ends; and withal, rendring their Endeavours in that Kind, more Efficacious, by their own exemplary Piety and Vertue, and laſtly, by Countenancing, and Encouraging thoſe in Eccleſiaſtical Authority, to the utmoſt of their Power, to the doing of their Duty, that by their joynt Concurrence, the greateſt Offenders may, (as well as the meaneſt) be brought under thoſe due Methods of Cure, in reference to their ſpiritual Diſtempers.
(3) And laſtly, thoſe who by Office in the Church, are (as I before told you) moſt peculiarly Entituled to the Denomination of ſpiritual Perſons in the Text, are, (when all other Means have been uſed, and prove ineffectual,) to put the laſt Hand, to this Holy and Charitable Work, in their Church-judicatories: to call Criminals before them, when they come to their Notice by regular Information, and Preſentment; or otherwiſe, to examine their Facts with their particular aggravating, or leſſening Circumſtances: and upon full Examination, Authoritatively to Admoniſh and Exhort, and Reprove them, and finally to paſs Judgment, and by the Cenſures of the Church, to Proſecute them, either to their Amendment, by enjoyning them ſuch penitential Acknowledgments of their Crimes, as may teſtifie their Repentance for them, ſatisfie the Church for the Scandal given by them, and (by the Sorrow and Shame which they have occaſioned them to undergo,) both preſerve themſelves from relapſing into the ſame, or like Sins, and others by their Examples, from ſuch Courſes: and if they ſhall obſtinately refuſe ſuch a Salutiferus Penance, to proceed to the greater, or leſſer Excommunication, as the Degrees of their Obſtinacy deſerve. And laſtly, upon their returning to a better Mind, (in caſe thoſe Methods, through God's Grace, reduce them,) to grant them Abſolution in the Name of Christ, and his Church, and thereby, to looſen thoſe they have bound, to forgive them, reſtore them to the Communion of the Church, and confirm their Love to them, in the Senſe of thoſe Scripture Expreſſions, uſed to that purpoſe, Matth. 16, 19. 18, 18. John 20. 23. 2 Cor. 2. 7, 8. &c.
And thus having ſhewed you all, how far you are concerned, in, and by what Means, and Methods, you, and all others are to perform your and their Parts, in reference to ſo Chriſtian a Duty; I think, the moſt proper uſe of all this Diſcourſe that we can make, is,
1. To reflect with holy Grief, upon the great Defects in point of Eccleſiaſtical Diſcipline; ordained by our Saviour, for ſo Great and Holy an End, which at this Day, all Chriſtian Churches lie under, and the great Danger of ſo many Souls in them, for want of ſufficient Remedies againſt the Diſtempers and Diſeaſes they are expoſed to, and too often over-run withal. There being hardly any Church in the World, that ſince the Ceſſation of Miracles, (which kept the World in Awe by the Atteſtation they gave of the divine Authority, backing the Cenſures of the Church, with! dreadful Executions of obſtinate Offenders) ever attained to that intrinſick Power, as to be able to ſtand on its own Legs; but has been fain to call in the Civil Magiſtracy to its Aſſiſtance: (and in moſt places) has too unhappily purchaſed its Aſſiſtance, with the conſiderable leſſening of its Orthodoxy, Unity, or Revenues; and Diminution of its original Authority, to accommodate the Intereſts of particular States and Kingdoms.
2. Earneſtly to deſire (as our Church Profeſſeth to do) that the godly Diſcipline of the Primitive Church, of putting all who are Convicted of notorious Sin, to open Penance, were in its original Perfection reſtored again, in order to the great Ends there mentioned: that the Criminals being Puniſhed in this World, their Souls may be ſaved in the Day of the Lord; and that others Admoniſhed by their Example, may be the more afraid to offend. And ſuch Deſires, expreſſed in our earneſt Prayers to God, it may be hoped, may induce him, in time, to make all the Kingdoms of the Earth (in this reſpect) the Kingdoms of the Lord, and his Chriſt, according to that prophetical Promiſe, Apoc. 11. 15. the means of fulfilling whereof, and the Times and Seaſons wherein it is to be Accompliſhed, have filled the Chriſtian World with ſo many Diſputes, from the Times of the firſt Chiliaſts, down to our Dayes; and ſo many irregular Attempts of Indiſcreet, and ſometimes furious Zeal to Accompliſh it. and we have another comfortable Promiſe, applicable to that purpoſe; that, when the Lords Time ſhall come to build up his Zion, he will appear in his Glory, and not deſpiſe, but regard the Prayer of his deſtitute Church, &c. Pſ. 102. 16, 17.
3. And to the utmoſt of our Power, to preſerve, and keep in exerciſe ſo much of it, in the mean time, as yet remains to us, in this general Decay; which though (through the Indulgenoe of our Laws, it reach not all Offendors; yet) is ſufficiently aſſiſted by them, to redreſs, if well followed, moſt notorious Immoral…ties; or at leaſt, to render them ſo uneaſie to thoſe that are guilty of them; that 'tis much our Fault, that they dare appear ſo Open-faced in the ſight of the Sun, as they daily do. So that, (in this Caſe, at leaſt,) it muſt needs be highly unreaſonable, for the quarelſome Diſſenters from our Church, to impute the abounding of ſuch Crimes to the Church-conſtitution; and from thence to frame colourable Excuſes for their Separations from it; when they themſelves, would they joyn with us effectually, for the Proſecution of them, might ſoon remove that Scandal out of the way; which I am afraid, (whatever they pretend) too many of them are ſecretly willing ſhould continue there, for the carrying on of thoſe By-ends of their own, to which they find the Prejudices thence raiſed ſo Serviceable.
But (to ſhut up this Head) if we cannot herein get their hearty Aſſiſtances, who ſtand divided from us; let thoſe of us, at leaſt, who profeſs to own parochial Communion, (and eſpecially the Officers of theſe Churches legally Pſal. 106. 23.Conſtituted,) rather chooſe (with Moſes) to ſtand alone in the Gap, then endanger the breaking in of God's Wrath upon us, for ſuffering our Laws, ſo ſar as they will extend, to ſleep, in ſo general an Inundation of licentious Debauchery: Let us, (after private Admonitions and Reproofs, tryed in vain, 1 Theſſ. 5 14.by warning the Unruly,) make ſaithful Preſentments of Incorrigible Offenders to the Eccleſiaſtical Judicatories; that they may either be Reſtored to a ſounder Conſtitution, and better Converſation, by publick Penance, or the Church rid of them, (both as to Infection, and Scandal) by Excommunication.
2. And thus much ſhall ſuffice, to be ſpoken of the Duty here enjoyned; and the Perſons who are to perform it; and what their ſeveral Parts are, wherein they muſt contribute to ſo good a Work: So that there now reſts only (on this Head) the Manner how they are each of them to diſcharge it, to be conſidered: and that is (in the Spirit of Meekneſs.) as follows in the Text, (he that is overtaken in a fault, muſt be reſtored, foreign) in a meek manner, by thoſe that undertake the Cure. For the Explication of which Phraſe, you muſt know, 1 That. foreign the Vertue here recommended, and rendred, Meekneſs; is, (as Moraliſts define it,) a Vertue, which Checks, and keeps within due Bounds of Modcration, the otherwiſe unruly Paſſions of Anger and Revenge; and renders thoſe Wild-beaſt like Emotions of Mans Soul, foreign or tame; which is the proper Notion of the Greek Word.
2ly. That this moral Vertue, as it is improved by divine Grace, becomes a Fruit of the Holy Spirit, and is mentioned as ſuch, by our Apoſtle in the Chap. next preceeding this, Gal. 5. 23. v. 23. And hence, Interpreters ordinarily are apt to derive the reaſon of this annexing (Spirit) to (Meekneſs) in the Text; ſo, that the Spirit of Meekneſs, in this Notion, means only ſuch a Meekneſs, as is the Fruit of the Spirit.
But I think rather, the reaſon of joyning (Spirit) to (Meekneſs) here, is rather to be ſetched from parallel Phraſes, in the Old Teſtament, and ſo is an Hebraiſm, as many other Forms of Speaking are, in the New Teſtament. Now the Hebrews frequently uſe, to expreſs any vehement Impulſe, or ſtrong and frequent Propenſion of the Mind, to ſuch or ſuch a thing, by the Name of the ſpirit thereof. Thus (in evil things) is the Spirit of Jealouſie, uſed for a ſtrong and vehement Jealouſie, Num. 5. 14. A Spirit of Whoredomes, for a vehement Inclination to whoredomes. Hoſ. 4. 12. A Spirit of deep ſleep, for a continual lethargical Propenſion. Iſ. 29. 10. and (in good things alſo) a Spirit of Underſtanding, Job 20. 3. and Judgment, Iſ. 4. 4. and Counſel, and the Fear of the Lord, Iſ. 11. 3. (not excluding the Original of them, as deriving themſelves from the Spirit of God,) cannote, the Powerful, and plentiful Operations of them.
A Spirit of Meekneſs, then in the Text, (according to this Notion,) denotes a ſtrong Inclination to, and a large Proportion of Meekneſs, upon ſuch Occaſions, exerciſed towards fallen Brethren, for your Reſtitution, poſſeſſing, and ſtrongly influencing the Spirits of thoſe who go about ſo Charitable a Work; which by paſſionate Applications, would be retarded, as a Wound in the Body, by too rigid Handling, is oftentimes the longer e'er it be Cured.
3. That the Meekneſs, the Spirit whereof is here recommended, is not to be underſtood in a ſ…rict philoſophical Senſe, as it is confined to the Regulation of the Paſſions of Anger and Revenge only; but in a larger Notion, as it lays Reſtraints alſo on thoſe of Pride and Contempt of others: And ſo it includes in its Compaſs, thoſe excellent Qualities that follow, that is, (firſt) of Patience, in undergoing the greateſt Evils from God, as owning that we deſerve worſe; and thankfulneſs for the leaſt Mercies, as judging our ſelves unworthy of them; (2) modeſt Submiſſion to our Superiours, among Men; obeying their Lawful, and candidly interpreting their dubious Commands. 3 all obliging Kindneſs, and reſpectful Civilities to our Equals; rather preferring them in Honour, then contending with them for Punctilio's of that Nature, Rom. 12. 10. Eſpecially, if they be good Men: it much becoming the meek Soul, (with St. Paul) to look on himſelf, as leſs then the leaſt of Saints. Eph. 3. 8. and if they be bad, to leſſen their Crimes, in ballance with our own, and (by his Example) reflecting on our ſelves as chief of Sinners, 1 Tim. 1. 15. (4) Kindly, and Mildly and Prudently taking notice of their Faults; and taking it kindly from them, when they in like manner take notice of ours, and reprove us for them; (5) not rejoycing, though they be our Enemies; in any Ill they do, or ſuffer, 1 Cor. 13. 6, (6) not haſtily quarelling them for little Injuries, and being ready to receive, and give moderate Satisfaction for ſuch, on either ſide.
7. And laſtly, towards Inferiours, ſhewing our ſelves Acceſſible, and Treatable to the Meaneſt of them: and being ready, on juſt Occaſions, to do them all Offices of Humanity, or Chriſtianity; never oppreſſing them by our Power or Purſe; nor in any Caſe, Tyrannically uſing the Advantages we have over them, or with a contemptuous Imperiouſneſs, provoking them to Wrath, Eph. 6. 4. and moderating Threatnings, (and Corrections) by What is Juſt and Equal, v. 9. and Col. 4. 1. yea if Children, or even Slaves to us, (as moſt Servants were, when the Apoſtle gave theſe Directions, but now mentioned.)
And by theſe, and the like Meaſures, (in the Caſe of an offending Brothers Reſtitution) are all to ſhew this Vertue.
1. Even Eccleſiaſtical Officers, that have the foreign, or rod, are not to uſe it always, nor indeed, ever when Lenity will prevail; but rather, (as the Apoſtle intimates he deſired, 1 Cor. 4. 21.) to reclaim Offenders with the ſpirit of Meekneſs: and when their Obſtinacy calls for it, to lay on that Rod moſt Jer. 31. 30.ſeveraly, and withal, to ſhew with how much unwillingneſs they are forced to it, and that their fatherly Bowels (as Gods towards Ephraim) are troubled for them; and pronounce Sentence, (as the Apoſtle doth againſt the irregular Walkers among the Philippians, ch. 3. 18, 19.) when he daclareth them Enemies to the Croſs of Chriſt, and denounceth the Deſtruction from God impendent over them,) with compaſſionate Tears, or equivalent Indications of Condolency.
2. And with a Spirit much of the ſame Temper, ſhould all other Chriſtians carry themſelves, in the ſeveral Circumſtances, wherein their Brethren's falls come under their notice. If their Crimes be only Private, their Admonitions and Reproofs are to be ſo too; and thoſe managed with all Modeſt, Kind, and diſcreet Deportment, and Language proportionable; and patiently reiterated again, and again, with ſuch a Long-ſuffering as God uſes towards us, to bring us to Repentance, 2 Pet. 3. 9.
And if, at laſt, we are enforced by our Duty to make the Crimes more known, by calling in the Aſſiſtance of others; not to do it Raſhly, and in a Paſſion, but Deliberately, and with that Gradation which our Saviour commands us to obſerve, Mat. 18. 17. and when it comes in the Iſſue, to the Cenſure of the Church, and the Offenders are by juſt Penance expoſed to publick Shame, we are not to entertain them (in ſo doing before us, and the Congregation) with Countenances, and Carriages, importing Lightneſs, and Frothineſs of Spirit much leſs, with Jeers, Flouts, or Reproaches, in Word or Geſture: but with a Serious and compoſed Gravity of Spirit; and Demeanour through the whole Action; ſuch as may ſpeak u… pitiful and compaſſionate Spectator of ſo ſad a Scene, an… withal devout Aſſiſtants of them, and the Congregation in ou… conjoyned Prayers for them: and laſtly, when the Action … over, and they Authoritatively Reſtored to the Peace of th… Church, and Re-admitted to the Communion of that holy Soc… ety; we ought to be ready to Re-admit them alſo into ou… particular Affections, and with all brotherly Kindneſs to Embrace them, to give them the right Hand of Fellowſhip, to we… come them again into Chriſts Fold, from whence they ſtrayed: and thence forward no more to remember their former Failings; and much leſs, to Reproach them with, and cast in their Teeth thoſe Crimes, which they have by their Penitence, waſhed away. For ſuch a Carriage, in ſuch Caſes, is both Unmanly, and Unchriſtian. Unmanly, as that which is inconſiſtent with good Breeding, in the Judgment of all civil Societies; and much more Unchriſtian, as that which directly breaks one of Chriſt's great Commands of mutual Forgiveneſs, Eph. 4. 32. Col. 3. 12, 13. and upon the Non-performance whereof, our very Pardon from God himſelf, is Suſpended. Matt. 6. 14. Mark 11. 25, 26. Nay more, our very Prayers are denied Acceſs to him for Pardon to our ſelves; we not being warranted to ask it, but on that Condition. Matt. 6. 12. And laſtly, ſuch a Command, as does, not only enjoyn the Duty of Forgiveneſs, but alſo ſets us the juſt Meaſure of Performance, even the Example of our Heavenly Father. and our Lord Jeſus Chriſt, Eph. 4. 32. before quoted. Wherein we are enjoyned to forgive, as God for Chriſt's ſake hath forgiven us: And how that is, the Scripture in many emphatical Forms of Speech tells us: To wit, by blotting out our Tranſgreſſions, and not remembring our Sins. Iſ. 43. 25. Forgiving our Iniquity, and remembring our ſin no more. Jer. 31. 34. And caſting all our ſins into the depths of the ſea. Mic. 7. 19. And behind his back, (ſo, as never to look on them any more.) Iſ. 38. 17. Yea ſo, as (ſuppoſing they ſhould be ſought for) thenceforward, never to be found. Jer. 50. 20. &c.
So that, in effect, he that Reproacheth his Brother in this Caſe, does indeed curſe himſelf, when he prays God to forgive him, as he forgives.
III. And thus I have diſpatched the main Thing, I intended on this Occaſion to Proſecute; to wit, (the Duty of Reſtoring our fallen Brethren with the Spirit of Meekneſs.) I have only remaining, to touch in a few Words, the two Motives which the Apoſtle here urgeth, to induce us to perform it in the manner Preſcribed: after which, (with a few Words relating to the Occaſion) I ſhall conclude. Which Motives, (as I told you before,) are two.
1. The conſideration of our ſelves, as liable to the ſame Tenptations, by which others are overtaken. And this, as we are Men, ought to prevail with us, to conſider our fallen Brethren, as thoſe betwixt whom and us, only the Grace of God, (not any Prerogative, or peculiar Power, or Vertue of our own) hath put a Difference.
1. Which Motive it concerns … even the moſt Spiritual, ſuch as are moſt eminently ſo, by Office in the Church; and though (as I before intimated) it ought not to induce them to lay aſide the foreign, or Rod of Correction altogether, where the Caſe requires it; yet ought to prevail even with them, not to uſe it, where it may without hazard of Souls, and Scandal to the Church, be forborn: and when Neceſſity inforceth them to uſe it, to ſhew, as I told you before, by their Managery thereof, that their Duty, not their Inclination puts them upon it. For even they are obliged, (by the ſad Examples, both in Scripture, and too common Experience ſet before them) to conſider themſelves, as liable to be Tempted, either with the ſame, or other, as foul Crimes as thoſe are, which they are to Cenſure.
2. And the like uſe ought every Chriſtian in the Church to make of this Motive, who either is, or thinks himſelf more Spiritual, then others, whoſe Actions ſpeak them (in the Apoſtles …. 3. 1. 3.Phraſe) more Carnal. For to every ſuch Perſon, in a particular Apostrophe, my Text ſpeaks, (conſider thy ſelf, leaſt thou alſo be tempted.) Noah, and Lot, and David, and man other great Saints in Scripture, are for this end ſet before the beſt of us, as Examples for our Admonition; leſt, when we think our ſelves to ſtand moſt ſecure, we be in like manner endangered to fall. 1 Cor. 10. 12.
3. And moſt of all are thoſe concerned, to lay this Motive to Heart, who, when any of their Brethren are expoſed to Shame as Criminals, are moſt apt to vent their Spleen towords them, in an unſavory inſulting Way; and withal, to flatter themſelves in their own Eyes, and Vaunt themſelves before others, (though they be Carnal enough as to other Fruits of the Fleſh) that they are not ſuch Sinners, as thoſe whom (with the Publican, Luke 18. 13.) they ſee beating their Breaſts, and begging Mercy of God, and the Congregation to which yet, would they conſider themſelves, as our Apoſtle adviſeth, might eaſily find, that though they are not open Adulterers, or Fornicators, yet poſſibly they are, ſecretly ſuch, or (if not ſo, neither yet) common Swearers, or Drunkards, or profane Scoffers at Religion: or, if they make a ſhew of ſomething like Piety before the World, yet) poſſibly cheating Traders, Exactors, Oppreſſors, Grinders of the Faces of the Poor; Hereticks, or ſchiſmatical Dividers of the Church; and becauſe of thoſe Vices, deſerve a place among thoſe Penitents, whom they Inſult over; and may one Day wiſh they had taken part of their Penance with them, rather than after, being highly eſteemed in the Eyes of Men; to be eternally an abomination to the Lord, Luke 16. 15.
2. The ſecend Motive here tendred to our Conſideration, is, that by treating offending Brethren, in order to their Recovery with the Spirit of Meekneſs, (and ſo bearing their Burdens, by a compaſſionate Temper towards them,) we Act as Chriſtians; and (fulfil the Law of Chriſt;) who hath herein placed a great part of that Bleſſedneſs which his Religion Conducts us to. Matt. 5. 5. Hath commended it to us by his own Example; and made this a part of that eaſie Yoke, which he lays on us, in order to our everlaſting Reſt, to learn of him to be meek and lowly in heart, Matt. 11. 28, 29, 30. And indeed, there is nothing, wherein his Life was more eminently Exemplary, than in his Meekneſs towards penitent Offenders. And we may make a gueſs at his Temper toward ſuch, by his frequent Converſation, (in order to the Reclaiming them,) with Publicans and Sinners, in oppoſition to the ſowre Humor of the auſtere Phariſees, Matt. 9. 11, 12, 13. 11. 19. By his Treatment of the Woman, that Penitently waſhed his feet with tears, and wiped them with the hairs of her head, &c. Luke 7. 38, 39. &c. And the other Woman Accuſed of Adultery, John 8. 10, 11. &c. Who, though there be no peculiar Acts of her Penitence expreſſed; yet, it muſt be ſuppoſed, that our Saviour ſaw that in her, which rendred her malleable to receive the Impreſſions of that meek Diſmiſſion from him, with Aſſurance of his Pardon, provided ſhe Sinned no more; i. e. left her Lewd Courſe of Life every way, and particularly preſerved her Chaſtity Inviolate for the future.
If then, there be ſo much of the Spirit of Chriſtianity in this Spirit of Meekneſs, which the Apoſtle here recommends to us: the contrary Temper muſt neceſſarily, be Unchriſtian, as well as Inhumane.
And thus have I at length, diſpatched the words, as they relate to the Duty of thoſe who are not Criminal, toward ſuch as are ſo: to wit, the Reſtoring them with the Spirit of Meekneſs. But I muſt not, in the cloſe of this Diſcourſe, omit to touch ſomewhat on the Duty of Criminals themſelves towards thoſe who endeavour to reſtore them. For the Duty of the one ſort, will rationally follow from that of the other; both as to the thing it ſelf to be done, and the manner of doing it.
1. As to the thing to be done, if the ſpiritual Brethren be obliged to reſtore the fallen Ones, it is moſt highly reaſonable, that they themſelves ſhould not be unwilling, but rather readily comply with their Endeavours, in order to their own Reſtitution. For indeed, Self-love, is the meaſure by which all Love to our Neighbours is to be regulated.
And proportionably, here, Love to himſelf in the wounded Pationt, (in reaſon,) ought to Operate more ſtrongly on him to deſire to be Cured; than Kindneſs, or Compaſſion, can Operate upon the Chyrurgeon, to be at the Pains, or Charge to Cure him. And therefore, when any ones Conſcience Smites him for the moſt ſecret Sins, and he cannot by his own Endeavours betwixt God and his own Soul, recover his inward Peace; it is certainly, his Duty, of himſelf, to open his Wound to ſome skilful ſpiritual Chirurgeon, and commit himſelf Voluntarily to his Conduct for his Cure; and eſpecially, and before all other, to his own Paſtor, who is over him in the Lord, 1 Theſ. 5. 12, 14.
And if Men's Sins be known to others; they are not to think themſelves Affronted, if they be reproved by any of them; much leſs, muſt they quarrel them, for not being willing to ſuffer Sin upon them; but rather take it as a Kindneſs, that the righteous ſmites them, Pſal. 141. 5.
And laſtly, if the Sin be Publickly, and ſcandalouſly Notorious; they ſhould be ready to uſe all lawful Means, yea, rather, ſeek out after the moſt proper Expedients, in order to the giving as publick Satisfaction to the offended Congregation; and much more, are they obliged to comply with the lawful Diſcipline of the Church, and ſubmit to the Methods, which in this Caſe are appointed for their Reſtitution.
For otherwiſe, they will incur the deſperate Hazard of hardening their Hearts, and Necks in Sin and endanger themſelves to be judicially hardned by God, till they be Deſtroyed without Remedy; according to the dreadful Threatnings, levelled againſt ſuch Obſtinacy in Scripture, eſpecially, Pſal. 95. 8. Heb. 3. 15. and Pſal. 81. 12. Prov. 28. 14, 29. 1 John 12. 40. Rom. 2. 5. &c.
2. And as to the manner of doing it; there is as much Reaſon, why the Spirit of Meekneſs ſhould ſhew it ſelf in the fallen Brethren as in thoſe, who undertake to Reſtore them. Yea, indeed, much more; becauſe (as in the Body, ſo in the Soul,) any diſorderly Paſſion, is apt to Inflame a Wound, and render the Cure more Tedious, and Hazardous.
Beſides, in their Caſe, they have no appearance of Reaſon, to juſtifie them in the Paſſions of Anger, or Revenge. For who can think it Rational, to be angry with another, for ſuch Offices, as really, and in due Eſtimation, carry in them the greateſt, and moſt obliging Kindneſſes; and ſuch are indeed, all pious and charitable Attempts, to Reſcue a Man from Sin, and Hell the greateſt Evils, yea, though the Attempter, (through Haſte, and inconſiderate Zeal, ſhould be undecently rough, and forget his wonted Meekneſs; yet his Love, in ſuch a Caſe, in all reaſon, ſhould excuſe his Rudeneſs. And afterwards, to reflect on this, as deſerving a Revenge; is certainly, as unreaſonable, as it is to return Evil for Good, which David complains of, asa moſt unaccountable Malice, Pſal. 109. 4, 5, And as little colour of Reaſon can ſuch Perſons have for Pride, which another way is wont to diſlodge Meekneſs. For there is nothing more unreaſonable, then for a deformed Perſon, to be lifted up with Opinion of his own Beauty; and all Sin is a Deformity to the Soul. For him, then, that is notoriouſly Criminal, to be Proud, and Impatient to be looked on, and treated as he deſerves; is ſo very unbecoming, that it ordinarily gives the greateſt Tentation to others, to break the Meaſures of Meekneſs towards him, and turns their Pity and Compaſſion into Scorn and Contempt, in the higheſt Degree.
And this is the Duty, I am, (in the laſt place,) to preſs upon you, that now appear as Penitents, in this Congregation. It is certainly, to be commended in you, that you have been willing to accept of the Puniſhment, the Church in Chriſt's Name, Lev. 26. 41.hath inflicted on you for your Iniquity. And I hope, it proceeds from an hearty deſire to be reſtored to your Integrity, by Repentance; and that the Confeſſions you are to make before God and his Church, will be accompanied with a deep ſenſe of true Sorrow, and brokenneſs of Heart, which may render it as acceptable a ſacrifice to God, as David's was, Pſal. 51. 17. and that none of you will play the Hypocrites with God, and his Church, in profeſſing that outwardly, which inwardly you do not feel. And indeed, according to your Sincerity herein, you are to expect God's Pardon; and according to the Evidence you give thereof, by your meek and humble Demeanour, (joyned with the other circumſtantial Evidences of true Sorrow, which naturally attend it where it is ſo) you will be entitled to the Churches alſo. And I muſt tell you, the Church will have the more reaſon to be ſatisfied herein, by your meek Submiſſion to thoſe Habits, and Rites of Penitence, which ſhe, in Conformity to the ancient Times, enjoyns you, of all which, (and they were very many) our Church, (becauſe many of the reſt were abuſed by the Popiſh Church, when they thought fit to make Penance a Sacrament,) has thought fit generally to retain but two: that of the white Sheet, and Wand, with which her Penitence are enjoyned (if the Crimes require it,) to appear, and where they do not, ſhe hath liberty, even to diſpenſe with them.
That of the Sheet, is only enjoyned to you—; all the reſt being admitted, only in their Courſe working-day apparrel, with the foreign, or Wand, to acknowledge they juſtly deſerved the Zod of Diſcipline, ſhould be uſed towards them. And the reaſon of that Difference, is; (as I ſuppoſe) becauſe your Offence appearing to your Eccleſiaſtical Judges, accompanied with many groſs and foul Circumſtances of wanton Dalliance, betwixt the Wife of another Man, and you, alſo, a married Perſon, gave a ſcandalous Appearance, and notorious cauſe of Suſpicion of actual Adultery; from which Suſpicion the Defences you made, did not, (in their Judgment) ſufficiently clear you;) as you Confeſſion enjoyns you to acknowledge: whereas, the Crime of the …eſt, was of an inferiour Guilt, though very great too, according to the Apoſtles Aggravation of it, (1 Cor. 6. 13. &c.) and they humbly offered themſelves to their Penance, before the Court had paſſed Judgment upon them, in order thereunto.
But, if they had required you all, to have appeared in the like …innen Garb; I know no reaſon, why any of you ſhould have waved …t, on that Account. A courſe ſquare Sheet, without being Faſhioned, or Trimmed, being much of Kin to the Sack-cloath, which …ntiently Penitents, (whom God himſelf in a particular Caſe, required to preſent themſelves before him, without Ornaments, Exod. 33. 4, 5, 6.) appeared in, as many Scriptures witneſs: only, with this difference, that the old Sack-cloath was far rougher, and more pungent, as being made of Hair, not Flax, or Hemp, …s ours is. This Imitation however, the Church thought fit to …etain, rather than to leave Penitents, the choice of coloured, and faſhionable Garments, leaſt even Penance it ſelf, ſhould in time turn to an Oſtentation of Pride in Apparel, through the affected Emulation of Perſons, vainly inclined to Singularity in the Garb they Publickly appear in.
And for the whiteneſs in particular, of the Veſt, I am apt to believe, it might owe it ſelf, to the Conformity, which the Deſign of publick Penitence, bears to that of Baptiſm. This being (as the Evangeliſts call it) the Baptiſm of Repentance for the Forgiveneſs of Sins, Mark 1. 4. Luke 3. 3. and that, a Profeſſion of Repentance, in order to the ſame end, the reſtoring Penitents who had notoriouſly broken their Baptiſmal Vow, to their Baptiſmal Eſtate, and Capacity again: it is not to me improbable, that the Candidates for both were enjoyned to appear in the ſame Garb, wherein the one ſort (by the Teſtimony of all Antiquity) were admitted to that Ordinance: from which Practiſe, the Dominica in Albis, which from the white Veſtments worn by the Baptiſed, on that ſolemn Day eſpecially appointed Anciently for the publick Adminiſtration thereof, ſtill retains with us, the Name of White ſunday.
This Digreſſion (if it be ſo to be accounted) on this Occaſion, I thought fit to make, in order, if not to the Satisfaction, yet to the ſtopping the mouth of thoſe, who, (that they may diſcourage the Practice of publick Penance, ſo uſeful for the Souls of Penitents themſelves, and ſo conducible to the Cred… of Chriſtianity,) have, in this laſt Age, endeavoured to Ridicu… it; and I hope, it may not prove altogether unſucceſsful to the end intended.
And now, (to conclude my Application to you;) remember what I told you, that the ſincere Conformity in your Hearts, t… your outward Garb, in the Confeſſions you are now to make according to your ſeveral Caſes, can only render you capable o… the benefit of that Abſolution, or Miniſterial Forgiveneſs which in the cloſe of this Action, I am impowered by the Church to give you, (as the Apoſtle expreſſeth it, 2 Cor. 2. 10. in the Perſon of Chriſt: for without it, it will be beſtowed o… ly, clave errnate, (as the Schools ſpeak) upon miſtaken Subjects and ſo prove not only Ineffectual, for you good, but alſo greatly Prejudicial to you, before him that ſearcheth the Hea… and tryeth the Reins, by the Addition of high Preſumption, and foul Hypocriſie to your other Crimes; which God of his Mercy give you Grace to prevent.
Amen.
FINIS.
End of the text · Simon Ford, The Restoring of Fallen Brethren (1697)