D R. PATRICK'S Two Sermons AGAINST MURMURING and CENSURING.   

IMPRIMATUR.  
April 23. 1689. Z. ISHAM, R. P. D. HENRICO Episc▪ Lond. à Sacred.   

TWO SERMONS; One against MURMURING, The other against CENSURING, Preached at St. Paul's Covent-Garden.  
BY S. PATRICK, D. D. Rector there.  
LONDON, Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Churchyard, M DC LXXXIX.   

A SERMON AGAINST MURMURING, PREACHED At St. Paul's Covent-Garden, on the Fifth SUNDAY in LENT, March 17. 1688/ 9  
By S. Patrick, D. D.  
LONDON, Printed for Richard Chiswell. M DC LXXXIX.   

1 Cor. X. 10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.  
AMong the many Demonstrations we have of the infinite Goodness to us, this is the greatest; 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 own His Majesty, and thereby bring us to everlasting Happiness. For this end, he sent his own dear Son among us; 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 Beseeching; by promises of Eternal Life, if we harken to them; and threatening of Eternal Death, if we refuse to obey them.  
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; 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: whom he therefore extraordinarily blessed, and multiplied his Mercies on them, as Persons highly in his favour: And on the other side deterrs us from rebellious Works, by the fearful Examples of those, who being an untoward, faithless, and stubborn Generation, were therefore as remarkably punished, with one severe Judgement after another, till they were utterly consumed.  
Of this last sort, the old Israelites were the most famous Instance; 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, 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 forgot his Benefits, but turned them into wantonness and rebellion against him: For which cause, he was not well pleased with many of them; for they were overthrown in the wilderness; into which he had brought them by a mighty Hand and outstretched Arm, in order to their settlement in the Land of Canaan.  
All this you read in the five first Verses of this Chapter; from whence the Apostle proceeds to warn all Christians, by their disastrous fall, to take good heed to themselves; and not to fancy the case was now altered under the Discipline of Christ. No such matter: These things, saith he, v. 6. were our examples, to the intent we should not lust after evil things, as they also lusted; neither be idolaters, as were some of them, v. 7. nor commit fornication, v. 8. nor tempt Christ, v. 9 neither murmur, as some of them also murmured, and were destroyed of the destroyer. 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. Wherefore let him that thinketh he standeth, take heed lest he fall, v. 11, 12. As much as to say, If ye do as they did, expect to suffer as they did: Do not presume upon the Grace and Favour of Christ, nor imagine you are so settled in it, that, do what you can, you shall not fall from it; 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.  
Now the Ingratitude of the Old Israelites appeared in nothing more, than in their Murmuring; which the Apostle here mentions in the last place, as the very upshot of all their Provocations: And I have chose to treat of it at this time, because this sin, which in itself is most unworthy, 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.  
In handling of which, I shall, first, show what it is to murmur; secondly, whence it proceeds; thirdly, what reason we have to obey this holy Precept, and not give way to a murmuring humour.  
First, For the first of these, every body, I believe, by murmuring, understands that dissatisfaction of Mind, which makes us repine at, and find fault with our present Condition.  
But if we search into the propriety of the Greek word, we shall find that it signifies something more, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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; especially when we ought rather to be very thankful.  
And here in my Text it hath a peculiar signification, for speaking disrespectfully of their Governors and Guides, out of a dislike of their Conduct; which, in the issue, burst out into reproachful Language against them: For this was the Sin 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. This they began to do so early after their deliverance, that they were no sooner come out of the Red Sea, 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, and said, Would to God we had died by the hand of God in Egypt, when we sat by the fleshpots, and did eat bread to the full. For ye have brought us into this wilderness, to kill this whole assembly with hunger. With these two first Murmur, the patiented 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: But when his Gentleness would do no good upon them; 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; then his Displeasure arose against them, and moved him to begin to destroy them: With lighter strokes indeed, at the first breaking out of his Anger; fos when the people complained, in Numb. XI. 1. he only sent a fire which consumed those who were in the skirts of the camp. But when they would take no warning by this, he proceeds to heavier; for you read in Numb. XIV. 2, 3. their murmur 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, and let us return to Egypt. A most unaccountable fit of discontent; which so infatuated them, as to make them think of their late slavery, without any trouble; nay, speak of throwing themselves voluntarily into the hands of their cruel Tormentors. 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 Bible's direct you, as an explication of my Text; the Destroyer here spoken of, being the Angel whose Ministry God used to destroy them with a Pestilence, as it is explained in the Case of David, 2 Sam XXIV. 16. And they that escaped this Plague, were only reprieved for a time, but not acquitted; 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, but wander in the Wilderness, till they were utterly consumed, v. 27, 35.  
And yet this did not cure them of their Wicked Disposition; but you read of a far more grievous Murmuring after this, which broke out into an open Mutiny. Read Numb. XVI. 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, and the Lord is among them; that is, they pretended Moses and Aaron stretched their Authority too far, and assumed a Power which did not belong to them; or not more to them than any other; there being no Man in the Congregation, but had as good a title to it, as themselves: And therefore they boldly demanded, Wherefore do ye lift up yourselves above the congregation of the Lord? As if they had said, By what right do you govern us, who are your Equals?  
This so incensed the Divine Displeasure, that you read there of a more terrible Destruction than the former: 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: 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, 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 grossly abused, had not interceded with God, and made an atonement for them.  
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 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, 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: Or, at least, they were very discontented and impatient under the troubles which befell them, for Religion's sake; and disinherited the conduct of the Apostles; 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. Judas there were some Christians, chief of the Jewish Nation, who were Murmurers, Complainers, walking after their own Lusts, 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. And it is very probable (which is Grotius' conjecture) that they complained of the present Government, and were desirous to throw it oft: For we read, v. 8. They despised dominion, and spoke evil of dignities: 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, whether Babylonian, Persian, or Grecian, none had treated them with such gentleness and Lenity, as the present did; which was that of the Romans.  
But a murmuring humour is utterly insensible of any thing, but only present Griefs or Wants: Having no remembrance of former evils either suffered or feared; nor being at all observant of present Blessings, though never so many, and though never so big with future Hopes and Expectations. This is visible in the whole History of that People; with whom the Divine Goodness was grieved forty years long in the Wilderness.  
From which we may also learn, that though this be the propriety of the Word Murmuring in this place; 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; but with a Man's own private condition, when it is not suitable to his desires.  
For the History of the old Israelites informs us, that their Murmur were as much at the state of their private Affairs, as at the public management. This was their common fault in the Wilderness, that they complained upon every occasion, if they had not such plentiful Provision; nay, such variety of it, as might gratify their fancy, as well as satisfy their necessity: Or, if they fell into any difficulty in their travels unto that good Land, to which God promised, if they would have patience, in due time to conduct them.  
And as we find them complaining upon this account; so we find (if we look into the rest of the Scriptures) other Persons complaining upon divers other scores.  
1. Some because they were not regarded according to the deserts they fancied in themselves. As we read in the Parable of the Labourers in the Vineyard, Matth. XX. 11. that some murmured at the good Man of the Family, because they who came early into his Service, and had born the burden and heat of the day, received no more wages than those who came later, and had taken less pains in his business; which they thought to be unequal.  
2. Others we find murmuring, because they seemed to be neglected, while great care was taken of their Neighbours: So we read in Act. VI 1. That there arose a murmuring of the Grecians against the Hebrews, because their Widows were neglected in the daily ministration.  
3. Others murmured at such Doctrines as they did not relish, finding fault with them, 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; the fault is in yourselves, and not in me or my Doctrine.  
4. Another sort murmur because all do not consent to their little Opinions, and comply with their Customs: 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 plucked the Ears of Corn, and rubbed them in their hands, on the Sabbath-day, Luke VI 1. All which I pass over, with the bare mention of them, because that's sufficient for my purpose: Which is to show, that any thing we dislike, because it is not according to our Fancy, Opinion, Humour, Inclination, or Interest, may be the matter of murmuring and complaint: Whereby we reflect very reproachfully upon God and his Providence; and sometimes upon those who are God's Ministers, or upon our innocent Brethren, who may have good warrant for that which we condemn.  
And now from what hath been said, it will be easy to show from whence this murmuring humour proceeds; which is the second thing I propounded, and may soon be dispatched.  
Secondly. 1. For it is evident it proceeds from false Opinions, and wrong Notions of things, which must be examined and corrected, or else there will be no cure for it. 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: And that he came not to call the righteous, but the sinners to repentance. The other Jews had done the same upon other occasion's ; but very unreasonably and unjustly, as they might have understood; if instead of murmuring, they would have pondered his Instructions. They murmured at him (saith St. John, VI 41.) because he said, I am the bread which came down from heaven. 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, and desire him to instruct them more clearly in these matters? This had become Men of sense. But in this we see the Genius not only of Judaical, but of all carnal Minds; who sooner murmur against the Truth they do not understand, than accuse the grossness of their own Hearts, and pray to God for the Gift of right Understanding, and of Faith. If they had understood in what sense he said he came down from Heaven, they would not have murmured; and therefore they ought to have desired to be instructed in the sense of his words, and not have murmured at that which they did not understand. But thus it fares, as I said, with the Doctrine of Christ, that it sooner finds those that dislike it, and condemn it, before they know it, than hearts that desire rightly to understand it, and to embrace it when it is understood. Thus he.  
2. It arises also from impatience of any Troubles or Inconveniences which commonly attend our Condition here in this World, or which arise from our present Circumstances; as we see in the History of the Hebrew Nation ; whose case this was upon several occasions.  
3. From Pride and Ambition, Envy and Malignity of Spirit; 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.  
4. Sometimes from Luxury and Wantonness; as when the Israelites murmured, because they had not such dainty Food as they looked for, 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; 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: Especially, if we compared them with the bad Condition wherein we have sometimes been; or deserve to be, if we be not more grateful than to complain in a better. This was also the case of the whole Hebrew Nation in the Wilderness; who forgot the Works of God, and remembered not the Wonders he had done for them, nor the Evils from which he had delivered them; and so fell into fits of discontent, upon every occasion. And it is the case of all other Men who are guilty of this sin at this day: For, as Oecumenius notes upon those words of the Apostle [Do all things without murmur and disputing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Phil. II. 14.] He that murmurs, is unthankful unto God; and he that is unthankful, speaks hardly of him.  
6. Sometimes from vile Covetousness, though covered under specious pretences; as when Judas the Traitor murmured at the waste of the precious Ointment poured on our Saviour; which he would have had sold, that the Money might have come into his pocket.  
Lastly, From want of a lively faith in God, and in his good Providence; which was the sin of the old Israelites also; who murmured, saying, Can God furnish a table in the wilderness? Behold he clavae the rock, that the waters gushed out. 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, as they should have wrought in their Hearts; but they still disinherited him, whom they could not but acknowledge had done things as wonderful for them, as those which they further desired.  
And thus Origen observes (upon Exod. XVI.) it is common among Men to murmur, if the Wether be not seasonable, if the Years be not so fruitful as they were wont to be; nay, if every thing do not fall out according to their Wishes and Expectations: That is, we would have no trials of our Faith and Patience, and submission to God; but a constant stream of prosperous successes, just according to our own Contrivances or Hearts Desires.  
Which is a very dangerous distemper of Mind, which must be cured by removing these Causes, from whence it proceeds. There is not the like danger, it must be acknowledged, in every one of them; but none of them are safe, and therefore we ought to seek after a speedy remedy. 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; if it be against him to whom he owes much, and therefore ought to love and praise; if it be for a trifling or a tolerable cause, much more if Thanks ought rather to be rendered, than Complaints made; it is a most detestable sort of murmuring, as the good Man beforenamed (Musculus) hath observed. It is also much to be considered, from whence this Vice arises; whether from mere impatience of some Loss or Inconvenience, or from Pride, Contempt, Indignation, and Envy: For though it be vicious in itself to murmur against a Superior; yet it is a less fault, if it arise from some damage a Man hath received, of which he is impatient, than it would be, if it proceed from Pride, Contempt, and a Spirit of Envy; 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 St. Paul The first Christians had some among them, as you have heard, who murmured because their Widows were neglected, in the Provision which was daily made for the Poor; but it was neither out of Pride, nor Contempt, nor Envy, but from mere Impatience of the grievance it was to them, to see those, for whom they had a special concern, not so much minded as others, who had no more need than they that were neglected. Every Eye can discern the difference between these murmur, which are not all of equal guilt; yet none of them free from blame, nor without danger, if we do not apply ourselves, with all diligence, to the proper means of curing our Minds of this distemper.  
Unto which, that I may awaken you, I shall now proceed to consider the reason we have to obey this Apostolical Precept, and no longer give way to a discontented humour; which is the third thing I undertook in the beginning, and may help to remove the Causes of this Disease, if we well weigh the Mischiefs it doth.  
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: For who is there that allows himself in this humour of discontented murmuring, either at the public state of things, 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, though in itself never so pleasant; he is poor and miserable in the midst of abundance; wanting not only that which he hath not, but even that which he hath: He takes no satisfaction in any thing, though God's bounty hath bestowed, perhaps, variety of Blessings upon him; for this humour will let him take no notice of them, but only of that which is grievous to him: By this means he possesses nothing, no, not himself; his Soul being carried away in a hurry, by things without him, he knows not whither: He is seldom at home; 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 that, many times, into dangerous adventures. Who would indulge then such a temper of Mind, as spoils all our Comforts; even that Satisfaction, which we should find in our own serious thoughts?  
2. But it is not merely an uncomfortable condition; it is also very sinful: For it proceeds as you have heard from several other sins; and it is the cause also of many more; both of sins of omission, and sins of commission, as we commonly distinguish them.  
1. First of innumerable sins of Omission, in not recounting the multitude of God's Mercies bestowed upon us; in not pondering the greatness of them, and our own unworthiness to enjoy them; in not giving perpetual thanks for them; neither calling to Mind all the Evils from which we have been preserved or delivered; nor so much as taking notice of all the Blessings we daily receive, which call for our most grateful acknowledgements: For they who are given to murmuring, seldom reflect (as we find by the Israelites) upon the Obligations they have to God, though never so great, never so wonderful; they forget how he hath saved them from the dreadful dangers which they feared, or delivered them from the heavy burdens which oppressed them; and mind only what they at present desire, or dislike.  
Which wrought the Israelites into such a very bad temper of Mind, that they were never pleased. No better pleased out of Egypt, than when they were in it; for they murmured as much, or more, after their Deliverance, as they did before; 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 Men can be pleased no where, in no condition, unless they have a due Sense of God and of his Goodness; and be truly affected with his benefits.  
2. As for the Sins of Commission they are no less numerous, such as envious distractions, evil surmisings, rash censurings, lying, defamations, and sometimes Injustice, Oppression, Extortion, if not downright Robberies; which are the common Effects of men's discontented repining at their own private condition. And when they are discontented with the public State of Affairs, thence proceed evil speakings, clamour, revile, variance, strife, contention, quarrelling; and many times higher degrees of all these Sins, such as speaking evil of dignities, etc. For by discontent Men exasperated their own Spirits; and by Complaints and Murmur they exasperate Others, unto unruly Passions, which increase into undutiful Practices, which break out at last into public Disturbances. And how many mischiefs Men are wont to draw upon themselves by that means, I shall not now say; because my present business is, to show only the sinfulness of a Murmuring Spirit.  
But the next particular will make you sensible of that also; when I have added to this these two Considerations.  
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, as makes us rejoice in God always; and administer all the Joy and Comfort we are able one to another. 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 sense of God's love to us; but that which we give to one another, by our friendly agreement: So St. Chrysostom, and from him, Oecumenius interprets the Words, A Virtuous Life, Peace with our Brethren, and the Joy which springs from concord, are the things will bring us to Heaven; and he that subverts this Peace and Joy, doth his Brother a greater injury, than if he had robbed him of his Money; 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 if we love our Brethren we shall be loath to grieve them; and shall study to please them; which is such an excellent disposition of Mind, that Plato himself, reports this as an ancient Saying, that he should be reputed the wisest Man, and the most Victorious, whose business it is to make 
● 2. De Legibus.  others rejoice and be merry.  
Now murmuring is so opposite to this, that it damps all the Joy we should otherwise take in God and in his Love; 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, as may make us rejoice always, whatsoever happens; and never repine at any thing, though never so cross to our expectations: Which we should the rather study, because Joy makes us more serviceable to the World, than otherwise we shall be; both by putting us forward to do good, and by commending Piety and Goodness unto others. Whence it is that we read, Act. IX. 31. The churches were multiplied, when they walked in the fear of God, and in the comfort of the Holy Ghost.  
Let us take heed then how we any way (particularly by Murmuring and Complaints) banish this Heavenly Guest from ourselves or others; which is the Page, as St. Basil calls it (or whosoever was the Author 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the Monastical Constitutions) that waits upon Goodness and Virtue; 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; but (to speak in the Psalmist's Phrase, Psal. CVI 5.) let us rejoice in the gladness of our nation.  
2. For if we do not, but give way to a murmuring humour, it will spoil all the good we do, and make it unacceptable to God our Saviour. Which is a reason, more especially, why we should not murmur at any part of our Christian Duty; no, not at taking up the Cross, nor any thing else, which may seem a hard saying; which is the worst sort of murmuring that we can be guilty of: For it is the quality of base, disingenuous 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 Father's business, and labours for himself. Consider, says his Father, that what thou dost for me, thou dost for thyself; thou wilt have the benefit of it; wherefore then dost thou grumble? It is for them to murmur, who labour and toil when others reap the advantage; but he that labours for himself, what cause hath he to murmur? He had better not work at all, than not without murmuring He loses his labour; he spoils that which he hath done, though it be well done. Do you not see how in our own Family, we are wont to say continually, I had rather you would let it alone, than do it with Murmuring: Nay, we ofttimes choose rather to want one's service, than bear with his murmuring humour: For it is a grievous thing, very grievous, to murmur. It is nigh unto blasphemy; which is the reason God punished it so severely in the Israelites; for it was a piece of ingratitude: He that murmurs is unthankful to God, and he that is unthankful is a Blasphemer. Thus he.  
And indeed it is directly contrary to that Love and Charity, which is the Note of the Children of God; and believes all things, hopes all things, takes all in good part, and makes the best construction of them: As on the contrary, where self-love, Pride, and such like Vices reign, there is nothing but impatience, suspicious, sinister interpretations, murmur and complaints, whereby even things good in themselves are corrupted and defiled. 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. If they did it with an ill will, and repiningly, it was so far from being looked upon as a benefit, that it was taken for a reproach: Whence that admonition of St. Peter, 1 Ep. IV. 9 Use 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; much less to grumble at the trouble or the charge their Brethren brought upon them; but receive them as cheerfully as Men now welcome their Guests to the public Inns, where they pay for what they have: 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; for he is not pleased to see us follow him, or do as he bids us, with a heavy Heart, and a discontented, complaining Spirit.  
And so I come to the Third and last Reason, why we should obey the Apostolical admonition in my Text, and work out this part of our Salvation, even with fear and trembling: Which is this,  
3. That murmuring is the cause of such Sins, as are the punishment of those who are guilty of it. 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, as we speak, and brings upon them the Evils they unadvisedly wished: For anger, you may observe, is the ordinary Companion of discontented murmuring; which reflects so highly upon God, that it moves his just displeasure. We may say in this Case as Solomon doth, Prov. XIX. 3. The foolishness of man perverteth his way, and his heart fretteth (or as the Chaldee hath it, murmureth) against the Lord. Men run inconsiderately into many Sins, and then lay the blame upon their natural weakness, and want of power to avoid them; which is in effect to lay the fault upon God: And in the same manner they draw many inconveniencies upon themselves, and fall into great straits; whereupon they fret and fume (though not directly, yet by consequence) against God: For when they say, Things might have been better ordered; 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 ourselves with a becoming reverence; and take heed lest we speak unadvisedly with our lips.  
The danger of which is so apparent in the example of the murmuring Israelites, of whom my Text speaks, that we need seek no other proof of it: For you read how, in a raging fit of Discontent, they were so distracted, that they minded neither what they did, nor what they said; for they entered 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; as if that were more , than the present Liberty they enjoyed of serving God as he had appointed in the Wilderness; 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 came to pass; they had their wish: 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; where they wandered about for forty years, till all their Carcases were consumed.  
This is a sufficient caution against this Sin; which is then most dangerously provoking, when it continues long: Which is the only thing I shall further observe upon this Argument.  
The Israelites, I told you in the beginning, had been guilty of murmuring before the time unto which the Apostle hath respect in my Text: But God most graciously forbore to proceed against them, and did not send the Destroyer to cut them off. 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: Read the Words again, to make them the more evident: And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness, and said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, and when we did eat bread to the full: for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.  
1. Behold here, how very gross their Ingratitude was, which extenuated the Benefits they had received, as inconsiderable; and, looking only upon a present straight which was soon over, made them quite forget their long Servitude in the House of Bondage, out of which they had been newly delivered.  
2. Nay, behold how they magnify Egypt, where they were no better than vile Slaves; and prefer carnal Things, before divine Blessings; the fleshpots of Egypt, before the liberty of their Religion, and the glorious Presence of God, which appeared among them, and went along with them.  
3. More than this, they speak of the very Plagues of Egypt (by which they wish they had died) with more satisfaction, than of the Mercies they enjoyed under the Almighty's Protection.  
4. And it is observable how extravagantly they commend their Condition in Egypt, as if they had wanted nothing there, but had had their fill of all good things; 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; when they did nothing of their own head, but by the direction of God, who went before them, and led them the way wherein they should go.  
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.  
So frantic doth a discontented Humour make those who are possessed with it: Notwithstanding which, God, as I said, was so long-suffering towards them, that he did not at that time visit their Iniquity upon them, but bare with them till he saw them so settled and fixed in this evil temper of Mind, that they would not be reform by his patiented Goodness: 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, as Isaiah speaks, multiplies to pardon, and hath not yet entered into Judgement with us: But let us take heed how we provoke him to anger, by continuing in this or any other Sin; especially after much patience with us, which ought to lead us to a speedy Repentance.  
God may be pleased graciously to pass by the first Eruptions of those Passions which make us murmur; nay, not be so strict in marking what is done amiss, as not to pardon many fits of discontent, which may come upon us. He knows our frame, and pities our weakness; and is slow to anger, and far from being forward to punish our frowardness. But if we indulge ourselves in this humour, and do not labour to correct it; if we set not ourselves 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, nor the Evils from which he hath freed us, either by his own hand immediately, or by the ministry of others; but, quite contrary, we complain in a state of Happiness, being displeased that every thing is not to our gust; and disordering ourselves with angry discontent, because all things are not ordered according to our Mind; and perhaps speaking against those, whom God hath employed to do us good (which was the case of the old Israelites in their murmur against Moses and Aaron:) Then it is high time, we may fear, for God to chastise us, both for our Ingratitude, and for our abuse of his long-suffering Goodness to us.  
We have all the reason in the World to believe, That if we walk in the same way the Israelites did, it will lead us into the same destruction; as the Apostle here teaches us, in this Discourse to the Corinthians. If we slight, or do not value the Mercies God hath bestowed upon us; or undutifully reflect upon those who have been instrumental in procuring them to us; if we so dislike our present Settlement, that we thirst after a Change, we do not know what punishments we are drawing upon ourselves. And let us be assured, we shall be no more satisfied in that Change, should it come to pass, (which God forbidden) than we are in the present Establishment. The motions of our discontented Minds cannot be quieted by any thing without them. We shall ever find matter for Complaint, and far greater in a new Revolution, than we can do in this.  
We have not forgotten, sure, the Condition wherein we lately were; how all our Laws were violated; what endeavours were used to subvert our Religion and our Government; so that men's 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: Which we shall unavoidably draw upon ourselves, (and if it be possible greater Evils,) should we be so unhappy as to see our present Settlement overturned.  
Take heed therefore unto yourselves, not only to your Actions, and to your Tongues, but to your very Minds and Spirits: Do not allow of any rise and boilings there, but instantly suppress them. Give not way to the very beginnings of any discontented thoughts and angry Motions: Stay them before they proceed further, and grow unruly: Ask them what they would have? whither they would go? what they design, and where they will end? For you know not whither they will carry you, if you do not put an end to them as soon as they begin.  
They will lead you from one sin to another, till they have drawn one mischief upon you, after another; and where they will conclude at last, we cannot certainly tell; but we may make a shrewd guess, by the Example of those, whom the Apostle here sets before us, to be a warning to us; by which if we judge, it will be, in utter destruction. For all that evil Generation, who would not cease their murmuring, notwithstanding all the chide they had for it, 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 what was the cause of all this? What made them so perverssy murmur, but only such things as these?  
They forgot the late Oppressions under which they had groaned, and the glorious Deliverance God had wrought for them from that miserable bondage.  
They considered not their present ease, and the liberty they had to serve God according to their Heart's desires.  
They had no respect to the Hope which was set before them, of being brought to perfect rest in the Land of Promise; and there settled in the Happiness, which God himself expresses in these magnificent Words: If ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine. 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 ourselves.  
1. Let us reflect daily upon the Condition wherein we were a few Months ago, and the extraordinary hand of God in delivering us from our fears.  
2. And then lay to heart the freedom we now enjoy, to serve God without fear of those Dangers, wherewith we were surrounded.  
3. Together with the hope we have (if we ourselves do not hinder) to see both our Civil and Religious Rights and Liberties secured to us and to our Posterity, so as they have not been since we were a Nation.  
And then we shall be so far from murmuring, that we shall think we own the highest Praises and Thanksgivings to him.  
Which if we be careful to pay, and every day upon our bended knees, bless his holy Name, who hath saved our life from destruction, and crowned us with loving kindness, and tender mercies; we shall never be guilty of murmuring any more, which is utterly inconsistent with thankfulness to God for all his Benefits.  
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, and miscalled their Slavery there, by the Name of, Liberty to enjoy a fullness of good Things; nay, looked upon their Deliverance from thence, as a betraying them to perish in the Wilderness; insomuch, that at last they wished themselves in Egypt again, and conferred about going back into their Chains: This was such a fearful Provocation, that we should dread any approaches to it; not admitting so much as a discontented Thought, if we can prevent it; but if it press in upon us, reject it, or throw it out as soon as it is entered: For if it lie brooding there, we know not what it may bring forth. If it be no more than Complaints, where we have reason rather to give Thanks, it is a great deal too much, and must be speedily amended: For there is no great difference between approving that which is evil, and disliking that which is good: Nay, 
* Cyril. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in Johan. VII. 12.  to find fault with that which is well done, is equally culpable, as to commend that which is bad: The same thing to free that which is base and unworthy, from just reprehension; and to quarrel with those things which are so far from deserving our Censure, that they ought to be highly praised.   

A SERMON AGAINST CENSURING, PREACHED At St. Paul's Covent-Garden, on the Third SUNDAY in ADVENT, March 17. 1688/ 9  
By S. Patrick, D. D.  
LONDON, Printed for Richard Chiswell. M DC LXXXIX.   

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; First, That there will be another Advent, or coming of our Lord, besides that which we now commemorate; when he appeared in the likeness of sinful flesh.  
Secondly, That the end and intention of his Second coming, is to judge us; as the foregoing Words tell us, He that judgeth me is the Lord; therefore let none of you be so bold as to judge before the time, until the Lord come; whose proper business it is to judge others.  
That's the Inference he makes from those two known Doctrines: Since the Lord will come again, on purpose to Judge us all, let not us take upon us to prejudge one another, but suspend our censures, till he come to Judgement.  
The Suppositions are so well understood, and I hope so steadfastly believed, that I need not go about to prove them. They are among the first principles or Elements of the Doctrine of Christ; 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 judgement; the belief of which we own, by professing the Christian Religion; 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, as that of Moses, whose Law was given upon that Mount) but we are come to mount Zion, to the city of the living God, and to God the judge of all: As much as to say, When wear made Members of the Christian Church (figured by Mount Zion and Jerusalem) we acknowledge God to be the Judge; First, of all things; not only the outward Actions, which the Mosaical Law chief regulated; but even the Thoughts and Counsels of the Heart: And, Secondly, of all Persons; not only Jews, but the whole Gentile World, of whatsoever rank or condition they be: Who shall be called to an account for all things whatsoever, open or secret, known or concealed; and accordingly receive their doom from the Almighty and Righteous Judge of the World.  
Let me only therefore remember you, that it is necessary to keep these great confessed Truths, continually in Mind; 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 to die for our Sins, will come again in Glorious Majesty; not as a Servant, but as a Sovereign, attended with all the Host of Heaven, to call us before him, and examine how his Laws have been observed by us, and what fruit there hath been of his shedding his precious Blood for us.  
This if we thought of daily, with a lively belief, that as he is a most impartial Juge; so the greatest secrets cannot be concealed from his knowledge: It would move us to observe all his Laws, with the greatest care and diligence; 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; not to judge any thing before the time, but to leave all to the Judgement of the Lord.  
For the understanding of which, it will be necessary to do these three things.  

First, to show what it is to Judge.  
Secondly: how the Apostle is to be understood, when he saith judge nothing.  
Thirdly, What the Reasons and Grounds are, upon which this precept stands, in the right sense and meaning of it.   

I.  
For the first of these, to judge, sometimes signifies no more, than to make such a difference in our thoughts, between one thing and another, when they are presented to our understandings; as our reason shows us there is in the things themselves. To discern, for instance, between truth and falsehood; so as to approve the one, and to reject the other: In which sense we ought to judge every thing; and to admit nothing, till we see good reason to entertain it; for it is a Christian Virtue, to make a discrimination between good and bad, true and false; and as we find things upon examination, so to determine whether they are to be received or rejected.  
And therefore the Apostle's meaning cannot be to forbid us to judge in this sense of the Word; for he himself saith in this very Epistle, Chap. X. 15. I speak as to wise men, judge ye what I say, i. e. I desire not to be believed, if I speak not reason, which you understand; and therefore I leave it to yourselves to determine, upon serious consideration, whether I speak not the Truth. And again Chap. XI. 13. Judge in yourselves, is it comely that a woman pray unto God uncovered? i. e. I need say no more; for you can resolve what is fit in this matter, if you please to consult with your own sober thoughts.  
We must find then another sense of the Word Judge, which is this;  
2. To pass sentence upon other Men's actions or qualities, pronouncing them either good or bad. 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 man's 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; for whether you judge well or ill of me, you may be mistaken; and therefore I am not much concerned about it; Yea, I judge not my own self; that is, I do not absolutely depend upon my own opinion of my fidelity, though I cannot but know myself better than any one else can do; because I may overlook many things, which the Lord sees, and so think better of myself than I deserve. And therefore (as it follows v. 4.) though I know nothing by myself, yet I am not thereby justified; for he that judgeth me is the Lord: It is not as others judge of us, or as we judge of ourselves; but as the Lord, who cannot be deceived, shall judge. In all which discourse judging is passing a Sentence, either for, or against another Person; either to acquit and clear him, or to censure and condemn him. And thus it is frequetly used in other places; particularly, for passing a sentence of Condemnation upon others, accusing them as guilty, and censuring them to be worthy of punishment: For Example, Rom. XIV. 3. Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth: That is, condemn him of profaneness, or contempt of God's Laws, in taking his liberty of eating any thing, without distinction of Meats; and v. 4. Who art thou that judgest another man's servant? That is, condemnest him, over whom thou hast no jurisdiction.  
And thus it is to be understood in my Text, for Censuring and Condemning others; which is an Office that belongs not to us, who seldom have a sufficient cognizance of their case.  
Which may be done either inwardly, in our own thoughts; or outwardly also in our Words and Speeches, whereby we pronounce the sentence which our Mind hath passed upon them: Between which two (inward and outward censures of others) there is no small difference; and therefore this is a distinction, which ought to be carefully observed; because it may be lawful to pass a judgement upon Men's actions in our own thoughts, when we ought not to signify it to others by our Words. For first, the Persons upon whom we pass a judgement, may be so much Superior to us in Dignity and Authority; 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: Or, Secondly, the Company to whom we speak may be such, as will not make a good use of our judgement, but a bad; which is a just cause, why we should forbear to declare our judgement, whatsoever we may justly think in our own breasts: Or, Thirdly, The thing itself, which we cannot but condemn, may be of such a Nature, and done so secretly, that it will be a breach of Charity to speak of it unto any, but him that is guilty of it.  
Now the Word judge being thus explained, I proceed to the Second thing.   

II.  
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, and many Persons who are apparently guilty of them. We must therefore understand him, with some limitations, that we may make a wise judgement concerning judging other Men; and not let all things they do pass without censure, because we are bound, in some cases, not to censure them at all.  
And for our clearer information, I shall show; First, what judgement is not here forbidden; Secondly, what is.  
First, With respect to the former of these, I shall only put you in Mind of these three things.  
1. That public Judgements and judicial Censures, are not here condemned; for they have the Divine Authority to warrant them, and Humane Societies cannot subsist without them: Therefore let none imagine there is any thing in these Words, either forbidding a Christian to be a Magistrate, or forbidding a Magistrate to judge and condemn evil things, and evil-doers. For as Magistracy is God's Ordinance for the good of Mankind; so it is the Duty of every Magistrate, to condemn and punish such as do evil; 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 than that censure and condemn this Office, or those that execute it; for it is that which all Men do in their own Families; where having Authority as Parents, or Masters, they correct what is done amiss.  
2. And as there is nothing in these Words forbidding Magistrates to exercise their Office, 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; or to reprove and rebuke each other for their sin, according to the Rules of Truth and Charity: For it is necessary to form a Judgement concerning others in our Minds, that we may avoid the Company of evil Men, and preserve ourselves from the danger of their Contagion: And Charity being the sum of all our Duty to our Neighbour, prudent and seasonable reproof is often the greatest Charity we can bestow upon them. Let the righteous smite me (saith David) and it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head, Psal. CXLI. 5.  
3. And as we may thus judge Men to be worthy of reproof, and take upon us to tell them of their Faults, 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; provided, first, that we sincerely design the good of those to whom we declare our mind concerning them; and, secondly, that we say no more than is necessary to forewarn their Neighbours, left they be misled and infected by them: We must not blacken them more than needs, much less make them worse than they are; 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. Thus our Lord bids his Disciples beware of the Scribes, who looked demurely, and behaved themselves gravely, and made a show of great Piety in their long Prayers, that they might be the less suspected of bad Designs, 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; that is, detect them, and declare against them.  
II. These things therefore being not forbidden in these Words, let us now consider what Judgement or Censure is forbidden.  
1. And this is certain, That we ought not to judge such things to be sin, nor censure and condemn others upon the account of such things, as the Law of God doth not condemn: For to censure those things as unlawful, which the Law of God hath not forbidden, is in truth to judge and condemn the Law itself, as an imperfect and defective Rule of our Actions: Which is the Censure St. James passes upon this practice, in those known words of his, James IU. 11. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law. Which cannot be meant of any other evil-speaking and judging, but this: When a Man censures and condemns his Brother, where the Law doth not censure and condemn what he doth. 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. Instead of conforming himself to it, he takes upon him to be a Corrector of it, and to make supplements to it; as if it were an insufficient Direction to us, without his Additions. Which is the meaning of the next Words: But if thou judge the law, thou art not a doer of the law, but a judge. Let such Men consider that there is but one Lawgiver (as it follows, v. 12.) who is able to save or destroy. Who art thou that judgest another, for such things, that is, as the Law of Christ doth not condemn? Who gave thee Authority to pronounce, first, peremptory Sentences upon thy Brethren, when thou art not appointed by God to be either a Lawgiver, or a Judge of others; especially of such as do not break any Law of Christ?  
2. As we ought not to judge, that is, condemn Men for such things as the Law doth not condemn; 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, or act not as we do, if otherwise they do well. 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; because our Lord had abolished it, and left Men at liberty to eat, for instance, any Meat whatsoever, if they were but thankful and temperate But the Jewish Christians generally maintained it was still in force; and therefore judged all those to be impious, who did not observe his Rites and Ceremonies: 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 steadfastly believed, had made common. Though their ignorance made them scrupulous, it ought not to have made them censorious; 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 beforenamed, Ch. IU. 11, 12. He that judgeth his brother (about such matters as I now mentioned) judgeth the law, i. e. the Gospel of Christ, called in that Epistle, The Royal Law, the Law of Liberty, and the perfect Law of Liberty, Ch. II. 8, 12. I. 25.) which absolved them from such Obligations. And if thou judgest the law, thou art not a doer of the law, but a judge; that is, takest upon thee the Office of Christ, to enact those things again into a Law, which he hath abolished. What a presumption is this! when there is but one Lawgiver, who is able to save and destroy, who art thou that judgest another? That is, whatsoever you may fancy, there is but one to whose Laws we ought to be subject; and that is not Moses, but Christ, to whom alone belongs the Power of Lie and Death. You may take this Authority upon you, if you please, of passing Sentences of Condemnation upon your Brethren; but they are of no force: It being out of any Man's power to do those any hurt, whose innocent liberty he condemns; or to do those any good, who comply never so far with his scrupulosity. And what the Apostles say in this case, may be applied to all other wherein good Men differ; and both sides think with a great deal of reason. They that have most reason, must not yield to the temptation they have, to contemn the others needless scrupulosity; and they that have least, must not condemn those as they are too prone, who take the liberty which they dare not use. If both sides think, as they do commonly, that they have equal reason; then there is no more reason for the one to judge the other, than for the other to judge him: 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; so much less ought we to pass our Judgement upon Things that are quite out of the compass of our Knowledge. The Secrets of men's Hearts do not fall within our cognizance, but only as they discover themselves by outward Acts; which sometimes may not be good, and yet not proceed from such ill Intentions, as we may be apt to imagine. 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. But when Men do good things, it is the highest presumption to judge they are not done with a good Mind. This is to pretend to know the Hearts of Men, into which none can see, but God alone. And therefore we must not condemn Men of Hypocrisy, when their Actions do not declare it; but refer that to the cognizance of our Lord, who, as it follows after my Text, will bring to light the hidden things of darkness: That is, discover the inward Intentions and Purposes of men's Souls, and all the close Wickedness which was contrived there: And then every man shall have praise of God. That is, if he did well, with a good Mind, sincerely and hearty, he shall receive commendation; but otherwise disgrace, and shame, and confusion of face, for being so wicked, as to imagine our Lord could see only the outside of things, and be deceived by fair appearances.  
4. In things which fall 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.  
1. And then we judge falsely, when we charge another person, with that of which we know he is not guilty; which is so great a sin, that it can scarce be committed without the help of other sins, which throw Men into it; such as secret hatred, envy, wrath, revenge for former Injuries or Offences. But whencesoever it proceeds, it is an high piece of injustice; which, as we ought at all times carefully to avoid, so then especially when we undertake to be Judges.  
2. Rush judgement, is when we charge others with such things as we know to be but rumours and suspicions; or which we have only some slight reason to believe. This forward haste to be passing our judgement upon Men, though we be well informed, is to be corrected; especially when we declare it upon all occasions, or perhaps without any occasion: But to do this before we be well informed, or have duly considered, is very vicious; 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.  
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. Others are charged with Pride, and neglect of Company; with whom their discretion taught them not to be too familiar. Ambition, and Courting the favour of Great Men, is laid to the charge of those, who thought of nothing but only to please God; in doing that, which proves also pleasing unto them. And on the contrary crossness and perverseness is charged on those, who cannot comply with others, for fear of offending God. 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, before they know their circumstances, particularly what advantages they have had or wanted of right information.  
In such things, which are not very evident, we ought to suspend our judgement; or rather err on the other side, by judging well of others, which is the Virtue we call Candour, which argues much Wisdom, and no less Charity; at least, a great deal of good Nature.  
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; but neither out of dislike to the Sins which they condemn, nor with any design to do good, either to the guilty Persons, or any other; but merely to gratify their own Spleen, or Arrogance, or such like bad affections; to which our Saviour seems to have had some respect, when he said, Matth. VII. 1. Judge not, that ye be not judged; for it follows immediately, Why beholdest thou the mote that is in thy Brother's Eye, but considerest not the beam that is in thine own Eye? And he calls this, in effect, an Hypocritical judgement, when he adds, Thou hypocrite; first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. If it be Hypocrisy, to find out smaller faults in others, sooner than greater in ones self; it is much more so, to discover any fault whatsoever, merely to please some bad Affections, which delight in speaking Evil of others.  
These are dangerous kinds of judging, which the Apostle here requires us to forbear, false, rash, or hypocritical condemning of others. The first of them is slander; the second is uncharitable censure; the third is ill designing self-love, envy, pride, or some such vice, which we harbour in our breasts.  
And so I proceed to the third Thing I propounded, The Reasons and Grounds, why we ought not to judge in this manner.   

III.  
There is one reason in my Text; and there is another so nearly allied to it, that they are frequently joined in other places.  
That in my Text is, The respect we ought to have to our Lord; whose Office it is to judge.  
That which is nearly linked with this, is, The respect we ought to have unto our Brethren; over whom we have no Authority, and therefore ought not to take upon us to be their Judges.  
The first of these if it be weighed, will make our judging others appear to be an insolence towards our Saviour. The second will represent it, as an insolence towards Men.  
1. First, I say, it is an insolence toward God our Saviour; an usurpation upon his Right; a bold intrusion into his Office; an arrogating to ourselves, that which truly and properly is his sole Prerogative; especially when Men proceed so far, as to dare to judge the very Hearts of others; or to censure and condemn them for that which God's Law doth not condemn.  
For the judging of the Heart is a thing which God and our Lord assume as peculiar to themselves. I the Lord search the heart, and try the reins; even to give every man according to his ways, Jer. XVII. 10. I am he, saith our Saviour, which searcheth the reins and the heart; and I will give unto every one of you according to your works, Rev. TWO 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; but they are reserved to the peculiar cognizance of him, who alone searches their Hearts.  
And so it is also, in the other case; when we presume to censure that, which the Law of God itself 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; and he that judgeth the very Law, casteth 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; and is so lifted up in his own opinion, that he usurps the Divine Authority. 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, and the endangering his own Soul: For God, saith the Apostle, v. 6. of the same Chapter) resisteth the Proud; he resists him as an Enemy to his Majesty; as one that invades his Sovereign Right; and intrudes into his sole Office of judging others.  
II. And though it be less considerable, yet this is not to be neglected, that he who judges the Hearts of Men; 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. He arrogates a jurisdiction over them, which he hath no right to exercise; and is guilty of a breach of all the duties we own 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 thyself to be, that thou presumest thus to cenfure and condemn him, who is none of thy Servant, 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; by whose judgement, and not by thine, he must either stand or fall? That is, either be pronounced innocent or guilty.  
If his Master have not forbidden this, which thou condemnest in him, it is presumption in thee to censure him; it is an injury both to the Master and to his Servant; an usurpation of an Authority over him, unto which we can have no pretence; and therefore cannot be answered, either to God, or to our Neighbour; who are both wronged by such judging.  
The same may be said of all other sorts of judging ; by which we give great offence both to God and unto Man; towards whom if we have any regard, we shall hearken to the discourse of St. Paul, v. 10. etc. of the same Chapter (where he puts both these reasons together) But why dost thou judge thy Brother? Or, why dost thou set at nought thy Brother? For we shall all stand before the judgement seat of Christ: For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another any more.  
We ought, that is, to examine ourselves strictly, particularly about the false, the rash, the causeless Judgements we have passed upon others; for which we ought to call ourselves unto an account, and judge ourselves severely; 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, etc.) But as for other Men, we must not be so forward as we are to pass our Censures upon them; but in many cases leave them to our Lord, who only can pass a certain Judgement upon their Actions; he seeing their secret Intentions, what was the spring of them, and the end at which they aimed: All which he will come again to examine, in the season proper for it, and make an exacter search than we can do, and be more impartial in his Judgement, than we are apt to be; and likewise render to every man according to his work; which is not in our power, though we were never so well inclined to it.  
These things are sufficient, if duly pondered, to show the reasonableness of the Apostle's injunction, To judge nothing before the time: 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: Or of the very mischievous Effects of it, both upon the Censurer himself, and upon those who are loaded with his Censures: 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; by which means they are rendered less capable to do the Service they otherwise might have performed, either in Church or State: For it gives a Man a great advantage, in whatsoever place he be, to be well thought of in it, and to have a fair Character: Which whosoever Spoils by his unjust or uncharitable Censures, is injurious not only to him, but to the rest of Mankind, who might have been benefited by his Labours. This single consideration, should make all those that have any sense of God, to be more sparing of their Censures, than Men generally are, that they are a great hindrance to Men's doing good in the World; for which we were all born, and is the thing at which we should all aim, in the several Places where God hath disposed us.  
But I have not time to set this Vice forth in all these colours; and therefore what remains shall be spent in giving a few Advices for the Cure of this censuring Humour; and some Directions how to behave ourselves, when we are unjustly censured by others.   

I.  
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.  
I. First, If we thought more of this single Principle of Christian Religion, that God will one day judge us, we should be less prone to judge others; For this very thing will be examined and judged at that day, whether we have judged others falsely, unjustly, rashly, or hypocritically; and nothing can more directly move God to judge and condemn us, than such Judgement and Condemnation as we have sinfully passed upon other Men. 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: Where Grotius his note is, I certainly resolve, that the Judgement of God is here meant. For it is the custom of our Saviour, to transferr things spoken of Humane Affairs, unto Divine and Spiritual Concernments. And if so, than the sense of his words is this: Judge not your brethren, lest God judge you. But if a man be overtaken with a fault, as St. Paul's Advice is, restore such a one with a spirit of meekness, considering thyself, lest thou also be tempted, Gal. VI 1. Let it be your work to strengthen the Weak, direct the Ignorant, and restore the Lapsed with tender Admonitions, and gentle Reproofs; but put no scorn, pass no severe Censures upon them; for this God takes ill, as well as they. This is not to study to help your Brethren, but to insult over them: It is to exasperate not to reform them. It is highly offensive to God, who hath made it our Duty to assist, support, and comfort others, but reserved Judgement to himself; who will judge us the more heavily, for assuming to ourselves his Prerogative, not only because it is an insolence towards him, but a violation of that great Law of Charity; 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.  
Let us have this great Day of Judgement much in our Minds, and it will keep all our Passions in awe; particularly our Anger and Displeasure, which are too frequently a bias upon our Judgements, and make them warp aside from Truth and Charity; and pronounce such Sentences upon others, as we cannot justify ourselves when we are in a calmer temper.  
The constant thoughts of the day of Judgement, would always preserve us in such a temper, by keeping us humble, and maintaining an holy fear in us, of offending the Divine Majesty, by doing any wrong to others.  
II. And it would be a further security to us, if we would let our thoughts dwell more at home, and there scan our own Intentions and Actions, rather than those of other Men. Here our proneness to judge and censure, may find sufficient Employment, without meddling with other Men: Nay, if we would throughly examine and condemn all that we find amiss in ourselves, we should be disposed to excuse or make Apologies for them.  
No other Men can be so well known to us, as we may be to ourselves; especially as to the Thoughts and Purposes, the Designs and Ends, which we propound to ourselves in all our Actions: Particularly, in our Judgement which we pass upon others, we should do well to observe from whence such forward; and many times severe Censures proceed; which we may be able to know a great deal more certainly, than we can the faults of those whom we condemn.  
And this Selfreflection is never more necessary, than when we are about to pass our Judgements upon others: If, at that time, we could cast an eye upon ourselves, and consider, whether that very thing which we are going to condemn in them, we are not, or may not be guilty of ourselves; whether if we were in their circumstances, we might not, it is possible, do the same which we blame in them: It would lay a mighty restraint upon us, and put a stop to those forward Motions we find in our hearts to censure others. For it's likely we shall find the same Inclinations, if not the same Distempers in our own Hearts and Lives: And perhaps in our own case, we call them by the name of Infirmities; and therefore why should we give them a worse Character in other Men?  
To conclude this, it is evident this will preserve us from judging others; both by diverting us another way, and by making us ashamed to do that in another case, which we would not have done in our own.  
While we look at other men's faults, we are wont to neglect our own; and, in like manner, it is to be hoped we shall be detained from looking abroad, by observing how things go at home. For here we shall find enough to do; and, at last, find it a more comfortable Employment, as well as more easy; being both nearer at hand, and likely to do us as much good, as censuring others doth hurt.  
And if we will needs be finding fault with others, we may know the better how to judge of them, by the observations we have made at home: Where, I believe, we shall find, that we do not love to poor (as we speak) upon our own Faults or Imperfections; from which we are apt to turn away our Eyes, and not keep them long fixed on them. I am sure we are loath others should know them; and I fear we make Excuses and Apologies for them; nay, if we can with any colour deny them, to be sure, we will not easily nor hastily believe any ill of ourselves; and have very evident reason, before we conclude any thing against ourselves: Which teaches us, how to treat other Men, in our Opinions and Censures of them; unless we will have one measure for ourselves, and another for them; which is so unjust, that we cannot for shame, if we attend to what we do, be guilty of it. 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. This is, as I said, the great Virtue of Christianity, the Spirit wherewith our Religion inspires us, to love one another, because God loved us; and as he loved us with such a kind of love, which passes by and covers abundance of our failings: So should we be inclined to do by others. And if we be, this Grace will preserve us from all rash, as well as false judgement of them; because love worketh no evil, as the Apostle speaks: And this is none of the least evils, to condemn our Brethren, when they are innocent; or before we be well informed about their fault; or with a design not to do good to them, or to others, but only to gratify our own bad Affections.  
Charity, is a proneness and readiness of Mind, to do good to others; and therefore much more to speak well of them; that is, all the good we can; and not to publish all the ill we know of them; unless, as I said, to prevent others being infected or deceived by them.  
Out of this blessed temper of Mind we must not suffer ourselves to be beaten, by any ill behaviour of others towards us, or their ill treating of us; but still retain a sincere Love to their Persons, whatsoever hatred we have to their Vices. Which will dispose us to wink at many faults; to lessen and abate our resentment of others; to aggravate none; and to judge as favourably as we can of all. Except, as I said, where the common Charity we own to other Christians obliges to do otherwise; 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; which may be a means to amend them, and prevent the like guilt for the future, both in them and in others.  
Thus if we behave ourselves, with a just fear of the judgement of God; with an impartial observance of our own actions; with an universal Charity to all our Brethren; we shall not easily break this precept of the Apostle, and thereby provoke and dishonour God, reproach ourselves, and injure our Neighbours.  
Who will have just cause to complain of us, if we condemn them, for every little difference there is in their opinions from ours. Of this we ought to take a special care; because we have seen the lamentable Effects of it among ourselves; which show us it is time to lay aside all our uncharitable thoughts one of another; and to forbear the heavy censures we have been prone to pass upon those who differ from us.  
We cannot indeed but judge some Doctrines and Practices to be very heinous; because they are against the express Word of God; as Image-Worship, for instance, we cannot but call Idolatry; because God himself hath so judged it. This is to judge according to God's Law, and not against it, or beside it: But to say it is Idolatry to pray by a Form, out of a Book; or that it Superstition to wear a Surplice, or such like things, is certainly a grievous crime; because it is to condemn that, which God's Law nowhere condemns: 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, or a pious fear of offending God, by doing that, in which they are not fully satisfied; or such like Causes; which may excuse them before God, of the guilt of Schism; even when they live in it.  
Charitable Persons will consider the natural infirmity of all Mankind, which God considers much more; the prejudices under which they are bred; the difficulty of shaking them off; the perplexities wherewith some things are entangled, by designing Men; the great variety there is in our apprehensions; the strength of our Passions; the value every one of us sets upon his own Opinion; our desire to have others of it; with a multitude of such like things: And upon these accounts bear one with another, in matters that hurt not the Faith of Christ, nor makes us careless in Christian Practice.  
Here to pass peremptory Sentences, is highly presumptuous. 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 this kind of judging, you know, is come to such a height among some Men, that they pronounce anathemas and pass a Sentence of Damnation, upon all those, who in any thing believe otherwise than they do.  
This is so contrary to the tender Mercies of our Saviour; so destructive of the Communion of Saints; so injurious to the Grace of Charity, which hopes the best; so cross to the precept of Christ, judge not, that you be not judged; such an Enemy to the public Peace, which is easily broken with those who are looked upon as no better than damned Wretches; such a forgetfulness of Humane weakness; so proud an usurpation of the Divine Prerogative, and arrogant tyranny over another's Servants; and, to say no more, so much against the very Law of Nature (which hath made the Understanding free, and not to be forced to submit to what it knows to be false) that of all things in the World, it is most unlike the Christian Spirit; and will be so judged at the day of Christ.  
But notwithstanding all our Reasons and Advices, there will be too much censuring and judging of all sorts; while the World continues as it is: Let us therefore see how we ought to behave ourselves, when we are unjustly censured by others.   

II.  
And here I shall give as many Directions, as I gave Advices.  
1. First, We must watch ourselves that we be not provoked by men's unjust or unkind Censures, to return the like Censures upon them. To this we are very prone; for the most ingenuous Minds have the greatest value for their Reputation, and deeply resent the Wounds that are given to their good Name. If any thing will make them think their Tongues are their own, and incense them to sharpen them like a Sword, and be severe in their recrimination; this is the Provocation. This whets men's Invention to find out faults, as well as to aggravate them; 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 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: But he who wisely forbears to recriminate, in effect extinguishes it. By governing his Tongue and his Passion, he both evidently proves himself a better Man than his Censurer, and also discredits all he says: Nay, repels the reproach he cast upon him, so that it returns upon himself.  
This is the very method the Apostle St. Peter prescribes to baffle Reproaches, not to return them, but to continue in well-doing: 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 falsely accuse your good conversation in Christ.  
II. Secondly, The Censures that are cast upon us, though unrighteous, should make us watchful over ourselves, lest we give any real occasion for them. There is excellent use to be made even of the Judgement which an Enemy passes upon us; insomuch, that they who censure or reproach us out of hatred, may thereby do us a kindness, against their Intentions. Every way of man is right in his own eyes, saith Solomon, Prov. XXI. 22. We are all apt to flatter ourselves; and our Friends are apt to be partial also, or loath to tell us of our Faults; either because they are afraid to offend us, or they are guilty of the same themselves. By which means it often comes to pass, that we have the first notice of our failings, not from them that love us, but from them that hate us: Which, though meant ill by them, may prove very serviceable to us: For open rebuke, is better than secret love, Prov. XXVII. 5. We may profit more by the bold Censure of our Enemies, than by the caution and reservedness of our Friends. For whosoever is faithful to himself, will so far mind the Judgement of his Adversaries, as thence to take occasion to reflect upon himself; to examine his Heart and his Ways, and calling himself to a strict account, labour to amend what he finds amiss.  
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; if not falsely, yet rashly a Such Questions as these, we should do well to ask ourselves, on such occasions; which naturally awaken us to selfreflection, and bid us stand upon our guard, lest by our negligence and remissness, we not only incur the just censure of Men, but even the Judgement of God Himself.  
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. This is the remedy St. Peter prescribes, in a place much like to the forenamed, 1 Pet. II. 12. Having your conversation honest among the Gentiles: that whereas they speak against you as evil-doers, they may by your good works which they shall behold, glorify God in the day of visitation.  
It is impossible for the best of Men, in the midst of so many follies and enmities, as reign among us in this World, wholly to escape all censure. John the Baptist was said to have a devil; Christ himself was deemed a glutton, a wine-bibber, and a friend of publicans and sinners; 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, nor avoid the Reproaches of a wicked and mistaken World; 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, but the very same that they rested in, as their satisfaction? Peace with God, and our Minds; a spotless Conscience towards God and towards Men. This we ought to study, to the utmost of our power; and in this rest contented, or rather take full satisfaction. 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, but by the grace of God, we have had our conversation in the world. The very same will also support and comfort us, in every thing that befalls us.  
If all be clear and bright within, nothing without can cloud and darken us. If we put on that Armour of God, the Breastplate of Righteousness; it will secure us from all the Arrows that are shot against us. If they scratch the skin, or perhaps leave a scar without, they shall make no wound within; their poison shall not reach the heart. Nay, they shall not set a lasting mark upon our Name; but recoil, and fly back at last, in the faces of them that shot them.  
Peace with God, is peace with the Sovereign of the World. Peace with him who is our Judge, the only Judge and Lawgiver, that is able to save and to destroy. 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 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.  
Who, in the mean time, aught to suffer patiently; and have inward peace and quiet, comfort and satisfaction in their Minds, in the midst of the clamour, the noise, the tumult, the dust, and the clouds, which the folly and passion of Men, may raise about them: 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 myself, to have always a Conscience void of offence, towards God and towards Men.  
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. Great peace, saith the Psalmist, have they that love thy Law; and nothing shall offend them. 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, but crown their Innocence with eternal Glory.  
Which hope, as it ought to inspire us unto all worthy Undertake; so it ought to bear us up with Courage and Resolution in the pursuit of them; though they meet with ill Interpretations, unkind Censures, and vile Requitals. That joyful Day of the Lord will make an amends for all that we may suffer, by the uncharitableness or ill will of some; and by the folly or ignorant Zeal of others: When he, that knows the Heart, will say, Well done, good and faithful servant, enter thou into the joy of thy Lord. Amen.  
FINIS.    

ERRATA.  

Pag. 2. l. 5. read deter.  
7.— 9 r. for when.  
13.— 9 r. who they.  
16.— 29. r. detractions.  
28.— 13. r. unmindful.  
43.— 4. r. Life.    

Books lately printed for Richard Chiswell.  
Scriptorum Ecclesiasticorum Historia Literaria a Christo nato usque ad Saeculum XIV. Facili Methodo digesta. Qua de Vita illorum ac Rebus gestis, de Secta, Dogmatibus, Elogio, Stylo; de Scriptis genuinis, dubiis, supposititiis, ineditis, deperditis, Fragmentis; deque variis Operum Editionibus perspicue agitur. Accedunt Scriptores Gentiles, Christianae Religionis Oppugnatores; & cujusvis Saeculi Breviarium. Inseruntur suis locis Veterum aliquot Opuscula & Fragmenta, tum Graeca, tuin Latina hactenus inedita. Praemissa denique Prolegomena, quibus plurima ad Antiquitatis Ecclesiasticae studium spectantia traduntur. Opus Indicibus necessariis instructum. Autore GVILIELMO CAVE, SS. Theol. Profess, Canonico Windesoriensi. Accedit ab Alia Manu Appendix ab ineunte Saeculo XIV. ad Annum usque MDXVII. Fol. 1689.  
Dr. BURNET [now Bishop of Salisbury] his Life of Dr. William Bedell Bishop of Kilmore in Ireland; to which are annexed the Letters betwixt Him and Wadsworth, about Religion.  
— Two Letters written upon the Discovery of the Popish Plot; together with a Collection of several other Tracts and Discourses: Written by Him betwixt the years 1678, and 1685. To which is added, a Letter written to Him, giving an Account of Cardinal Pool's Secret Powers. The History of the Powder-Treason, with a Vindication of the Proceed thereupon. An Impartial Consideration of the Five Jesuits dying Speeches, who were Executed for the Popish Plot, 1679.  
— A Vindication of the Ordinations of the Church of England: In which is demonstrated, That all the Essentials of Ordination, according to the Practice of the Primitive and Greek Churches are still retained in Our Church.  
— Reflections on the Relation of the English Reformation lately printed at Oxford In two Parts. 4 to.  
— Animadversions on the Reflections upon Dr. BVRNET's Travels. 8vo.  
— Reflections on a Paper entitled, His Majesty's Reasons for withdrawing himself from Rochester.  
— Enquiry into the present State of Affairs, and in particular, Whether we own Allegiance to the King in these Circumstances? And, whether we are bound to Treat with Him, and call Him back, or no?  
— Sermon preached before the Prince of Orange, 23 d. Decemb. 1688.  
— Thanksgiving Sermon before the House of Commons, 31. Jan. 1688.  
— Eighteen Papers relating to the Affairs of Church and State, during the Reign of King James II. Seventeen whereof were written in Holland, and first printed there; the other at Exeter, soon after the Prince of Orange's Landing in England.  
— Letter to Mr. Thevenot; containing a Censure of Mr. Le Grand's History of King Henry the Eighth's Divorce. To which is added, A Censure of Mr. De Meauxes History of the Variations of the Protestant Churches. Together with some further Reflections on Mr. Le Grand. 1689.  
— Pastoral Letter to the Clergy of the Diocese of Sarum, concerning the Oaths of Allegiance and Supremacy to K. William and Q Mary.  
Dr. PATRICK's Parable of the Pilgrim; the sixth Edition.  
— A private Prayer to be used in difficult Times; 80.  
— Exposition of the Ten Commandments; 80.  
— Sermon before the Prince of Orange, 20. Jan. 1688.  
— Sermon before the Queen at Whitehal, March ●. 1688.  
— Sermon at St. Paul's Covent-Garden, on the first Sunday in Lent, being a Second part of a Sermon preached before the Prince of Orange.  
A Letter written by the Emperor to the late King James setting forth the True Occasion of His Fall, and the Treachery and Cruelty of the French.  
K. William or K. Lewis, wherein is set forth the inevitable necessity these Nations lie under, of submitting wholly to One or Other of these Kings, and that the matter in Controversy is not now between K. William and K. James, but between K. William and K. Lewis of France for the Government of these Nations.  
A Letter from a Clergyman to his Neighbour, concerning the present circumstances of the Kingdom, and the Allegiance that is due to the King and Queen.  
The Case of Allegiance in our present circumstances considered, in a Letter from a Minister in the City, to a Minister in the Country. 4ᵒ.  
A Sermon preached at Fulham, in the Chapel of the Palace, upon Easter Day, 1689. at the Consecration of the Right Reverend Father in God Gilbert Lord Bishop of Sarum: By Anthony Horneck, D. D. 4ᵒ.  
The Judgements of God upon the Roman Catholic Church, from its first Rigid Laws for Universal Conformity to it, unto its last End. With a prospect of these near approaching Revolutions, viz. The Revival of the Protestant profession in an Eminent Kingdom where it was totally suppressed. The last End of all Turkish Hostilities. The general Mortification of the power of the Roman Church in all parts of its Dominions. By Drue Cressener, D. D. 4ᵒ.  
A Breviate of the State of Scotland in its Government, Supreme Courts, Officers of State, Inferior Officers, Offices and Inferior Courts, Districts, Jurisdictions, Burroughs Royal, and Free Corporations. Fol.  
An Account of the Proceed of the Convention of the Estates of Scotland, from their first sitting down to this Time; which will be continued weekly.  
An Account of the Reasons which induced Charles TWO, King of England to declare War against the State's General of the United Provinces in 1672. And of the Private League which he entered into at the same Time with the French King to carry it on. And to Establish Popery in England, Scotland, and Ireland. As they are set down in the History of the Dutch War; Printed in French at Paris, with the Privilege of the French King in 1682. [Which Book He caused to be immediately Suppressed at the Instance of the English Ambassador.] Fol.  
An Account of the Private League betwixt the late King James II. and the French King. Fol.  
A Discourse concerning the Worship of Images, Preached before the University of Oxford the 24th of May, 1686. by George Tully Subdean of York; [For which he was suspended.] 4ᵒ.  
Some Considerations touching Succession and Allegiance. 4ᵒ.  
Reflections upon the late Great Revolution: Written by a Lay-Hand in the Country, for the satisfaction of some Neighbours. 4ᵒ.  
The History of the Dissertion; or an Account of all the public Affairs in England, from the beginning of September 1688. to the Twelfth of February following. With an Answer to a Piece called The Dissertion Discussed, in a Letter to a Country Gentleman. By a Person of Quality. 4so.