(1) title page (DIV1) (2) imprimatur (DIV1) (3) title page (DIV1) (4) title page (DIV1) (5) text (DIV1) (6) text (DIV1) └── (7) part (DIV2) └── (8) part (DIV2) └── (9) part (DIV2) └── (10) part (DIV2) └── (11) part (DIV2)
That he hath been pleased, out of the excess of his kindness, to leave no way untried, to omit no means that hath any force in it, to reduce us unto the Obedience we owe His Majesty,
That he hath been pleased, out of the excess of his kindness, to leave no Way untried, to omit no means that hath any force in it, to reduce us unto the obedience we owe His Majesty,
who dying for us, and rising again, sent the Holy Ghost, by whom the Apostles were instructed and impowred to call us back to God, both by Injunctions, and Exhortations, and Beseechings;
who dying for us, and rising again, sent the Holy Ghost, by whom the Apostles were instructed and empowered to call us back to God, both by Injunctions, and Exhortations, and Beseechings;
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And because some Minds are so dull, at least at certain seasons, that they are little moved with the Hope and Fear of Rewards and Punishments so far off, as the other World;
And Because Some Minds Are so dull, At least At certain seasons, that they Are little moved with the Hope and fear of Rewards and Punishments so Far off, as the other World;
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therefore, together with those future things, they represent the present advantages or mischiefs which attend upon our good or bad behaviour towards God in this World, who invites us to obedience by the memorable Examples of those who were faithful to him, and followed him fully:
Therefore, together with those future things, they represent the present advantages or mischiefs which attend upon our good or bad behaviour towards God in this World, who invites us to Obedience by the memorable Examples of those who were faithful to him, and followed him Fully:
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who having received singular Favours from God, by whom they were brought out of Egypt, carried through the Red Sea under the protection of a glorious Cloud, baptized there into Moses, did all eat the same spiritual Meat,
who having received singular Favours from God, by whom they were brought out of Egypt, carried through the Read Sea under the protection of a glorious Cloud, baptised there into Moses, did all eat the same spiritual Meat,
and drank the same spiritual Drink; yet proved the most ungrateful of all Men living; and not only forgat his Benefits, but turned them into wantonness and rebellion against him:
and drank the same spiritual Drink; yet proved the most ungrateful of all Men living; and not only forgot his Benefits, but turned them into wantonness and rebellion against him:
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For all these things happened unto them for ensamples (or Types of what shall befal us) and are written for our admonition, upon whom the ends of the world are come.
For all these things happened unto them for ensamples (or Types of what shall befall us) and Are written for our admonition, upon whom the ends of the world Are come.
for he will not bear you out in evil courses, but proceed against you, according to these former Precedents of the Divine Vengeance upon an ungrateful People.
for he will not bear you out in evil courses, but proceed against you, according to these former Precedents of the Divine Vengeance upon an ungrateful People.
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and in its effects very dangerous, is, I fear, too common, and yet very slightly passed over, without a particular Repentance for it, in this Age wherein we live.
and in its effects very dangerous, is, I Fear, too Common, and yet very slightly passed over, without a particular Repentance for it, in this Age wherein we live.
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than meerly an inward repining and dissatisfaction of the Mind; denoting withal, the outward Expressions of that discontented Humour in undutiful words:
than merely an inward repining and dissatisfaction of the Mind; denoting withal, the outward Expressions of that discontented Humour in undutiful words:
That's the import of NONLATINALPHABET, which in our Language, we may translate, to grumble and mutter, by speaking against such things or persons as we dislike, without a just Reason for it, or upon slight causes;
That's the import of, which in our Language, we may translate, to grumble and mutter, by speaking against such things or Persons as we dislike, without a just Reason for it, or upon slight Causes;
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For this was the Sin here taxed by the Apostle, in the old Israelites; who murmur'd against Moses and Aaron, because they fansied they had brought them out of Egypt, to perish in the Wilderness.
For this was the since Here taxed by the Apostle, in the old Israelites; who murmured against Moses and Aaron, Because they fancied they had brought them out of Egypt, to perish in the Wilderness.
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and had sung their Song of Praise to God for it, but immediately (as you read in the very same Chapter, Exod. XV. 25.) when they had travelled but three days, The people murmured against Moses, saying, What shall we drink? And again, Chap. XVI. 2, 3. The whole congregation murmured against Moses and Aaron,
and had sung their Song of Praise to God for it, but immediately (as you read in the very same Chapter, Exod XV. 25.) when they had traveled but three days, The people murmured against Moses, saying, What shall we drink? And again, Chap. XVI. 2, 3. The Whole congregation murmured against Moses and Aaron,
With these two first Murmurings, the patient Goodness of God was pleased to bear, expecting they would be cured of this distemper, by the care he took to provide both Drink and Meat for them in the Wilderness:
With these two First Murmurings, the patient goodness of God was pleased to bear, expecting they would be cured of this distemper, by the care he took to provide both Drink and Meat for them in the Wilderness:
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and they were so far from laying to heart his tender Mercies, and remembring what he had done for them, that they fell into new and more desperate fits of this Disease;
and they were so Far from laying to heart his tender mercies, and remembering what he had done for them, that they fell into new and more desperate fits of this Disease;
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for you read in Numb. XIV. 2, 3. their murmurings grew so high, that they had the face to say, not only Would God we had died in Egypt, or in this wilderness; but, Let us make us a Captain,
for you read in Numb. XIV. 2, 3. their murmurings grew so high, that they had the face to say, not only Would God we had died in Egypt, or in this Wilderness; but, Let us make us a Captain,
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Now this was so provoking, that God sent a Plague to cut off those that were the cause of that murmuring, v. 37. unto which the Margins of your Bibles direct you,
Now this was so provoking, that God sent a Plague to Cut off those that were the cause of that murmuring, v. 37. unto which the Margins of your Bibles Direct you,
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for they had this heavy Sentence passed upon them all, That not one of the evil congregation, which murmured against God, should enter into the good Land, to which he intended to conduct them,
for they had this heavy Sentence passed upon them all, That not one of the evil congregation, which murmured against God, should enter into the good Land, to which he intended to conduct them,
where you will find a great Party of the most eminent Persons, gathered together against Moses and Aaron, saying, Ye take too much upon you, seeing all the Congregation are Holy, every one of them,
where you will find a great Party of the most eminent Persons, gathered together against Moses and Aaron, saying, You take too much upon you, seeing all the Congregation Are Holy, every one of them,
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And therefore they boldly demanded, Wherefore do ye lift up your selves above the congregation of the Lord? As if they had said, By what right do you govern us, who are your Equals?
And Therefore they boldly demanded, Wherefore do you lift up your selves above the congregation of the Lord? As if they had said, By what right do you govern us, who Are your Equals?
For Lightning burnt up those who affronted Aaron; and the Earth opened her Mouth, and swallowed up those who disputed the Authority of Moses. Which were such frightful examples, that they make us tremble now at the thoughts of them:
For Lightning burned up those who affronted Aaron; and the Earth opened her Mouth, and swallowed up those who disputed the authority of Moses. Which were such frightful Examples, that they make us tremble now At the thoughts of them:
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And yet so hardned was that evil Generation in this discontented humour, the very next Morning, All the congregation of Israel murmured against Moses and Aaron, saying, Ye have killed the people of the Lord, v. 41. whereupon they had all been consumed, without any further reprieve, as in a moment, if Moses and Aaron whom they so grosly abused, had not interceded with God,
And yet so hardened was that evil Generation in this discontented humour, the very next Morning, All the congregation of Israel murmured against Moses and Aaron, saying, You have killed the people of the Lord, v. 41. whereupon they had all been consumed, without any further reprieve, as in a moment, if Moses and Aaron whom they so grossly abused, had not interceded with God,
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Now as they thus murmured, because of the Difficulties they met withal, when they first came out of Egypt; so there were such kind of Men, it seems, in the beginning of our Religion, who being made pertakers of the Redemption that is in Christ Jesus, were so insensible of God's great Grace to them, that when they saw the straits into which the profession of Christianity brought them,
Now as they thus murmured, Because of the Difficulties they met withal, when they First Come out of Egypt; so there were such kind of Men, it seems, in the beginning of our Religion, who being made partakers of the Redemption that is in christ jesus, were so insensible of God's great Grace to them, that when they saw the straits into which the profession of Christianity brought them,
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and other things were not suitable to their Expectations, they murmured against the Apostles themselves, and against other Ministers of Jesus Christ, as if they had undone them:
and other things were not suitable to their Expectations, they murmured against the Apostles themselves, and against other Ministers of jesus christ, as if they had undone them:
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and were apt to betake themselves unto the guidance of other Persons, Who promised them liberty, when they themselves were the servants of corruption, 2 Pet. II. 19.
and were apt to betake themselves unto the guidance of other Persons, Who promised them liberty, when they themselves were the Servants of corruption, 2 Pet. II 19.
For, notwithstanding such warnings as this of St. Paul in my Text, we find by St. Jude there were some Christians, chiefly of the Jewish Nation, who were Murmurers, Complainers, walking after their own Lusts, v. 10. that is, were of the same disposition with their Fore-fathers in the Wilderness (Numb. XI. 4, 5, &c.) complaining bitterly that they were in a distressed condition (as the Church was generally at that time) and had not that rest, ease, liberty and prosperity which they long'd for, and perhaps expected to enjoy.
For, notwithstanding such Warnings as this of Saint Paul in my Text, we find by Saint U^de there were Some Christians, chiefly of the Jewish nation, who were Murmurers, Complainers, walking After their own Lustiest, v. 10. that is, were of the same disposition with their Forefathers in the Wilderness (Numb. XI. 4, 5, etc.) complaining bitterly that they were in a distressed condition (as the Church was generally At that time) and had not that rest, ease, liberty and Prosperity which they longed for, and perhaps expected to enjoy.
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Going in the way of Cain and Core, v. 12. though there was so little reason they should be discontented upon this account, that of all the former Monarchies to which the Jews had been subject,
Going in the Way of Cain and Core, v. 12. though there was so little reason they should be discontented upon this account, that of all the former Monarchies to which the jews had been Subject,
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yet it hath also a larger signification (as we understand from several other passages of the Holy Scriptures) and doth not denote only discontent with the present Government;
yet it hath also a larger signification (as we understand from several other passages of the Holy Scriptures) and does not denote only discontent with the present Government;
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For the History of the old Israelites informs us, that their Murmurings were as much at the state of their private Affairs, as at the publick management.
For the History of the old Israelites informs us, that their Murmurings were as much At the state of their private Affairs, as At the public management.
as the manner is, before they understood them, Joh. VI. 60, 61. Many of his disciples, when they heard that, said, This is an hard saying, who can hear it? And when Jesus knew that they murmured at it, he said, Doth this offend you? that is, Turn you away from me? As much as to say, there is no cause for it;
as the manner is, before they understood them, John VI. 60, 61. Many of his Disciples, when they herd that, said, This is an hard saying, who can hear it? And when jesus knew that they murmured At it, he said, Does this offend you? that is, Turn you away from me? As much as to say, there is no cause for it;
As the Pharisees did at the Disciples of Christ, because they transgressed the tradition of the Elders, and did not wash their hands before they sat down to eat, Mat. XXV. 2. And because they pluck'd the Ears of Corn,
As the Pharisees did At the Disciples of christ, Because they transgressed the tradition of the Elders, and did not wash their hands before they sat down to eat, Mathew XXV. 2. And Because they plucked the Ears of Corn,
Hence it was that the Scribes and Pharisees murmured, because our Saviour and his Disciples, did freely eat with publicans and sinners, Luke V. 30. not considering that the whole needed not a physician, but the sick:
Hence it was that the Scribes and Pharisees murmured, Because our Saviour and his Disciples, did freely eat with Publicans and Sinners, Lycia V. 30. not considering that the Whole needed not a Physician, but the sick:
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But why did they not rather complain, (as Musculus glosses upon those words) that they could not understand things of such weight and necessity? Why did they not pray to be enlightned from above,
But why did they not rather complain, (as Musculus Glosses upon those words) that they could not understand things of such weight and necessity? Why did they not pray to be enlightened from above,
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as in the case of Corah, Dathan, and Abiram; who imagined themselves to be altogether as deserving as Moses and Aaron; and to have as much right as they to that Authority, which they pretended those great Ministers of God had usurped over the People.
as in the case of Corah, Dathan, and Abiram; who imagined themselves to be altogether as deserving as Moses and Aaron; and to have as much right as they to that authority, which they pretended those great Ministers of God had usurped over the People.
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though they were otherwise plentifully and miraculously fed, with Manna from Heaven, which they were cloyed withal, and loathed, Numb. XI. 5. Sometimes, or rather always, from unthankfulness for the great Mercies we enjoy;
though they were otherwise plentifully and miraculously fed, with Manna from Heaven, which they were cloyed withal, and loathed, Numb. XI. 5. Sometime, or rather always, from unthankfulness for the great mercies we enjoy;
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which are, in all Conditions, so many, that they might well silence all unmannerly Complaints, did we but take the pains to lay those Blessings to heart:
which Are, in all Conditions, so many, that they might well silence all unmannerly Complaints, did we but take the pains to lay those Blessings to heart:
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For, as Oecumenius notes upon those words of the Apostle [ Do all things without murmurings and disputing, Phil. II. 14. ] He that murmurs, is unthankful unto God;
For, as Oecumenius notes upon those words of the Apostle [ Do all things without murmurings and disputing, Philip II 14. ] He that murmurs, is unthankful unto God;
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Can he give bread also? Can he provide flesh for his people? Psal. LXXVIII. 19, 20. The former instances of his Power, did not breed such a Confidence in him,
Can he give bred also? Can he provide Flesh for his people? Psalm LXXVIII. 19, 20. The former instances of his Power, did not breed such a Confidence in him,
It makes a considerable difference in this case, who it is that murmurs, against whom, and for what cause: If he be a Subject who hath received great Benefits;
It makes a considerable difference in this case, who it is that murmurs, against whom, and for what cause: If he be a Subject who hath received great Benefits;
such as was in Corah, Dathan, and Abiram, against Moses and Aaron, and in the false Apostles and their Sectaries among the Corinthians, who murmured and spake against St. Paul. The first Christians had some among them,
such as was in Corah, Dathan, and Abiram, against Moses and Aaron, and in the false Apostles and their Sectaries among the Corinthians, who murmured and spoke against Saint Paul. The First Christians had Some among them,
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yet none of them free from blame, nor without danger, if we do not apply our selves, with all diligence, to the proper means of curing our Minds of this distemper.
yet none of them free from blame, nor without danger, if we do not apply our selves, with all diligence, to the proper means of curing our Minds of this distemper.
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Thirdly, 1. And here let it be considered, that this is a most uncomfortable condition, and puts the Soul into such disorders, that if it did no other hurt, it ought on this account to be avoided:
Thirdly, 1. And Here let it be considered, that this is a most uncomfortable condition, and puts the Soul into such disorders, that if it did not other hurt, it ought on this account to be avoided:
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or his own private condition, that truly enjoys any part of those Blessings, which are fallen to his share in this World? His Spirit is so fowred by it, that he can relish nothing,
or his own private condition, that truly enjoys any part of those Blessings, which Are fallen to his share in this World? His Spirit is so fowred by it, that he can relish nothing,
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and when he is, he finds nothing there but disorders, tumults, and disquiets of Mind; such a confusion of Thoughts as hurries him away again from himself;
and when he is, he finds nothing there but disorders, tumults, and disquiets of Mind; such a confusion of Thoughts as hurries him away again from himself;
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and I do not find they were better satisfied in Canaan, than they had been either in Egypt, or in the Wilderness; for they carried their ungrateful Mind along with them thither:
and I do not find they were better satisfied in Canaan, than they had been either in Egypt, or in the Wilderness; for they carried their ungrateful Mind along with them thither:
and sometimes Injustice, Oppression, Extortion, if not downright Robberies; which are the common Effects of Mens discontented repining at their own private condition.
and sometime Injustice, Oppression, Extortion, if not downright Robberies; which Are the Common Effects of Mens discontented repining At their own private condition.
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And when they are discontented with the publick State of Affairs, thence proceed evil speakings, clamor, revilings, variance, strife, contention, quarreling;
And when they Are discontented with the public State of Affairs, thence proceed evil speakings, clamor, revilings, variance, strife, contention, quarreling;
and by Complaints and Murmurings they exasperate Others, unto unruly Passions, which increase into undutiful Practices, which break out at last into publick Disturbances.
and by Complaints and Murmurings they exasperate Others, unto unruly Passion, which increase into undutiful Practices, which break out At last into public Disturbances.
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1. First, That a murmuring humour puts us into a temper of Mind, directly contrary to the Christian Spirit, which consists in such an happy frame of Mind,
1. First, That a murmuring humour puts us into a temper of Mind, directly contrary to the Christian Spirit, which consists in such an happy frame of Mind,
For the kingdom of God (saith St. Paul) is Righteousness, Peace and Joy in the Holy Ghost, Rom. XIV. 17. Where by Joy is not meant only the joy we feel in our own Hearts, from a sence of God's love to us;
For the Kingdom of God (Says Saint Paul) is Righteousness, Peace and Joy in the Holy Ghost, Rom. XIV. 17. Where by Joy is not meant only the joy we feel in our own Hearts, from a sense of God's love to us;
for it is a thing far more precious than Gold and Silver, being one of the Fruits of the Spirit, next to love (Gal. V. 22.) from whence it springs as from its source:
for it is a thing Far more precious than Gold and Silver, being one of the Fruits of the Spirit, next to love (Gal. V. 22.) from whence it springs as from its source:
and puts us into such a sullen humour, that it spoils also Christian Society, and that sweet fellowship we ought to have, by giving such Counsel and Comfort one to another,
and puts us into such a sullen humour, that it spoils also Christian Society, and that sweet fellowship we ought to have, by giving such Counsel and Comfort one to Another,
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especially now, when there is such cause for it, by God's wonderful Goodness to us in this Kingdom, let us not upon any account refuse to take our share in it;
especially now, when there is such cause for it, by God's wondered goodness to us in this Kingdom, let us not upon any account refuse to take our share in it;
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For it is the quality of base, dis-ingenuous and stupid slaves (as St. Chrysostom observes upon Phil. II. 14.) and therefore ought not to be found in a Child, Who is about his Fathers business, and labours for himself.
For it is the quality of base, disingenuous and stupid slaves (as Saint Chrysostom observes upon Philip II 14.) and Therefore ought not to be found in a Child, Who is about his Father's business, and labours for himself.
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Nay, we ofttimes chuse rather to want ones service, than bear with his murmuring humour: For it is a grievous thing, very grievous, to murmur. It is nigh unto blasphemy;
Nay, we ofttimes choose rather to want ones service, than bear with his murmuring humour: For it is a grievous thing, very grievous, to murmur. It is High unto blasphemy;
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As on the contrary, where self-love, Pride, and such like Vices reign, there is nothing but impatience, suspicious, sinister interpretations, murmurings and complaints, whereby even things good in themselves are corrupted and defiled.
As on the contrary, where Self-love, Pride, and such like Vices Reign, there is nothing but impatience, suspicious, sinister interpretations, murmurings and complaints, whereby even things good in themselves Are corrupted and defiled.
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This we learn from that famous instance of Christian Charity, viz. entertaining Strangers, in which it was not so much considered whom they entertained, as with what Mind.
This we Learn from that famous instance of Christian Charity, viz. entertaining Strangers, in which it was not so much considered whom they entertained, as with what Mind.
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Whence that admonition of St. Peter, 1 Ep. IV. 9. Ʋse hospitality one to another without grudging, or murmuring; (for it is the same Word which we so translate in other places.) They were not to think much at it, as we speak;
Whence that admonition of Saint Peter, 1 Epistle IV. 9. Ʋse hospitality one to Another without grudging, or murmuring; (for it is the same Word which we so translate in other places.) They were not to think much At it, as we speak;
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And thus, as St. Paul instructs us in the place before named, we ought to perform our whole Christian duty (do all things without murmuring) and likewise entertain, in the same manner, whatsoever falls out in the World, by the direction or permission of God's Wise Providence;
And thus, as Saint Paul instructs us in the place before nam, we ought to perform our Whole Christian duty (do all things without murmuring) and likewise entertain, in the same manner, whatsoever falls out in the World, by the direction or permission of God's Wise Providence;
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Their own tongue, as the Psalmist speaks, falls upon themselves; they uttering in their anger such discontented speeches, that God takes them at their Word,
Their own tongue, as the Psalmist speaks, falls upon themselves; they uttering in their anger such discontented Speeches, that God Takes them At their Word,
what necessity was there for this? They forget that nothing comes to pass without God's Providence (no not those things which are ill done) towards which we ought to behave our selves with a becoming reverence;
what necessity was there for this? They forget that nothing comes to pass without God's Providence (no not those things which Are ill done) towards which we ought to behave our selves with a becoming Reverence;
for they entred into a consultation, as you have heard, to make them a Captain, and return again into the Egyptian Slavery, out of which they had been lately redeemed;
for they entered into a consultation, as you have herd, to make them a Captain, and return again into the Egyptian Slavery, out of which they had been lately redeemed;
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which they were not permitted to do, while they stay'd in Egypt. And among other angry things, which they said in that discontented fit, this foolish Word dropt out of their mouth, Would God we had died in this wilderness, Numb. XIV. 2. Accordingly it came to pass; they had their wish:
which they were not permitted to do, while they stayed in Egypt. And among other angry things, which they said in that discontented fit, this foolish Word dropped out of their Mouth, Would God we had died in this Wilderness, Numb. XIV. 2. Accordingly it Come to pass; they had their wish:
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God being so provoked with their murmuring, that he pronounced this heavy Judgment upon them for it, That none of them should see the good Land he designed for them, but perish in the Wilderness;
God being so provoked with their murmuring, that he pronounced this heavy Judgement upon them for it, That none of them should see the good Land he designed for them, but perish in the Wilderness;
Before they came out of Egypt, you may read in Exod. V. 21. how reproachfully they treated Moses and Aaron; as they did after their deliverance, Exod. XIV. 13. XV. 24. & XVI. 2. In the last of which places, you may observe a great many aggravations of their Sin:
Before they Come out of Egypt, you may read in Exod V. 21. how reproachfully they treated Moses and Aaron; as they did After their deliverance, Exod XIV. 13. XV. 24. & XVI. 2. In the last of which places, you may observe a great many aggravations of their since:
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and, looking only upon a present strait which was soon over, made them quite forget their long Servitude in the House of Bondage, out of which they had been newly delivered.
and, looking only upon a present strait which was soon over, made them quite forget their long Servitude in the House of Bondage, out of which they had been newly Delivered.
and despise their present happiness, of being the people of the Lord, whom he had redeemed and purchased, Exod. XV. 13, 16. 5. They unjustly also and ungratefully accuse Moses and Aaron for bringing them forth out of Egypt, into that Wilderness;
and despise their present happiness, of being the people of the Lord, whom he had redeemed and purchased, Exod XV. 13, 16. 5. They unjustly also and ungratefully accuse Moses and Aaron for bringing them forth out of Egypt, into that Wilderness;
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6. To conclude this, they miscall their glorious deliverance from the House of Bondage, into a state of freedom, by the odious Name of Death and Destruction.
6. To conclude this, they miscall their glorious deliverance from the House of Bondage, into a state of freedom, by the odious Name of Death and Destruction.
Then he took a severe Vengeance on them, and by degrees utterly destroyed them. Let us admire this Long-suffering and Forbearance of God, and thankfully acknowledge his Goodness, which,
Then he took a severe Vengeance on them, and by Degrees utterly destroyed them. Let us admire this Long-suffering and Forbearance of God, and thankfully acknowledge his goodness, which,
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if we set not our selves against it, but let it grow to such an heighth, that we forget to be thankful to God for his Mercies, never reflect upon all the Good he hath done us,
if we Set not our selves against it, but let it grow to such an height, that we forget to be thankful to God for his mercies, never reflect upon all the Good he hath done us,
and perhaps speaking against those, whom God hath imployed to do us good (which was the case of the old Israelites in their murmurings against Moses and Aaron:) Then it is high time, we may fear,
and perhaps speaking against those, whom God hath employed to do us good (which was the case of the old Israelites in their murmurings against Moses and Aaron:) Then it is high time, we may Fear,
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And let us be assured, we shall be no more satisfied in that Change, should it come to pass, (which God forbid) than we are in the present Establishment.
And let us be assured, we shall be no more satisfied in that Change, should it come to pass, (which God forbid) than we Are in the present Establishment.
so that mens hearts (to speak in our Saviour's Words, Luke XXI. 26.) failed them for fear, and for looking after those things which were coming upon us:
so that men's hearts (to speak in our Saviour's Words, Lycia XXI. 26.) failed them for Fear, and for looking After those things which were coming upon us:
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Which we shall unavoidably draw upon our selves, (and if it be possible greater Evils,) should we be so unhappy as to see our present Settlement overturned.
Which we shall avoidable draw upon our selves, (and if it be possible greater Evils,) should we be so unhappy as to see our present Settlement overturned.
Do not allow of any risings and boilings there, but instantly suppress them. Give not way to the very beginnings of any discontented thoughts and angry Motions:
Do not allow of any risings and boilings there, but instantly suppress them. Give not Way to the very beginnings of any discontented thoughts and angry Motions:
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and the sharp punishments that had been inflicted on them for their Amendment, fell at last in the Wilderness, short of the promised Land, into which God resolved they should not enter, because of their perverseness.
and the sharp punishments that had been inflicted on them for their Amendment, fell At last in the Wilderness, short of the promised Land, into which God resolved they should not enter, Because of their perverseness.
And ye shall be unto me a KINGDOM OF PRIESTS, and an holy Nation, Exod. XIX. 5, 6. Herein then lies the Cure of this Disease, if we find any spice of it in our selves.
And you shall be unto me a KINGDOM OF PRIESTS, and an holy nation, Exod XIX. 5, 6. Herein then lies the Cure of this Disease, if we find any spice of it in our selves.
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3. Together with the hope we have (if we our selves do not hinder) to see both our Civil and Religious Rights and Liberties secured to us and to our Posterity,
3. Together with the hope we have (if we our selves do not hinder) to see both our Civil and Religious Rights and Liberties secured to us and to our Posterity,
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Of which if we be mindful, who knows but we may fall, by degrees, into such an angry mood as that of the Israelites; who commended their Egyptian Bondage,
Of which if we be mindful, who knows but we may fallen, by Degrees, into such an angry mood as that of the Israelites; who commended their Egyptian Bondage,
1 Cor. IV. 10. Therefore judge nothing before the time, until the Lord come — IN these words there is a double Supposition; and thereupon a weighty Inference. The Suppositions are;
1 Cor. IV. 10. Therefore judge nothing before the time, until the Lord come — IN these words there is a double Supposition; and thereupon a weighty Inference. The Suppositions Are;
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and it is a shame to be continually laying again, the foundation (as it is called Heb. VI. 2.) of the resurrection of the dead, and the eternal judgment;
and it is a shame to be continually laying again, the Foundation (as it is called Hebrew VI. 2.) of the resurrection of the dead, and the Eternal judgement;
which in opposition to the Jewish Pedagogy, is thus described in the same Epistle, Heb. XII. 22, 23. We are not come to mount Sinai, (such a dispensation, that is,
which in opposition to the Jewish Pedagogy, is thus described in the same Epistle, Hebrew XII. 22, 23. We Are not come to mount Sinai, (such a Dispensation, that is,
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and carry this sense about with us every where, That there will be a day when the Lord Jesus who came in the form of a Servant, to visit us in great Humility, to give us his Laws,
and carry this sense about with us every where, That there will be a day when the Lord jesus who Come in the from of a Servant, to visit us in great Humility, to give us his Laws,
because he will certainly and unavoidably sentence those to the heaviest punishments, who contemn his Authority, by the violation of any of them, particularly this in my Text, which the Apostle infers from those Principles;
Because he will Certainly and avoidable sentence those to the Heaviest punishments, who contemn his authority, by the violation of any of them, particularly this in my Text, which the Apostle infers from those Principles;
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And thus the Apostle uses the Word in the two Verses immediately preceding my Text, v. 3. But with me it is a small matter, that I should be judged of you, or of mans judgment;
And thus the Apostle uses the Word in the two Verses immediately preceding my Text, v. 3. But with me it is a small matter, that I should be judged of you, or of men judgement;
that is, I make no great account, what opinion you or any Body else hath of my Fidelity, in the Stewardship committed to me (mentioned v. 2.) of dispensing the Mysteries of the Gospel of Christ;
that is, I make no great account, what opinion you or any Body Else hath of my Fidis, in the Stewardship committed to me (mentioned v. 2.) of dispensing the Mysteres of the Gospel of christ;
or they may excel in so many eminent Vertues, and do so much good to the World, that it may not be fit for us to speak of every thing we see amiss in them, which we may truly judge in our Minds to be faults:
or they may excel in so many eminent Virtues, and do so much good to the World, that it may not be fit for us to speak of every thing we see amiss in them, which we may truly judge in our Minds to be Faults:
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How the Apostle is to be understood, when he saith judge nothing: For it may seem an impossible precept, seeing there are many things which ought to be condemned,
How the Apostle is to be understood, when he Says judge nothing: For it may seem an impossible precept, seeing there Are many things which ought to be condemned,
being sent, or commissioned by God for the punishment of evil-doers, and for the praise of them that do well, 1 Pet. II. 14. They do ill then that censure and condemn this Office, or those that execute it;
being sent, or commissioned by God for the punishment of evildoers, and for the praise of them that do well, 1 Pet. II 14. They do ill then that censure and condemn this Office, or those that execute it;
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so they contain no prohibition unto private Persons, either to form an Opinion concerning others in their Mind, upon the serious observation of the course of their Actions;
so they contain no prohibition unto private Persons, either to from an Opinion Concerning Others in their Mind, upon the serious observation of the course of their Actions;
so there is nothing in these Words forbidding us to speak of them unto others in their absence, especially when they are not amended by private reproof;
so there is nothing in these Words forbidding us to speak of them unto Others in their absence, especially when they Are not amended by private reproof;
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but only give such a just Character of them, as may serve for a Caution to those, who otherwise may be in danger to be enveigled by them into their evil Courses.
but only give such a just Character of them, as may serve for a Caution to those, who otherwise may be in danger to be inveigled by them into their evil Courses.
and the more securely deceive such as trusted to their Honesty, Luke XX. 46, 47. And thus St. Paul bids the Ephesians, Ch. V. 11. have no fellowship with the unfruitful works of darkness, but rather reprove them;
and the more securely deceive such as trusted to their Honesty, Lycia XX. 46, 47. And thus Saint Paul bids the Ephesians, Christ V. 11. have no fellowship with the unfruitful works of darkness, but rather reprove them;
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Whosoever thus judges his Brother, doth really and truly argue the Law of Christ, to be wanting in something, which ought to have been prescribed by it.
Whosoever thus judges his Brother, does really and truly argue the Law of christ, to be wanting in something, which ought to have been prescribed by it.
so in matters of Dispute and Controversie, where the Law is doubtful, or not clear to many good Men, we ought to forbear judging those who are not of our Mind,
so in matters of Dispute and Controversy, where the Law is doubtful, or not clear to many good Men, we ought to forbear judging those who Are not of our Mind,
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This was a famous Case in the Apostles days, when there arose a Question, Whether the Law of Moses should be observed by the Disciples of Christ? The Apostles said, No;
This was a famous Case in the Apostles days, when there arose a Question, Whither the Law of Moses should be observed by the Disciples of christ? The Apostles said, No;
This was a high Charge, for which St. Paul in many places reproves them, as going about ignorantly to abolish the Law of Christ, whilst they endeavoured to establish that of Moses: Particularly in Rom. XIV. 3. he tells them, it became such as were weak in the faith, to be so humble as not to judge those who made no difference of Meats, which Christ, they stedfastly believed, had made common.
This was a high Charge, for which Saint Paul in many places reproves them, as going about ignorantly to Abolah the Law of christ, while they endeavoured to establish that of Moses: Particularly in Rom. XIV. 3. he tells them, it became such as were weak in the faith, to be so humble as not to judge those who made no difference of Meats, which christ, they steadfastly believed, had made Common.
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especially in such a case, where Men followed Christ rather than Moses. Which some think is the meaning of St. James (whose Epistle is written to the Jewish Christians) in the place before-nam'd, Ch. IV. 11, 12. He that judgeth his brother (about such matters as I now mentioned) judgeth the law, i. e.
especially in such a case, where Men followed christ rather than Moses. Which Some think is the meaning of Saint James (whose Epistle is written to the Jewish Christians) in the place beforenamed, Christ IV. 11, 12. He that Judgeth his brother (about such matters as I now mentioned) Judgeth the law, i. e.
the Gospel of Christ, call'd in that Epistle, The Royal Law, the Law of Liberty, and the perfect Law of Liberty, Ch. II. 8, 12. I. 25.) which absolv'd them from such Obligations.
the Gospel of christ, called in that Epistle, The Royal Law, the Law of Liberty, and the perfect Law of Liberty, Christ II 8, 12. I. 25.) which absolved them from such Obligations.
when there is but one Law-giver, who is able to save and destroy, who art thou that judgest another? That is, whatsoever you may fansie, there is but one to whose Laws we ought to be subject;
when there is but one Lawgiver, who is able to save and destroy, who art thou that Judges Another? That is, whatsoever you may fancy, there is but one to whose Laws we ought to be Subject;
But they ought mutually to abstain from all Censures of each others Principles or Actions. 3. As we ought not to condemn one another in matters doubtful;
But they ought mutually to abstain from all Censures of each Others Principles or Actions. 3. As we ought not to condemn one Another in matters doubtful;
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In this therefore we ought to be very scrupulous how we judge others to be Men of evil Designs, whose ill Actions will admit of a more favourable Interpretation.
In this Therefore we ought to be very scrupulous how we judge Others to be Men of evil Designs, whose ill Actions will admit of a more favourable Interpretation.
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4. In things which fall within the compass of our knowledge, we must take care not to judge either falsly or rashly; or hypocritically. Under these three, are comprehended most of the common Censures which Men are wont to pass upon others.
4. In things which fallen within the compass of our knowledge, we must take care not to judge either falsely or rashly; or hypocritically. Under these three, Are comprehended most of the Common Censures which Men Are wont to pass upon Others.
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and is one of the bad dispositions of Mind, which lead us to judge the Actions of Others, to proceed from worse Principles and Ends than really they do.
and is one of the bad dispositions of Mind, which led us to judge the Actions of Others, to proceed from Worse Principles and Ends than really they do.
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Thus Men are sometimes rashly accused of Covetousness, upon the account of such actions as were the effect of Caution, not to bestow their Charity amiss.
Thus Men Are sometime rashly accused of Covetousness, upon the account of such actions as were the Effect of Caution, not to bestow their Charity amiss.
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Nothing is more common than to call that wilfulness, which perhaps is only weakness; and to condemn that as wickedness, which was no more than ignorance, or imprudence. And thus whole Sects and parties condemn one another in the lump,
Nothing is more Common than to call that wilfulness, which perhaps is only weakness; and to condemn that as wickedness, which was no more than ignorance, or imprudence. And thus Whole Sects and parties condemn one Another in the lump,
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or rather err on the other side, by judging well of others, which is the Vertue we call Candor, which argues much Wisdom, and no less Charity; at least, a great deal of good Nature.
or rather err on the other side, by judging well of Others, which is the Virtue we call Candor, which argues much Wisdom, and no less Charity; At least, a great deal of good Nature.
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3. The last thing of this kind, which I called Hypocritical Judgment, is when Men charge others truly and justly, with such bad things, as they have really committed;
3. The last thing of this kind, which I called Hypocritical Judgement, is when Men charge Others truly and justly, with such bad things, as they have really committed;
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and I will give unto every one of you according to your works, Rev. II 23. Upon which account it is a most bold presumption, a dangerous arrogance in us, to pass a sentence upon the secret purposes and designs of Men, of which we know nothing;
and I will give unto every one of you according to your works, Rev. II 23. Upon which account it is a most bold presumption, a dangerous arrogance in us, to pass a sentence upon the secret Purposes and designs of Men, of which we know nothing;
when we presume to censure that, which the Law of God it self doth not condemn, either in general or in particular, He that doth this, as you heard out of St. James, speaketh evil of the Law, and judgeth the Law;
when we presume to censure that, which the Law of God it self does not condemn, either in general or in particular, He that does this, as you herd out of Saint James, speaks evil of the Law, and Judgeth the Law;
and he that judgeth the very Law, casteth off the relation of a Subject, and sets up for a Soveraign; instead of being a doer of the Law, he takes upon him to be a Judge; that is, he puts himself into the place of God, who as he is the only Maker of Laws,
and he that Judgeth the very Law, Cast off the Relation of a Subject, and sets up for a Sovereign; instead of being a doer of the Law, he Takes upon him to be a Judge; that is, he puts himself into the place of God, who as he is the only Maker of Laws,
so is the only Judge of those, who are to be governed by them. He therefore that Censures and Condemns, where this Lawgiver doth not Condemn, forgets himself;
so is the only Judge of those, who Are to be governed by them. He Therefore that Censures and Condemns, where this Lawgiver does not Condemn, forgets himself;
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Whereas, poor Wretch, he can neither save nor destroy (as it there follows) but meerly show his own folly and arrogance, to the great offence of Almighty God,
Whereas, poor Wretch, he can neither save nor destroy (as it there follows) but merely show his own folly and arrogance, to the great offence of Almighty God,
or Censures and Condemns that in them, which the Law of God no way Censures, commits an insolence upon his Brethren, over whom he hath no such Authority.
or Censures and Condemns that in them, which the Law of God no Way Censures, commits an insolence upon his Brothers, over whom he hath not such authority.
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and is guilty of a breach of all the duties we owe to our Neighbour, of Justice, of Charity, and of Humility. Who art thou, says St. Paul, that judgest another Man's Servant? to his own Master he standeth or falleth, Rom. XIV. 4. That is, whom dost thou take thy self to be, that thou presumest thus to cenfure and condemn him, who is none of thy Servant,
and is guilty of a breach of all the duties we owe to our Neighbour, of justice, of Charity, and of Humility. Who art thou, Says Saint Paul, that Judges Another Man's Servant? to his own Master he Stands or falls, Rom. XIV. 4. That is, whom dost thou take thy self to be, that thou Presumest thus to cenfure and condemn him, who is none of thy Servant,
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but the Servant of the common Lord of us all? By what right dost thou meddle with another's Servant, who hath his own Master, the very same that thou hast;
but the Servant of the Common Lord of us all? By what right dost thou meddle with another's Servant, who hath his own Master, the very same that thou hast;
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towards whom if we have any regard, we shall hearken to the discourse of St. Paul, v. 10. &c. of the same Chapter (where he puts both these reasons together) But why dost thou judge thy Brother? Or,
towards whom if we have any regard, we shall harken to the discourse of Saint Paul, v. 10. etc. of the same Chapter (where he puts both these Reasons together) But why dost thou judge thy Brother? Or,
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and passing an upright Sentence upon our Actions, after we have laid them to the Rule of Christ's Laws, repent sincerely of what we have done amiss: (For that's the use the Apostle makes of this Doctrine in another place, Acts XVII. 31. Now God commands all men every where to repent,
and passing an upright Sentence upon our Actions, After we have laid them to the Rule of Christ's Laws, Repent sincerely of what we have done amiss: (For that's the use the Apostle makes of this Doctrine in Another place, Acts XVII. 31. Now God commands all men every where to Repent,
because he hath appointed a day, wherein he will judge the world in righteousness, &c.) But as for other Men, we must not be so forward as we are to pass our Censures upon them;
Because he hath appointed a day, wherein he will judge the world in righteousness, etc.) But as for other Men, we must not be so forward as we Are to pass our Censures upon them;
And therefore I need not enter into the consideration, either of the Causes from which this censorious humour flows, which are, Arrogance, Envy, Hatred, Ignorance, Self-interest, and such-like:
And Therefore I need not enter into the consideration, either of the Causes from which this censorious humour flows, which Are, Arrogance, Envy, Hatred, Ignorance, Self-interest, and suchlike:
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Whose Spirits are hereby irritated, from whence proceed sharp Contentions and dangerous Disorders; and whose Names are hereby blasted, their Reputation and Esteem in the World diminished;
Whose Spirits Are hereby irritated, from whence proceed sharp Contentions and dangerous Disorders; and whose Names Are hereby blasted, their Reputation and Esteem in the World diminished;
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The Advices for the Cure of this Distemper in those that are prone to it, are three: The first hath respect to God; the second hath respect to our selves; and the third to our Neighbours.
The Advices for the Cure of this Distemper in those that Are prove to it, Are three: The First hath respect to God; the second hath respect to our selves; and the third to our Neighbours.
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My brethren, be not many masters, saith St. James; (that is, be not forward to judge and condemn one another) knowing that we shall receive the greater condemnation, Jam. III. 1. Of which our blessed Lord himself puts us in mind, Mat. VII. 1. Judge not, that ye be not judged:
My brothers, be not many Masters, Says Saint James; (that is, be not forward to judge and condemn one Another) knowing that we shall receive the greater condemnation, Jam. III. 1. Of which our blessed Lord himself puts us in mind, Mathew VII. 1. Judge not, that you be not judged:
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which is the new Commandment, the fulfilling of the Law, the perfection of all Vertue. The breach of this, which is of such excellence, and such great use, must needs be a most hateful, most hurtful Offence, and be most grievously punished.
which is the new Commandment, the fulfilling of the Law, the perfection of all Virtue. The breach of this, which is of such excellence, and such great use, must needs be a most hateful, most hurtful Offence, and be most grievously punished.
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and have very evident reason, before we conclude any thing against our selves: Which teaches us, how to treat other Men, in our Opinions and Censures of them;
and have very evident reason, before we conclude any thing against our selves: Which Teaches us, how to Treat other Men, in our Opinions and Censures of them;
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Especially if in the third place, III. With respect to our Brethren, we will always endeavour to possess our Hearts with an unfeigned Love and Charity towards them all.
Especially if in the third place, III. With respect to our Brothers, we will always endeavour to possess our Hearts with an unfeigned Love and Charity towards them all.
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for sometimes it is a duty not only to reprove those that are faulty, but to rebuke them sharply (Tit. I. 13.) and with prudent Charity, to let both them and others also know our opinion concerning them or their actions;
for sometime it is a duty not only to reprove those that Are faulty, but to rebuke them sharply (Tit. I. 13.) and with prudent Charity, to let both them and Others also know our opinion Concerning them or their actions;
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And on the other side, to pronounce all in general to be Schismaticks, who cannot conform to every thing, which we think reasonable, is, at least, rash judging; For perhaps their scruples arise out of meer weakness of Understanding, prejudice of Education,
And on the other side, to pronounce all in general to be Schismatics, who cannot conform to every thing, which we think reasonable, is, At least, rash judging; For perhaps their scruples arise out of mere weakness of Understanding, prejudice of Education,
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For how come one sort of Men by a right to Judge, Censure, and Condemn all the rest? Why may not others take the same Authority over them? And then there will be nothing but Cursing and Damning, throughout the Christian World:
For how come one sort of Men by a right to Judge, Censure, and Condemn all the rest? Why may not Others take the same authority over them? And then there will be nothing but Cursing and Damning, throughout the Christian World:
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For this kind of judging, you know, is come to such a height among some Men, that they pronounce Anathema 's and pass a Sentence of Damnation, upon all those, who in any thing believe otherwise than they do.
For this kind of judging, you know, is come to such a height among Some Men, that they pronounce Anathema is and pass a Sentence of Damnation, upon all those, who in any thing believe otherwise than they do.
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and gives a sting to the Words wherein they represent them: Which presently turns Censures into Reproaches, and heightens Reproaches into downright railing.
and gives a sting to the Words wherein they represent them: Which presently turns Censures into Reproaches, and heightens Reproaches into downright railing.
St. Peter 's Rule therefore in this case, must be observed in the very beginning of it, Not rendring evil for evil, (censure for censure) nor railing for railing, 1 Pet. Chap. III.
Saint Peter is Rule Therefore in this case, must be observed in the very beginning of it, Not rendering evil for evil, (censure for censure) nor railing for railing, 1 Pet. Chap. III.
Verse 9. Which was exemplified in our blessed Saviour, who when he was reviled, reviled not again, Chap. II. 23. He that returns Censure for Censure, blows the fire already kindled, and inflames the passion into higher animosities:
Verse 9. Which was exemplified in our blessed Saviour, who when he was reviled, reviled not again, Chap. II 23. He that returns Censure for Censure, blows the fire already kindled, and inflames the passion into higher animosities:
For so is the will of God, that with well-doing ye put to silence the ignorance of foolish Men, 1 Pet. II. 15. And again, v. 16. of the next Chapter, Having a good conscience, that whereas they speak evil of you as evil doers, they may be ashamed, who falsly accuse your good conversation in Christ.
For so is the will of God, that with welldoing you put to silence the ignorance of foolish Men, 1 Pet. II 15. And again, v. 16. of the next Chapter, Having a good conscience, that whereas they speak evil of you as evil doers, they may be ashamed, who falsely accuse your good Conversation in christ.
Have I not given some ground to this Censure? Is not the Reproach too true? Or if he that passes it be mistaken in this particular, Might he not have found something else to censure, wherein I am truly guilty? Have I not been faulty in this very kind, of censuring others;
Have I not given Some ground to this Censure? Is not the Reproach too true? Or if he that passes it be mistaken in this particular, Might he not have found something Else to censure, wherein I am truly guilty? Have I not been faulty in this very kind, of censuring Others;
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which naturally awaken us to self-reflection, and bid us stand upon our guard, lest by our negligence and remissness, we not only incurr the just censure of Men,
which naturally awaken us to self-reflection, and bid us stand upon our guard, lest by our negligence and remissness, we not only incur the just censure of Men,
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Which leads me to the last Direction in this case, when we fall under unchristian Censures. III. Which is, to use special care to preserve our Souls in peace with God.
Which leads me to the last Direction in this case, when we fallen under unchristian Censures. III. Which is, to use special care to preserve our Souls in peace with God.
the Apostles were made as the filth of the world, and the off scouring of all things, as St. Paul tells us, v. 13. below my Text. Now if such Men as these could not escape the Censures,
the Apostles were made as the filth of the world, and the off scouring of all things, as Saint Paul tells us, v. 13. below my Text. Now if such Men as these could not escape the Censures,
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By what reason doth any one of us expect to be free from either? And if it be folly in us to expect to escape them, What must we make our support and comfort under them,
By what reason does any one of us expect to be free from either? And if it be folly in us to expect to escape them, What must we make our support and Comfort under them,
For this was the support in which the Apostles found such consolation, that St. Paul says, (2 Cor. I. 12.) This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom,
For this was the support in which the Apostles found such consolation, that Saint Paul Says, (2 Cor. I. 12.) This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
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And what is it to be judged and condemned of Men, whilst we are absolved by the Great Judge of Heaven and Earth? Who will call our very Judges to an account,
And what is it to be judged and condemned of Men, while we Are absolved by the Great Judge of Heaven and Earth? Who will call our very Judges to an account,
and reverse their unrighteous Sentences which they have passed; to their eternal Shame and Confusion: And to the eternal Honour of those, who have been abused by them.
and reverse their unrighteous Sentences which they have passed; to their Eternal Shame and Confusion: And to the Eternal Honour of those, who have been abused by them.
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If their Consciences, all the time of this bustle, do acquit them, and give them the Testimony, which St. Paul gave of himself, Acts XXIV. 16. Herein do I exercise my self, to have always a Conscience void of offence, towards God and towards Men.
If their Consciences, all the time of this bustle, do acquit them, and give them the Testimony, which Saint Paul gave of himself, Acts XXIV. 16. Herein do I exercise my self, to have always a Conscience void of offence, towards God and towards Men.
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Let this be our constant exercise, and it will reward the pains we take in it, with ease and rest: For a Conscience void of offence, will not be so much as disgusted at that, which galls and sorely grieves those who are conscious of guilt.
Let this be our constant exercise, and it will reward the pains we take in it, with ease and rest: For a Conscience void of offence, will not be so much as disgusted At that, which galls and sorely grieves those who Are conscious of guilt.
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For besides the Feast which a good Conscience continually makes them, they have the Joys of hope, that God will one day, not only clear them from all base Imputations,
For beside the Feast which a good Conscience continually makes them, they have the Joys of hope, that God will one day, not only clear them from all base Imputations,
