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 owe 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 impowred to call us back to God, both by In­junctions, and Exhortations, and Beseechings; by pro­mises of Eternal Life, if we hearken to them; and threatning 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 [Page 2] 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 Judgment 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, baptized there into Moses, did all eat the same spiritual Meat, and drank the same spiritual Drink; yet proved the most ungrateful of all Men li­ving; and not only forgat his Benefits, but turned them into wantonness and rebellion against him: 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 fansie 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, [Page 3] 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 befal 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 setled 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 it self 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, shew 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.

[Page 4] But if we search into the propriety of the Greek word, we shall find that it signifies something more, than meerly 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 Governours 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 murmur'd against Moses and Aaron, because they fansied 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 travelled but three days, The people murmured against Moses, saying, What shall we drink? And again, Chap. XVI. 2, 3. The whole congregation murmured against Moses and Aaron, and said, Would to God we had died by the hand of God in Egypt, when we sat by the flesh-pots, 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 Murmurings, the patient Goodness of God was pleased to bear, expecting they would be cured of this distemper, by the care he took [Page 5] 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 remembring 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 murmurings grew so high, that they had the face to say, not only Would God we had died in Egypt, or in this wil­derness; but, Let us make us a Captain, 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 Bibles 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 [Page 6] 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 your selves 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 burnt up those who affronted Aaron; and the Earth opened her Mouth, and swal­lowed up those who disputed the Authority of Moses. Which were such frightful examples, that they make us tremble now at the thoughts of them: And yet so hardned was that evil Generation in this discontented humour, the very next Morning, All the congregation of Israel murmured against Moses and Aaron, saying, Ye have killed the people of the Lord, v. 41. whereupon they had all been consumed, without any further re­prieve, as in a moment, if Moses and Aaron whom they [Page 7] so grosly 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 per­takers of the Redemption that is in Christ Jesus, were so insensible of God's great Grace to them, that when they saw the straits into which the profession of Christianity brought them, 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 befel them, for Reli­gion's sake; and distrusted 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. Jude there were some Christians, chiefly of the Jewish Nation, who were Murmurers, Complainers, walking after their own Lusts, v. 10. that is, were of the same disposition with their Fore-fathers in the Wilderness (Numb. XI. 4, 5, &c.) complaining bitterly that they were in a distressed condition (as the Church was generally at that time) and had not that rest, ease, liberty and prosperity which they long'd for, and perhaps expected to enjoy. And it is very probable (which is Grotius's conjecture) that they complained of the present Government, [Page 8] and were desirous to throw it oft: For we read, v. 8. They despised dominion, and spake 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 humor 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 Murmurings were as much at the state of their private Affairs, as at the publick 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 gratifie their fancy, as well as satisfie their [Page 9] 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 fansied 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 your selves, and not in me or my Doctrine.

[Page 10] 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 pluck'd the Ears of Corn, and rubb'd them in their hands, on the Sabbath­day, Luke VI. 1. All which I pass over, with the bare mention of them, because that's sufficient for my pur­pose: Which is to shew, 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 easie to show from whence this murmuring humour proceeds; which is the second thing I propounded, and may soon be dispatch'd.

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 occasions before-mentioned; but very unreasonably and unjustly, as they might have under­stood; [Page 11] 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 enlightned 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 before-mentioned; 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 [Page 12] 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 forgat the Works of God, and remembred 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 murmurings 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.

[Page 13] 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 clave 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 distrusted 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 Weather 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 rendred, than Complaints made; it is a most [Page 14] 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 meer impatience of some Loss or Inconvenience, or from Pride, Contempt, Indignation, and Envy: For though it be vicious in it self to murmur against a Supe­riour; 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 spake 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 meer 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 murmurings, which are not all of equal guilt; yet none of them free from blame, nor without danger, if we do not apply our selves, with all diligence, to the proper means of curing our Minds of this distemper.

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.

[Page 15] 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 publick 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 it self 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 meerly 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.

[Page 16] 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 acknowledgments: 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 Mens [Page 17] discontented repining at their own private condition. And when they are discontented with the publick State of Affairs, thence proceed evil speakings, clamor, revilings, variance, strife, contention, quarreling; and many times higher degrees of all these Sins, such as speaking evil of dignities, &c. For by discontent Men exasperate their own Spirits; and by Complaints and Murmurings they exasperate Others, unto unruly Passions, which increase into undutiful Practices, which break out at last into publick Disturbances. And how many mischiefs Men are wont to draw upon them­selves by that means, I shall not now say; because my present business is, to shew 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 sence 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 Vertuous 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 [Page 18] injury, than if he had robb'd 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 loth 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 multi­plyed, 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 our selves 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 Vertue; especially now, when there is such cause for it, by God's wonderful Goodness to us [Page 19] 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, dis-in­genuous and stupid slaves (as St. Chrysostom observes upon Phil. II. 14.) and therefore ought not to be found in a Child, ‘Who is about his Fathers business, and labours for himself. Consider, says his Father, that what thou dost for me, thou dost for thy self; 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 chuse rather to want ones service, than bear with his murmuring humour: For it is a grievous thing, very grievous, to murmur. It is nigh unto blasphemy; which is the reason God punished it so severely in the Israelites; for it was a peice of ingra­titude: [Page 20] 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, murmurings 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 look'd upon as a benefit, that it was taken for a reproach: Whence that admonition of St. Peter, 1 Ep. IV. 9. Ʋse hospitality one to another without grudging, or murmuring; (for it is the same Word which we so translate in other places.) They were not to think much at it, as we speak; 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 publick 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 [Page 21] 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 our selves with a becoming reverence; and take heed least we speak unadvisedly with our lips.

[Page 22] 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 entred into a consultation, as you have heard, to make them a Captain, and return again into the Egyptian Slavery, out of which they had been lately redeemed; as if that were more desireable, 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 stay'd in Egypt. And a­mong other angry things, which they said in that discontented fit, this foolish Word dropt out of their mouth, Would God we had died in this wilder­ness, Numb. XIV. 2. Accordingly it came to pass; they had their wish: God being so provoked with their mur­muring, that he pronounced this heavy Judgment upon them for it, That none of them should see the good Land he designed for them, but perish in the Wilder­ness; where they wandered about for forty years, till all their Carkasses 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 forbare 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 [Page 23] 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 flesh-pots, 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 strait which was soon over, made them quite forget their long Servitude in the House of Bondage, out of which they had been newly delivered.

2. Nay, behold how they magnifie Egypt, where they were no better than vile Slaves; and preferr car­nal Things, before divine Blessings; the flesh-pots 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.

[Page 24] 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 frantick 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 setled and fixed in this evil temper of Mind, that they would not be re­formed by his patient 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 entred into Judgment 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 Irruptions 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; [Page 25] and is slow to anger, and far from being forward to punish our frowardness. But if we indulge our selves in this humour, and do not labour to correct it; if we set not our selves against it, but let it grow to such an heighth, that we forget to be thankful to God for his Mercies, never reflect upon all the Good he hath done us, 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 our selves with angry discontent, be­cause all things are not ordered according to our Mind; and perhaps speaking against those, whom God hath imployed to do us good (which was the case of the old Israelites in their murmurings against Moses and Aaron:) Then it is high time, we may fear, for God to chastize 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 our selves. And let us be assured, we shall be no more satisfied in that Change, should it come to pass, (which God forbid) than we are in the present Establish­ment. The motions of our discontented Minds can­not be quieted by any thing without them. We shall [Page 26] 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 mens hearts (to speak in our Saviour's Words, Luke XXI. 26.) failed them for fear, and for looking after those things which were coming upon us: Which we shall unavoidably draw upon our selves, (and if it be possible greater Evils,) should we be so un­happy as to see our present Settlement overturned.

Take heed therefore unto your selves, not only to your Actions, and to your Tongues, but to your very Minds and Spirits: Do not allow of any risings and boilings there, but instantly suppress them. Give not way to the very beginnings of any discontented thoughts and angry Motions: 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 chidings they had for it, and the sharp punishments that had been inflicted on them for their Amendment, [Page 27] 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 forgat 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 Hearts 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 setled in the Happiness, which God himself expresses in these magnificent Words: If ye will obey my voice indeed, and keep my covenant, then 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 our selves.

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 our selves do not hinder) to see both our Civil and Re­ligious [Page 28] 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 owe 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 fulness of good Things; nay, look'd upon their Deliverance from thence, as a betraying them to perish in the Wilderness; insomuch, that at last they wish'd 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 entred: 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 [Page 29] approving that which is evil, and disliking that which is good: Nay, Cyril. A­lex. [...], &c. 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.

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 Judgment.

The Suppositions are so well understood, and I hope so stedfastly 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 judgment; the belief of which we own, [Page 34] 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 Sion, to the city of the living God, and to God the judge of all: As much as to say, When weare made Members of the Christian Church (figured by Mount Sion and Jerusalem) we acknowledge God to be the Judge; First, of all things; not only the out­ward Actions, which the Mosaical Law chiefly 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 Soveraign, 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 [Page 35] 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 Judg­ment 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 sence and mean­ing of it.