heart he is a friend to none but himself His Charity begins at home and there it ends To urge or perswade him to be liberal is all one as to intreat a Tyger to be tame and gentle or a Wolf to be pittiful and mercifull There is such an antipathy between his heart and one that is in distress that he hath not the patience to hear a poor man speake yea out of a desperate resolution to give him nothing he wil not vouchsafe to look upon him but turn his face or eyes another way as though the poore man were such an eye-fore as might not be endured And this he does for fear of being infected with the contagion of the poor mans misery or lest it should cause a spmpathy and â—â—llow-feeling of his calamity or lest his coâ—scious eyes should check his churlish heart and put him in mind of his barbarous inhumanity But let all such be assured that as they turn away their eyes from the poor in the day of their misery so the Lord wil turn away his face from them in the day of their calamity And as they have stopped their ears at the cry of the poor so they themselves shall cry and God will not hear them as it is Prov. 21.13 And just it is that as the unmerciful wil not hear others when they stand in need so God should not regard them when they shal stand in need Blessed are the merciful saith our Saviour but that stands not with his disposition for the penny which comes out of his purse is like a drop of blood drawn from his heart and his reward shall be answerable The covetous man's heart is like his Chest ever close shut except it be to receive He is sparing niggardly in giving but open handed to receive whatsoever is brought like an Hog or Medler he never does good to any til he be dead and rotten He is like a Butlers earthen box out of which nothing can be drawn til it be broken Or some kinde of Vermine which is of no use til uncased He resembles a spunge that soaks up excessively but til Death comes with his Iron grasp to squeeze him he will not yeild one drop Onely then some good comes of his Goods Indeed it is great pity the State does not by him as Epaminondas did by such another who having notice of a rich man that had no care of the poor but would answer them like churlish Nabal Shall I give my meat and drink unto men whom I know not Or like Cardan Doctor of Physiek in Rome who when Out-landish Schollars came to him would answer them What have I to do with Forraigners I am Cardan I care for no man except he brings me money sent a poor man to him and commanded him under great penalty to give him presently six hundred Crowns who hearing it came to Epaminondas and asked him the cause thereof Who replyed This man is poor and honest and thou who hast cruelly robbed the Commonwealth art rich and so compelled him to be liberal in spight of his teeth Howbeit if they hanged him up as Atillus a good King of this Land did all oppressors of the poor and distributed their Goods to those they had impoverished they did him no wrong But for want of this like Horse-Leeches or a sort of Vermin too homely to name that have no place for voidance of their excrements being nevertheless very insatiable they swell with sucking of blood and so burst O the wretched and sad condition of a sordid sensual self-lover of a covetous miserly muck-worm and the small hope there is of his being better The salvage creatures as Lyons Tygers Bears c. by Gods appointment and instinct came to seek the Ark men did not onely slight it but scorned and scoffed at it Nebuchadnezzar was more a Beast before he grazed in the Forrest then while he did or afterward The death of Christ darkned the Sun shoke the earth clave the Rocks opened the Graves and raised the dead all could not put faith into the Iews hearts brutish yea even senseless Creatures are more sensible then corrupted reason And of all the rest of the Iews the Scribes and Pharisees who were covetous were the least sensible because they did shut their eyes stopt their ears and barrocado their hearts against all our Saviour did or said which is just the case of these men All objects to a meditating Solomon a wise and holy Christian are like wings to reare and mount up his thoughts to Heaven But these sit like sots under the sound of Gods Word and are not at all sensible yea though they feel his Ax at the root of their consciences be smitten with some remorse yet they go on in sin But what became of Pharoah that would not hearken to Moses though he came with a Message from God Of the rich Glutton that made no more reckoning of Moses and the Prophets Of Lot's sons in Law that counted their Fathers fore-warnings a meer mockage The Birds of the Ayre seem to be wiser then we for when they know the Gin they will avoid it But we knowing the Devils illusions yet wilfully run into them Sin blinded Sampson so that finding Dallilah's treachery three times could not be warned although he never found her true in any thing Iudg. 16. The case of all impenitent sinners but especially of the covetous as hereafter they wil acknowledge when Hell Flames hath opened their eyes which Covetousness hitherto hath blinded and made meer Atheists for they acknowledge no other God but Mammon Every covetous man is a close Atheist as thinking it weakness to believe wisdom to profess any Religion The Children of Israel would not believe Samuel before they saw a miracle 1 Sam. 12.16 c. should the covetous man see as many miracles as Moses wrought before Pharoah he would be the same man stil and a rare miracle it wil be if ever he be saved as our Saviour shews Mar. 10.25 CHAP. LI. ANd so you have in this and the other two parts of the Poors Advocate the necessity the matter the manner the nature the kinds the quantity the subject the object the time or continuance the means the motives the ends the impediments the remedies of this most excellent Grace or Christian Duty so oft pressed patterned and commended in the Word It remains onely that I should apply them for I have more need to press the payment then prove the Debt though sure I am it is from the foulness of mens stomacks prevailing above the goodness of the food if what hath been delivered does not prove effectual Wherefore in the first place Hath God so strictly commanded it And is there such a necessity of shewing mercy to the poor members of Iesus Christ That there is no being saved without it hath God therefore given us all that we may impart some part thereof to others that want Shall God have glory by it Hath
bloody to him to his and thine own soul none that have eyes in their heads and open can be so sottish But Sin is like the juice of poppie called Opium which if the quantity exceed bringeth the patient into a deep sleep that he never awaketh Sinners dream they are awake but indeed they are fast asleep yea with Sardis they are dead while they think they are alive And indeed this misprision or mistake this very opinion of being in ease good enough keeps a man out of all possibility of being bettered for what we presume to have attained we seek not after Yea this conceited righteousnesse is the onely cause of all unrighteousnesse and many a man had been good if he had not at present so thought himself Until Paul was humbled to the very ground trembling and astonished he never asked Iesus what wilt thou have me to do And the like of those Converts that were prickt in their hearts at Peters searching Sermon upon their being convinced that they were the murtherers of the Lord of Life Acts 2.36.37 38. Sect. XXVI In the last place touching their Election this is an infallible truth Whomsoever God hath appointed to salvation to them he hath appointed the means also which is holiness Indeed a man may be so bold of his Predestination as to forget his conversation so he may dream himselfe in Heaven and waken from that dream in Hell Gods purpose touching the end includes the means Though God had promised Paul that his company should not be drowned yet he told the Mariners that unless they kept in the ship they should be drowned Acts 27.22 23 31. as if their safety should not be without means Rebekah had Gods Oracle for Iacobs life yet she sent him away out of Esaus reach It was impossible for Herod to hurt the child Iesus yet he must flie into Egypt And so I have shown in the last place what are the conditions of the new Covenant and to whom the promises belong which is all that I undertook Now if men will yet goe on and perish in their impenitency their blood be on their own heads and not on mine I have discharged my duty Nevertheless least the single evidence that I bring from the Word of Truth should not prove sufficient to gain your credence to what hath been spoken And because examples give a quicker impression then arguments I have one thing more to crave of thee which is that thou wilt also hear the confession of two parties in the ensuing or second part of this Discourse that were lately in thy very condition though now by the Infinite goodness of God they have their eyes opened and their hearts changed to see and know both what it is to be in the state of nature and what to be brought into the glorious liberty of the sons of God that so by a three fold cord you may be drawn to accept of salvation upon Gods own terms whereas otherwise you can no way escape his eternal wrath The ensuing or second part which I would request you to read and minde is A happy Conference between a Formalist converted and a loose Libertine intituled An experimental Index of the Heart And so much of the first Part the second followeth FINIS Sold onely by Iames Crump in Little Bartholomews VVell-yard and by Henry Cripps in Popes-head-Alley At the same places there are also to be sold five and thirty other Pieces of Practical Divinity composed by the same Author 1660. This sheet and half with â—ower other sheets of as considerable matter are all to be had for a Penny at the Black Swan by Moorâ— gaâ—e AN Experimental INDEX of the HEART OR SELF-KNOWLEDGE In which As in a Looking-glasse the civillest of men may see what need they have of a Redeemer and that it most deeply concerns them with all speed to sue out their pardon in Christ and to rely wholly and only upon Free-grace for pardon and Salvation except they prefer an everlasting furnace of fire and brimstone in Hell before an eternal weight of superabundant glory in Heaven as all most sottishly do that by sinne and Satan are bewitched Drawn up and published for the good of all By R. Younge of Roxwell in Essex Florilegus Add this as a Third Part to the Trial of true Wisdom and those Three Fundamental Principles of Christian Religion Intituled A short and sure Way to Grace and Salvation Sect. XXVII A Loose Libertine meeting with his Friend that had lately been a Formal Christian he greets him as followeth SIR methinks I have observed in you a strange alteration since our last meeting at Middleburrough not only in your behaviour company and converse but even in your countenance What is the matter if I may be so bold Convert Truly Sir you are not at all mistaken nor am I unwilling to acquaint you with the cause if you can affoard to hear it Soon after my return into England I was carried by a Friend to hear a Sermon where the Minister so represented the very thoughts secrets and deceitfulnesse of my heart unto my conscience that I could not but say of him as the woman of Samaria once spake of our Saviour He hath told me all things that ever I did Which made me conclude with that Vnbeliever 1 Cor. 14 24 25. That God was in him of a truth nor could he ever have so done if he were not of God As the young man in the Gospel reasoned with the Pharisees touching Iesus when he had opened his eyes that had been blind from his birth Joh. 9.32 33. Whereupon I could have no peace nor râ—st untill I had further communed with him about my estate for I found my self in a lost condition touching Eternity It faring with me as it did wiâ—h those Iews Act. 2. when Peter by his searching Sermon had convinced them that Christ whom they had by wicked hands crucified and slain was the only Son of God and Lord of glory ver 36 37. And having had the happinesse to enjoy the benefit of his sage advice as I stood in need thereof God having given him the tongue of the learned to administer a word in season to them that are weary Isa 50.4 I blesse God his Word and Spirit hath wrought in me such a change and strange alteration that it hath opened mine eyes that were blind before inclined my will to obedience which before was rebellious softened my heart sanctified and quite changed my affections so that I now love that good which before I hated and hate that evil which before I loved and am delighted with those holy exercises which heretofore did most displease me and am displeased with those vain pleasures and filthy sins which in times past did most delight me Which is such a mercy that no tongue is able to expresse For till that hour I went on in the broad way and worlds road to destruction without any mistrust whereas now God hath been pleased to
righteousness hath not shined unto us nor hath the Son of righteousness arose upon us What hath pride profited us or what good hath our riches and our vaunting brought us with more of the like for which read Wisdom 5. And what is the cause they acknowledg not the same now but their blindness and folly and because they put their own faults in that part of the wallet that is behind them but ours in the other part or end which is before them For self-examination would make their judgements more charitable Read also these Testimonies John 15.21 16.2 3. Mar. 16.23 22.29 1 Cor. 2.8 Isa. 5.20 But I will give you other instances Was it not an argument that Haman was blinde who thought Mordecaies not bowing the knee to him a more heynous offence then his own murthering of thousands Were not the Iews Scribes Pharisees blind who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day and the man's carrying his bed then in their own devouring of Widows houses who thought they might better murther Christ then others believe in him and be themselves the greatest of sinners then our Saviour to be in company with sinners Was not Ahab blinde who thought Elijah more troubled Israel in doing the will of the Lord then himself in provoking the Lord above all the Kings of Israel that were before him And the like in our dayes Is it not the manner of thousands with us not only of Clownes and ill-bred people who walk after the flesh in the lusts of uncleanness whom St. Peter cals bruit beasts led with sensuality and made to be taken and destroyed But of proud wits who one would think should have more brains and know something to speak evill of the things which they understand not 2 Pet. 2.12 Yea how severely will they censure not only things indifferent but the most holy and approved good duties in the godly while they will patiently passe by the most heynous crimes as cursing blaspheming c. in themselves and others an infallible signe of a man not born a-new Yea will they not more deeply censure our serving of God then their own blaspheming of him and think it a more heynous offence in us to be holy then for themselves to be prophane and persecute holinesse And what one does is a law to the rest being like a flock of sheep which if they but see one take a wrong way all the rest will follow As you may see in the Example of Corah and his two hundred and fifty followers in Demetrius and his fellows in their quarrel against Paul and his companions And lastly in Lots neighbours Gen. 19. where you shall read that when some Godlesse persons had assaulted him and his two Angels before night all the men of the City from the young even to the old from all quarters compassed the house round seeking to break it open railing upon and reviling him Yea though they were strook with blindnesse they would not leave off untill they had wearied themselves and felt fire and brimstone about their ears vers 4. to 2 5. Natural men in heavenly things resemble Shel-fish that have no smell Or the Camelion that hath no taste Nor do they see any more then the meer barke or out-side of spiritual performances 2 Sam. 6.16 And the Flesh Satans ready instrument will be ever suggesting to them strange surmises touching what the Religious either say or do And still the more sottish the more censorious For where is least brain there is most tongue and loudest Even as a Brewers Cart upon the stones makes the lowdest noise when his barrels are emptiest They that know least will censure most and most deeply It is from the weakest judgements that the beaviest judgement comes And so the more censorious the more sottish seem they never so wise in the worlds account For admit they have a shew of wisdome yet for matter of Religion and saving knowledge they know not their right hand from their left as it fared with those sixscore thousand Ninevites Jonas 4.11 So that it 's no disparagement to us seem they never so learned As what but their ignorance makes them so censure us They suspect much because they know little as children in the darke suppose they see what they see not Yea a Dogge will be very violent in barking at his own shadow on a wall or face in a glasse The Duke of Vondosme seeing his own and others faces in a well call'd for ayd against the Antipodes Paglarencis thought himselfe cozened when he saw his sow had eleven Pigs and his Mare but one Foale that would be confest So that they are like Harpast a blinde woman in Seneca's family who fouud fault with the darknesse of the house when the fault was in her want of sight Or the Owle that complained of the glory of the Sunne when the fault was in her own eyes Or like Pentheus in Euripides his Bacchus who supposed he saw two Sunnes two Thebes every thing double when his brain alone was troubled Or those that are vertiginous who thinke all things turn round all erre when the errour is onely in their own brains And so much for caution to the one § 60. Secondly for comfort to the other If all natural men are like Sampson without his guide not able without the Holy Ghosts direction to finde out the Pillars of the house the principles of faith let us not wonder that they sweâ—ve so much from the godly in their judgement and practice As is it any strange thing to see a blinde man stumble and fall Neither let us be discouraged maugre all their slander opposition Nor think the worse of our selves if such shall reproach us never so The Corinthians exceedingly slighted Paul he was this and he was that But what says Paul With me it is a very small thing that I should be judged of you 1 Cor. 4.3 4. VVe know little children will often laugh at wise men when they are about serious and necessary affairs which notwithstanding is not an argument of the unworthiness of the things they laâ—gh at but of the folly of them which laugh Will the Merchant be discouraged because his wine pleaseth not a sicke mans palate Much lesse cause have we to be discouraged by their distaste or dislike of us and our actions as having more certainty to rely upon they perhaps have sense reason and experience to rely upon but we have them with the advantage of Gods Word and Spirit and Faith three infallible witnesses Yea we have great cause to rejoyce that they revile and speak evil of us For this is both a token of perdition to them and to us of salvation and that of God as the Apostle phraseth it Phil. 1.28 True they may raise any slander upon the best of us as the Chief Priests did upon our Saviour Math. 28.13 14. and that slander may be believed time out of
thou on thy face said God to Ioshua Israel hath sinned up search diligently c. Iosh. 7.10 11. What evill hast thou done said the Mariners to the distressed Prophet that this evill is come upon us Let every such Ionas reflect upon himself and say What evill have I done What sin have I committed or admitted or what good have I omitted or intermitted be it but one single sin whether spiritual pride or railing upon honest men in an handsome Language or the like and having found out the cause grieve for it turn from it One flaw in a Diamond takes away the lustre and the price one man in Law may keep possession one Puddle if we wallow in it will defile us one piece of Ward-land makes the Heire liable to the King one sin keeps possession for Satan as well as twenty one poison-full Herb amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholesome Besides how were the Angels in heaven punished for one fault Achan for one sacriledge Miriam for one slander Moses for one unbelief Ananias for one lie Ely for his Indulgence onely David for his love to Bathsheba onely c. wherefore look to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is far better than the Kingdome of Saul 1 Pet. 1.4 Neither say of thy sin as once Lot of Zoar Is it not a little one for though men may yet God will not wink at small faults especially in his own A little prick being neglected may fester to a gangrene As what is a mountain of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leak will sink the Vessel unstopt whereas a great one will not do it if well kalked The weakest Instrument be it but a Bodkin can pierce the flesh and take away the life unarmed whereas Armour of proof will even beat off Bullets Besides whereas our greatest goodnesse merits not the least glory our least wickednesse deserves great pain The wages of sin small or great is death Rom. 6.23 bad work sad wages Wherefore let his correction bring forth conversion cleanse your hands ye sinners and purge your hearts ye double-minded Jam. 4.8 Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may be as good as wet whose eyes were a Laver and hair a Towel to wash and wipe the feet of Christ. Humble thy self like the Ninevites Ionah 3.6 Who put sackcloth upon their loins and ashes on their heads as those that had deserved to be as far under ground as they were now above it An humble submission is the only way to disarm Gods indignation and be rid of his Rod 1 Pet. 5.6 By such a course as this Iacob appeased that rough man Esau Abigale diverted David from his bloody purpose the Syrians found favour with Ahab that none-such as the Scriptâ—re stiles him 1 Kings 20.32 33. Sin bringeth judgement and onely Repentance preventeth it Thy sin hath kindled the fire of Gods wrath and only Repentance is as water to quench this fire King Edward the First riding furiously after a servant of his that had displeased him with a drawn sword in his hand as purposing to kill him seeing him submit and upon bended knee sue for his life not onely spared him but received him into favour Go thou and do the like be thou but throughly sorry for thy sin my soul for thine God will be throughly satisfied yea grow better by it and God will love thee the better for it As Lovers are wont to be best friends after falling out for as bones out of joynt joyned again are stronger then before so when God and we are reconciled by repentance his affections are stronger to us then before The repenting Prodigal received such tokens of favour as his elder brother who never brake out into that Riot never did And whom did Christ honour with his first appearance but Mary Magdalen and the Angel but Peter Go saith he and tell his Disciples and Peter that he will go before you into Galilee Mark 16.7 Though Peter had sinned above the rest yet repenting he is named above the rest Otherwise Contrition without reformation which is but like the crouching of a Fox that being taken in a snare looks lamentably but it is only to get out will not prevail with God he will never leave pursuing thee till the traitors head be thrown over the wall None so lewd but will seem conformable when apprehended or if they Riot in the Goale of their durance yet when the Sessions comes they begin to be a little calme put off their disguises of dissolutenesse and put on some modesty and semblance of humiliation yea then they change their apparel their garbes their looks and all to appear civil Or let the Fox be chained up he will no more worry the Lambs Pharaoh could relent when he felt the plagues but when they were over so was his repentance but what saith the Scripture He that confesseth and forsaketh his sinne shall finde mercy Prov. 28.13 Confession and confusion of sinne must go together yea there must be a parting with the right Eye in regard of pleasure and the right Hand in regard of profit As for example hast thou swallowed some unlawful gain and wouldest thou pacifie God and thy Conscience Vomit it up again by restitution for where is no restitution of things unjustly gotten their sins shall never be forgiven as Saint Augustine speaks Non tollitur peccatum nisi restituitur ablatum For repentance without restitution is as if a thief should take away thy purse ask thee pardon say he is sorrie for it but keeps it still in which case thou wouldst say he did but mock thee But Pallas with all the graces may call Briareus with his hundred hands to binde this Iupiter and all in vain Wherefore I proceed The skilful Chirurgion when he is lancing a wound or cutting off a limbe will not hear the patient though he cry never so until the cure be ended but let there be once a healing of thy errours and the plaister will fall off of it self for the plaister will not stick on when the sore is healed If the Fathers word can correct the child he will fling away the rod otherwise he must look to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to do an errand to us to tell us we forget God we forget our selves we are too proud too self-conceited and such like and when they have said as they were bid then
himself with an unnecessary weapon one sword can serve both his enemy and him Goliahs own weapon shall serve to behead the Master so this mans own tongue shall serve to accuse himself and acquit thee Yea as David had Goliah to bear his sword for him so thy very enemy shall carry for thee both sword and shield even sufficient for defence as well as for offence Wherefore in these cases it hath been usuall for Gods people to behave themselves like dead Images which though they be rayled on and reviled by their enemies yet have ears and hear not mouthes and speak not hands and revenge not neither have they breath in their nostrils to make reply Psal. 115.5 6 7. If you will see it in an example look upon David he was a deaf and dumb at reproach as any stock or stone They that seek after my life saith he lay snares and they that go about to do me evil talk wicked things all the day sure it was their vocation to backbite and slander but I was as deaf and heard not and as one dumb which doth not open his mouth I was as a man that heareth not and in whose mouth are no reproofs Psal. 38.12 13. This innocent Dove was also as wise as a Serpent in stopping his ears and refusing to hear the voice of these blasphemous Inchanters charmed they never so wisely And as their words are to be contemned by us so are their challenges to fight When a young Gallant would needs pick a quarrell with an ancient tried Souldier whose valour had made him famous it was generally held that he might with credit refuse to fight with him until his worth shoult be known equivalent to his saying Your ambition is to win honour upon me whereas I shall receive nothing but disgrace from you The Goshawke scorns to fly at Sparrows Those noble Doggs which the King of Albany presented to Alexander out of an overflowing of courage contemned to encounter with any beasts but Lyons and Elephants as for Staggs wilde Boars and Bears they made so little account of that seeing them they would not so much as remove out of their places And so the Regenerate man which fighteth daily with their King Satan scorns to encounter with his servant and slave the carnall man And this is so far from detracting that it adds to his honour and shews his courage and fortitude to be right generous and noble Again secondly The wager is unequall to lay the life of a Christian against the life of a Russian and the blind sword makes no difference of persons the one surpassing the other as much as Heaven Earth Angels men or men beasts even Aristippus being derided by a scarless souldier for drooping in danger of shipwrack could answer Thou and I have not the like cause to be afraid for thou shalt only lose the life of an Asse but I the life of a Philosopher The consideration whereof made Alexander when he was commanded by Philip his Father to wrastle in the games of Olympia answer he would if there were any Kings present to strive with him else not which is our very Case and nothing is more worthy our pride than that which will make us most humble if we have it that we are Christians When an Embassadour told Henry the fourth that Magnificent King of France concerning the King of Spains ample Dominions First said he He is King of Spain is he so saith Henry and I am King of France but said the other He is King of Portugall and I am King of France saith Henry He is King of Naples and I am King of France He is King of Sicily and I am King of France He is King of Nova Hispaniola and I am King of France He is King of the West Indies and I said Henry am King of France He thought the Kingdom of France only equivalent to all those Kingdoms The application is easie the practise usuall with so many as know themselves heirs apparent to an immortall Crown of glory And as touching their future estate Fret not thy self saith David because of the wicked men neither be envious for the evill doers for they shall soon be cut down like grass and shall wither as the green herb Psal. 37.1 2. This doth excellently appear in that remarkable example of Samaria besieged by Benhadad and his Host 2 King 7.6 7. As also in Haeman who now begins to envy where half an hour since he had scorned as what could so much vex that insulting Agagite as to be made a Lackie to a despised Iew yea not to mention that which followed stay but one hour more the basest slave of Persia will not change conditions with this great favourite though he might have his riches and former honour to boot I might instance the like of Pharaoh Exod. 15.9 10 19. Senacherib Isa. 37.36 37 38. Herod Acts 12.22 23 and many others but experience shews that no man can sit upon so high a Cogue but may with turning prove the lowest in the wheele and that pride cannot climbe so high but Iustice will sit above her And thus are they to be contemned and pitied while they live and when they die 3. After death the Lord knoweth how to deliver the godly out of temptation saith Peter and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2.9 Alas were thy enemy sure to enjoy more Kingdoms than ever the Devill shewed Christ to be more healthfull than Moses to live longer than Methuselah yet being out of Gods favour this is the end to have his Body lye hid in the silent dust and his Soul tormented in hell fiâ—e And upon this consideration when Dionysius the Tyrant had plotted the death of his Master Plato and was defeated by Platos escape out of his Dominions when the Tyrant desired him in writing not to speak evil of him the Philosopher replied That he had not so much idle time as once to think of him knowing there was a just God would one day call him to a reckoning The Moon looks never the paler when Wolves howâ— against it neither is she the slower in her motion howbeit some Sheepherd or Lyon may watch them a good turn Wherefore saith St Gregory Pray for thine enemies Yea saith St Paul be gentle toward all that do thee evill and instruct them with meekness proving if God at any time will give them repentance that they may knrw the truth and some to amendment of life out of the snare of the Devill of whom they are taken prisoners to do his will 2 Tim. 2.25 26. Which thing himself had formerly found of force for with that contrary breath I mean that one prayer which St Steven made at his death he was of a so made a friend of a Saul a Paul of a Persecutor a Preacher of an Imposter a Pastor a Doctor of a Seducer of a Pirate a Prelate of a blasphemer a blesser of a thief
committed it to him that judgeth righteously 1 Pet. 2.23 And the Prophet David of himself I return not reviling for reviling for on thee O Lord do I wait thou wilt hear me my Lord my God meaning If I call to thee for a just revenge Psal. 38.13 14 15. If the Lord see it meet that our wrongs should be revenged instantly he will do it himself as he revenged the Israelites upon the Aegyptians and so that all standers by shall see their fault in their punishment with admiration Now I know saith Iethro that the Lord is greater than all the gods for as they have dealt proudly with them so are they recompensed Exod. 18.11 And as once he revenged Davids cause upon Nabal For about ten dayes after the Lord smote Nabal that he died saith the Text and it followes when David heard that Nabal was dead he said Blessed be the Lord that hath judged the cause of my rebuke at the hand of Nabal and hath kept his servant from evill for the Lord hath recompenced the wickednesse of Nabal upon his own head 1 Sam. 25.38 39. And that insolent and intolerable wrong of railing Shimei being left to the Lord he did revenge it in giving Shimei up to such a stupidity that he ran himself wilfully upon his own deserved and shamefull death Or if God do it not himself by some immediate judgement nor by the hand of the Magistrate yet he will see that some other shall do it though the wronged party be willing to put it up as for example Sampsons Father in Law for taking away his Wife and she for her falshood though they were not punished by him that received the wrong yet the Philistims burnt both her and her Father Judg. 15. Again though the Philistims were not punished by the Timnite or his daughter whom they burnt with fire yet they were by Sampson who smote them hip and thigh with a mighty plague Iudg. 15. From which examples we may draw this argument If the Lord thus revenge the cause of mens particular and personall wrongs much more will he revenge his own cause for in this case I may say to every childe of God which suffereth for Religion sake as Iehaziel by the Spirit of God said unto all Iudah the inhabitants of Ierusalem and King Iehosaphat The battell is not yours but Gods wherefore you shall not need to fight in this battell stand still move not and behold the salvation of the Lord towards you 2 Chron. 20.15 17. Yea it stands upon Christs honour to maintain those that are in his work And Gods too to defend such as suffer for his sake and he that traduceth or any way wrongs thee for thy goodnesse his envy strikes at the Image of God in thee because he hath no other way to extend his malice to the Deity it self as is apparent by these Scriptures which will be worth thy turning to Psal. 44.22 69.7 83.2 to 10. Prov. 19.3 Rom. 1.30 Matth. 10.22 25.45 Luk. 21.17 Zach. 2.8 1 Sam. 17.45 Psal. 74.22 23. Acts 5.39 Psal. 139 20. Isa. 54.17 1 Thes. 4.8 Ioh. 15.18 to 26. Numb 16.11 Saul Saul saith Christ seeing him make havock of the Church why persecutest thou me I am Iesus whom thou persecutest Acts 9.4 5. and Iesus was then in Heaven Cain imbrews his hands in the blood of his own brother because he was better and better accepted than himself God takes upon him the quarrell and indeed it was for his sake that Abell suffered Now if we may safely commit our cause and our selves to God in the greater matters much more in petty things as are evill words I but saith the weak Christian I am so wronged reviled and slandered that it would make a man speak like Aeagles that famous wrestler that never spake before in his life Answer There is no such necessity For first Who ever was that was not slandered Secondly Let him speak evill of thee yet others shall not beleeve him or if the evill and ignorant do yet report from wise and good men shall speak thee vertuous Yea thirdly Though of some the slanderer be beleeved for a while yet at last thy actions will outweigh his words and the disgrace shall rest with the intender of the ill The constancy of a mans good behaviour vindicates him from ill report Fourthly There 's no cause of thy answering innocency needs not stand upon its own justification for God hath undertaken to vindicate it either by friends as when Ionathan and Michol both son and daughter opposed their own Father in his evill intents to take Davids part and vindicate his reputation 1 Sam. 19 4 5 11 12. Or by enemies as when Pilate pronounced him innocent whom he condemned to die which shewes that innocency cannot want abetters and when Caiaphas was forc't to approve that Christ in the Chair whom he condemned on the Bench. And when Iulian was compelled to cry out O Galilean thou hast overcome And when Balaam was forc't to blesse those for nothing whom he was hired to curse They that will speak the evill they should not shall be driven to speak the good they would not Or by strangers that stand by as when young Daniel stept up to clear Susanna of that foul aspersion Or lastly by himself as he often vindicated Mary O holy Mary I admire thy patient silence thy Sister blames thee for thy piety the Disciples afterwards blame thee for thy bounty and cost not a word falls from thy lips in a just vindication of thine honour and innocency but in an humble taciturnity thou leavest thine answer to thy Saviour How should we learn of thee when we are complained of for well doing to seal up our lipps and expect our righâ—ing from above And how sure how ready art thou O Saviour to speak in the cause of the dumb Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen the better part What needed Mary to speak for her self when she had such an Advocate she gave Christ an unction of thankefullnesse he gave her an unction of a good Name a thing better then oyntment Eccles. 7.1 Again the Lâ—per praiseth God Christ praiseth the Lâ—per True ill tongues will be walking but we need not repine at their insolency why should we answer every dog that barks with barking again But admit God should omit to revenge thy cause yet revenge not thy self in any case for by revenging thine own quarrell thou makest thy self both the Iudge the Witnesse the Accuser and the Executioner only use for thy rescue Prayer to God and say as Christ hath enjoyned Lead me not into temptation but deliver me from evil Matth. 6.13 and it sufficeth Yet if thou wilt see what God hath done and what he can and will do if there be like need hear what Ruffinus and Socrates write of Theodosius in his wars against Eugenius When this good Christian Emperour saw
or member â— when a convert will no longer accompany them in their wicked customs I might also make it appear that Atheism or Vnbelief is another cause Psal. 2.1 to 4. and 10.4 and 94.5 6 7. John 8.37 a Kings 18.35 Dan. 3.15 Exod. 5.2 Acts 17.2 to 11. 1 Tim. 1.13 Speaking of truth another 1 Kings 22.8 17 23 24 26 27. Jer. 26.8 9.11 and 38.4 5 6. Amos 5.10 Acts 17.5 6 7 13. and 22.22 23. and 23.12 13 14. Gal. 4.16 Misprision another Acts 24.14 and 26 9 10 11 24. Jer. 44.17 18 19. Wisdom 5.4 Matth. 13.55 56 57. John 2.19 20 21. and 3.3 4. and 7.24 and 8.15 and 16.2 2 Thes. 2.11 1 Cor. 2.7 8 14 15 16. Revel 3.17 Breaking off society with them another Gen. 39.12 to 21. Psal. 26.4 5. and 119.115 Prov. 23.20 2 Thes. 3.6 14. 1 Pet. 4.4 The serpentine preaching of some Ministers another Jer. 5.31 and 8.11 and 23.13 14 to 33. Ezek. 22.28 Matth. 9.34 Mark 13.22 John 5.43 Acts 20.29 30. 2 Cor. 2.17 1 Tim. 4.1 2 3. 2 Pet. second chapter The scandalous lives of some Professors another Gen. 9.21 22. and 34.13 to 31. 1 Sam. 2.12 to 18. 2 Sam. 12.14 Matth. 18.7 and 23.3.14 23 24 25 27. Flocking after sermons another Iohn 11.48 and 12.19 Acts 13.45 See more Psal. 56.6 and 59.2 3. Matth. 23.13 15. Luke 11.52 John 11.18 and 12.10 11. Revel 12.17 as they make them but I hope I have said enough Only a Word more by way of caution set not your wit to theirs if they revile you revile not you again but pray for them as the Prophet for the Syrian Armie 2 Kings 6.20 Lord open the eyes of these men that they may see Or as Stephen for his enemies Lord lay not this sin to their charge Acts 7.60 Or as Christ for his murtherers Luke 23.34 Father 〈◊〉 them for they know not what they do Yea let you and I and all that suffer 〈◊〉 them send down water from our compassionate eyes and weep for 〈◊〉 by whom we bleed And well we may for their case hath been our 〈◊〉 were by nature the seed of the serpent if we are now changed to 〈◊〉 womans seed whom may we thank for it not our selves God 〈…〉 thing in us but enmity 1 Cor. 15.10 Rom. 7.18 25. And 〈…〉 might have left us in that perishing condition being bound to 〈…〉 have chosen them he hath of his free grace adopted us and 〈◊〉 sent left them What 's the reason surely no reason can be given 〈…〉 depth Only this is sure It is a mercy beyond all 〈…〉 A PRECIOUS MITHRIDATE FOR The SOULE Made up of those two POYSONS Covetousness AND Prodigality The one drawn from the Fathers Ill Qualities The other from the Sons For the Curing of both Extremes and advancing Frugality the Mean Being foure Chapters taken out of R. Iuntus his Chrstian Library And are to be sold by I. Crump Stationer in 〈◊〉 Bartholmes Well-yard and H. Crips in Popeshead 〈◊〉 A Precious Methridate for the Soul Made up of those two Poyfons Covetousness and Prodigality PREFACE Such as have formerly heard these Nightingales or seen these Jewels in another Cage or Cabinet may please to take notice that they are not stolen but borrowed Every Garden is furnished from other Gardens and so is mine but with leave from the Owners As Vertue is distributive and good Fruit the more common it is the better it is Besides the oftner these Nails are hammered the deeper they pearse and pearse too deep they cannot for five words remembred is better than a thousand forgotten Again old metal cast into a new mold becomes new and is so estâ—emed These Pearls are filed upon a string that men may not shake them out of their pockets If thou receivest any spiritual benefit by pertaking of this Banquet or extract give God the glory which is all the Confectioner expects for his pains for praise or thanks I seek none as I have deserved none Or in case my labour hath been worthy of hire the great pleasure I took therein hath been sweeter than anotherâ— wages Yea if I have not grown better by it yet it hath kept me from worse and not afforded me time to entertain the Divel Nor have I more made my Book than my Book hath made me CHAP. 1. HAving felt the Cormorants pulse I find into beat most violently after gain He were a skillful Physician that could 〈…〉 greedy worm which makes him so hungry yea 〈…〉 for you shal sooner hear of an hundred Malefactors conversion at thâ— Gallows then of one Covetous Cormorant in his bed Onely I will givâ— you his and his Sons Effigies and set them up as Sea-marks to makâ— others beware that both may do good service to the Church For whereâ— honest men profit the Commonwealth by occasioning themselves to be inâ—tated these shall happily benefit the same by causing themselves to bâ— evitated As sometimes a Harlots face hath suggested chastness anâ— good may be learnt both by similitude and contrariety At least the beautie of all Christian graces are illustrated by the blackness of their opposiâ—â— vices The Covetous Miser is one that affects no imployment or Occupatioâ— for it self but for gain all his reaches are at riches his summum bonum is commodity and gold is the Goddess he adores in every thing He plots studdies contrives breaks his peace his sleep his brains to compass his desires and though he venters his ears his neck his soul he dares no deny his slave his dog his Devil Avarice nor cares he how he gets buâ— what he gets There is no evill that he will nor do so goods may comâ— of it you cannot name the Sin that he will not swallow in the sweet broth of commodity like Dorio the Bawde in Tâ—rrence he is not ashameâ— of the basest actions that bring him in benefit nor does he smell any difference between gold got by oppression and that which is honestly come by Avarice is the grave of all good it â—ats out the very graceâ— by eating grace out of the heart The damps of the earth do not more quench fire then the love of earth stisles grace neither trees not grassâ— grow above where the golden Mines are below If the love of mony be once curred into the heart no fruits of goodness will appear in the life yea there is an absolute contrariety between the love of God and the love of Mammon as our Saviour shews Luke 16.13 This Machivillians heart is a very mint of fraud that can readily câ—yn falsehoods upon every occasion yea he is such a deep that one may better roll the haires of his head then either the springs wards or wickedness of his deceitful heart and yâ—t so foolish withall that he not onel◠〈◊〉 his soul to inrich his body but to purchase a great estate he will 〈◊〉 both soul and body Like Sylvester the second who to get the Popedome gave his soul to
hearken to this all you self-lovers that are only for your own ends Do you indeed love your selves and your souls would you be rich indeed and that both here and hereafter then be charitable to the poor even to the utmost of your ability for this giving is not only an act of charity but also of Christian policie since we shall not only receive our own again but the same also with great increase for as it fared with the widow of Sarepta whose handfull of meal and cruse of oil with which she relieved the Prophet the more she spent the more it increased and the more she had so shall this precious oil bestowed on the poor for Christs sake be returned upon our heads ' in great measure as some that I could name can say out of admirable experience and others should finde would they but so far forth believe the Lord as to try him Which makes Saint Augustine say That the charitable man is the greatest â—surer in the world I know this is such a paradox to misers and men of the world that nothing seems to them more absurd and ridiculous what perswade them that giving away their goods is the way to increase them You must make me a fool will such an one say before I can believe it and therein he speaks truer then he is aware of for these are the very words of St. Paul He that will be wise let him become a fool that he may be wise 1 Cor. 3.18 The wisdom of God is foolishness with the world and so is the wisdom of the world foolishness with God 1 Cor. 2.14 3.19 To carnal reason it is as unlikely a thing as that which Elisha told to the King of Israel 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers act their own children yet the next day there should be such plenty that a measure of fine flower should be sold for a sheckle and two measures of barley for a sheckle As improbable as that Abraham should have a son being almost an hundred years old and Sarah past child-bearing As impossible as that Lazarus should again live after he was stark dead buried and stanke again Yet as unlikely improbable and impossible as they seemed to be yet they came to pass and God did not break his promise nor disappoint the hopes of such as had the wit and grace to confide in him no more will he in this case which is by fat the easier to be performed And what though carnall mindes like that Noble-man who was trodden to death in the gate of Samaria for his incredulity will not believe yet truth is truth as well when it is not acknowledged as when it is And I wish men would take heed of unbelief and giving God the lie for as there is nothing he so abhors as that his own houshold servants should not dare to trust him as we may see in that example of the Noble man 2 Kings 7.17 2. likewise in those Israelites Psal. 78. when they said Can God furnish a table in the Wilderness He smote the Rock that the waters gushed out and the streams overflowed but can he give bread also Can he provide flesh for his people Yes he could and did it to their small comfort that made the exception For because they believed not in God and trusted not in his salvation the fire of the Lord burnt among them and consumed them He gave them flesh even quailes in his wrath until they were choaked Psal. 78.10 to 38. and Numb 11.33 34. But admit God should not answer thy greedy desire in multiplying thy estate yet if he do that which is better for thee viz. give thee a competency together with a more contented minde then now thou hast or ever wouldst have wert thou as rich as Crassus would it be ever the worse or hadst thou any cause to complain no but greatly to rejoyce as I have shewn in the foregoing part Wherefore trust God with Abraham who above hope believed under hope Rom. 4.18 to 22. For Faith is to God as Bathsheba was to Solomon so in favour that the King will deny her nothing that good is This is the second means which God hath appointed for the improvement of our outward estates for the second step to riches and as outward prosperity viz. bounty and liberality to the poor CHAP. XXXI THe third and fourth are thankfulness and humility which are no way inferiour to the former Thankfulness and humility are the only means to enrich us with Gods blessings but pride and unthankfulness is the only way to make God withdraw and take from us both himself and his blessings Because the King of Assyria said By the power if mine arme have I done it and by my wisdom for I am prudent therefore saith the Lord I have removed the borders of the people and have spoiled their treasures and have pulled down the Inhabitants like a valiant man Isay 10.13 Aesops Crow not content with her own likenesse borrowed a feather of every bird and she became so proud that she scorned them all which the birds observing they came and pluckt each one their feather back and so left her naked even so does God deal with all proud and ingrateful persons There is nothing more pleasing to God nor profitable to us both for the procuring of the good we want or continuing the good we have then humility and thankfulness Yea to the humble and thankful soul nothing shall be wanting God will sowe there and there only plenty of his blessings where he is sure to reap plenty of thanks and service but who will sowe those barren sands where they are sure not only to be without all hope of a good harvest but are sure to lose both their seed and labour Yeâ— fools as we are we forfeit many of Gods favours for not paying that easie quit-rent of thankfulness Ingratitude forfeits mercies as Merchants do all to the King by not paying of custome Because Pharaoh saith The River is mine own therefore God saith I will dry up the River Ezek. 29.3 to 13. Isaiah 19.5 6. Deut 11.9 10. Tamberlain having overcome Bajazet he asked him whether he had ever given God thanks for making him so great an Emperour he confest ingenuously he had never thought of it to whom Tamberlain replyed that it was no marvel so ingrateful a man should be made such a spectacle of misery When the people sought themselves only and how to have their houses ceiled and sumptuous neglecting the house of God and his honour thus it fared with them Ye have sowen much and have reaped little and he that earneth wages earneth wages to put it into a bag with holes Ye looked for much and lo it came to little and when ye brought it home I did blow upon it I called for a drought upon the land and upon all that it bringeth forth and upon all the labour of the
that it shall be so For he speaks far otherwise of the unmercifull as Psal. 109. Let his children be fatherlesse and his wife a widow Let his children be continually vagabonds and beg their bread I pray mind it let them seek their bread also out of desolate places Let the extortioner catch all that he hath and let the strangers spoile all his labour Let there be none to extend mercy unto him mither let there be any to favour his fatherlesse children Let his posterity be cut off and in the generation following let their names be blotted out and the memory of them cut off from the earth Because mark the reason he remembred not to shew mercy but persecuted the poor and needy Vers 6. to 17. all which he speaks by the spirit of prophesie Though indeed we want not examples of this in every age Was not this fulfilled in Haman and is it not fulfilled daily in our experience For hence it is that riches ill got or I 'l kept shift masters so often But take some other instances out of the Scriptures of both kindes Ionathan is payd for his kindnesse to David in Mephibosheâ—h Iethro for his love to Moses in the Kenites 1 Sam. 15.6 some hundreds of years aftet he their Ancestor was dead The Aegyptians might not be unkindly dealt withall for their harbouring the Patriarchs though they afflicted their posterity But the Moabites and Ammonites were either to dye or not to enter into the congregation of the Lord to their tenth generation because they met not Gods Israel with bread and water in the wildernesse Deut. 23.3 4. God caused Soul to spare all the Kenites for that they had shewed mercy to Israel who otherwise had all of them been destroyed 1 Sam. 15 6. Another example you have in Iob 21.18 19 20. all which shewes that God usually blesseth and rewardeth the children for their fathers goodnesse The loving kindnesse of the Lord saith the Psalmist endureth for ever and ever upon them that feare him and his righteousnesse upon childrens children Psal. 103.17 And so on the other side Eternall payments God uses to require of their persons onely temporary often times of succession as we sue the Heyres and Executors of our debtors Now if this be so that what the liberall man gives his seed shall inherit then the good provision that we should make for our Children coâ—sists not so much in laying up as in laying out and more in making provision for their soules then for their bodies I confesse it is the case of niâ—e parts of the Parâ—â—ts throughout the Lâ—â—d to provide for their childrens bodies not for their soules to shew that they begat not their soules but their bodies to leave faire estates for the worser part nothing for the estate of the better part They desire to leave their children great rather then good and are more ambitious to have their sons Lords on earth than Kings in heaven But as he that provides not for their temporall estate is worse then an Infidell 1 Tim. 5.8 So he that provides not for their eternall estate is little better then a Devill The use which I would have you make of the premisses is this Let none refuse to give because they have many children but give the rather out of love to and for their childrens sakes that God who as you see hath ingaged himselfe may be their Guardian and provide and take care for them Or if not for their soules yet for thine owne For why shouldest thou love thy children better then thine owne person and in providing for them neglect thy selfe Yea why shouldst thou preferre their wealth before thine own soule and their flourishing estate in the world which is but momentany and mutable before the fruition of those joyes which are infinite and everlasting Will it not grieve and gall thy conscience another day to thinke that for getting or saving some trifles for thy posterity on earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching soul in hell CHAP. XXXV Thus I might go on and inlarge my selfe upon this and add thereunto many other reasons First in regard of God Secondly in regard of Christ. Thirdly in regard of the poore Fourthly in regard of others I should also according to the order first proposed shew what are the ends to be propounded in our giving almes and lastly the severall impediments that hinder men from giving but I finde which when I fell upon it I did not foresee matter representing it selfe like those waters in Ezekiel Chap. 47. which at the first were but anckle deep and then knâ—e deep and then up to the loynes which afterwards did so rise and flow that they were as a River which could not be passed over Or like that little cloud which Elias his servant saw 1 Kings 18. Much hath been said of this subject bnt much more might be said for I could carry you a great way further and yet leave more of it before then behind But I am loth to tire my Reader or cause any to make an end before they begin as not seldome doth Addition in this case bring â—orth substraction and more writ cause lesse to be read Wherefore I will onely give you the sum of some few particulars briefly and leave the rest That little which I intend to deliver is First the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men as being of one fâ—â—sh the off-spring and generation of God Act. 1â— 28 9. The senâ—es of the same Father Adam and Noah and so brethren one with another and proceeding as so many flowers from one root many Rivers from one fountain many arteries from one heat many veines from one liver and many sinews from one braine And likewise of the same Country Common-wealth yea of the same City and Corporation yea perhaps neer Neighbours and parishioners every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor Isa. 5.8.6 7. There are many spirituall respects and divine relations which make a more neer communion between Christians one with another for we are elected to the same eternall life and happinesse we are not onely Gods workmanship created in Adam according to his owne glorious image but re created and restored unto the divine Image lost by Adam in Christ the second Adam we are redeemed in our soules and bodies with the same precious blood of Iesus Christ we are partakers of the same calling whereby we are chosen out of the world and gathered into the Church and communion of Saints that we may inheriâ— eternall gloâ—y together and that out of darknesse into maâ—vellous light and out of a desperate condition to be partakers
the huge multitude that was coming against him and that in the sight of man there was apparent overthrow at hand he gets him up into a place eminent and in the sight of all the Army falls down prostrate upon the earth beseeching God if ever he would look upon a sinfull creature to help him at this time of greatest need whereupon there arose suddenly such a mighty wind that it blow the Darts of the enemies back upon themselves in such a wonderfull manner that Eugenius with all his Host was clean discomfited and seeing the power of Christ so fight for his people was forced in effect to cry out as the Egyptians did God is in the cloud and he fighteth for them No forces are so strong as the spirituall the prayers of an Eliah are more powerfull than all the Armies of flesh which made the Queen-mother of Scotland confesse That she feared more the prayers and fasting of Mr Knox and his assistants than an Army of twenty thousand men Thus God either preventeth our enemies as here he did or delivereth his servants out of persecution as he did Peter or else if he crowneth them with Martyrdom as he did Stephen he will in his Kingdom of glory give them in stead of this bitter a better inheritance pro veritate morientes cum veritate viventes Wherefore in this and all other cases cast thy burden upon the Lord and say with the Kingly Prophet I will lay me down in peace for it is thou Lord only that makest me dwell in safety Psal. 4.8 CHAP. XXIX Because they have respect unto Gods Commandement 2. BEcause they have respect unto Gods Commandement who saith By your patience possesse your souls Luk. 21.19 Be patient toward all men 1 Thes. 5.14 And Let your patient minde be known unto all men Phil. 4.5 More especially Let not the Sun go down upon your wrath neither give place to the Devill Ephes. 4 26 27. From whence observe this by the way that he which lies down in wrath hath the Devill for his bedfellow See saith Paul that none recompence evill for evill unto any man 1 Thes. 5.15 And again Be not overcome with evill but overcome evill with goodnesse Rom. 12.21 Yea saith our Saviour Love your enemies do well to them that hate you blesse them that curse you and pray for them which hurt you Luk. 6.27 28. And in case thine enemy hunger instead of adding to his affliction give him bread to eat if he thirst give him water to drink or else thou breakest Gods Commandement touching patience Prov. 25.21 Rom. 12.20 and consequently art in the sight of God a transgressor of the whole Law and standest guilty of the breach of every Commandement James 2 10 11. We know the frantick man though he be sober eleven moneths of the year yet if he rage one he cannot avoid the imputation of madnesse Now as Gods Children should do whatsoever he commands cheerfully and take whatsoever he doth thankfully so God suffers such wrongs to be that he may exercise thy patience and he commands thee to forgive those wrongs that thou mayest exercise thy charâ—ty and approve thy sincerity Many say Lord Lord but if you love me saith Christ keep my Commandements It is an idle ceremony to bow at the Name of Iesus except we have him in our hearts and honour him with our lives Phraates sent a Crown as a present to Caesar against whom he was up in Arms but Caesar returned it back with this answer Let him return to his obedience first and then I 'le accept of the Crown by way of recognizance God admits none to Heaven saith jâ—stin Martyr but such as can perswade him by their works that they have loved him And indeed take a man that truly loves God he will easily be friends not easily be provoked True take him unexpectedly he may have his lesson to seek even he that was the meekest man upon earth threw down that in a sudden indignation which in cold blood he would have held faster than his life Exod. 32.19 but when he bethinks himself what God requires it is enough When Teribazus a noble Persian was arrested at first he drew his sword and defended himself but when they charged him in the Kings Name and enformed him they came from his Majesty he yeelded presently and willingly If then we will approve our selves true obedienciaries let our revenge be like that of Elisha's to the Aramites in stead of smiting them set bread and water before them Or like that of Pericles who as Plutarch reports when one had spent the day in rayling upon him at his own door least he should go home in the dark caused his man to light him with a Torch And to do otherwise is Ammonite-like to entreat those Embassadours ill which are sent in kindnesse and love for these afflictions are Gods Embassadors and to handle them rufly yea to repine or grudge against them is to intreat them evill And certainly as David took it not well when the Ammonites ill intreated his Embassadours so God will not take the like well from thee 1 Chron. 19. But secondly as the Law of God bindes us to this so doth the Law of Nature Whatsoever you would that men should do unto you even so do you unto them Matth. 7.12 Our Saviour doth not say Do unto others as others do unto you but as you would have others do unto you Now if we have wronged any man we desire that he should forgive us and therefore we must forgive him Nor would we have any man traduce us behind our backs therefore St Austin writ over his Table thus To speak ill of the absent forbear Or else sit not at taeble here Lex talionis was never a good Christian Law If I forgive not I shall not be forgiven Mar. 11.26 So to say of our Enemies as Sampson once of the Philistims even as they did unto me so I have done unto them is but an ill plea. For the Law of God and the Law of Nature forbids it and doth not the Law of Nations also Yes throughout the whole world either they have no Law or else a Law to prohibit men from revenging themselves Oppression or injury may not be righted by violence but by Law and to seek revenge by Law when it is not expedient to passe it by is lawfull the redresse of evill by a person unwarranted is evill Obj. But thou wilt say The Law doth not provide a just remedy in all cases of injury especially in case of reproach and slander which is now the Christians chief suffering or if in part it doth yet he that is just cannot be quit in one Terme or two Nay if he have right in a year it is counted quick dispatch and he is glad that he met with such a speedy Lawyer Ans. If thou know'st the remedy to be worse than the disease I hope thou wilt leave it and commit thy cause to God who
if thou wilt give him the like time will cleer thy innocency and cost thee nothing When we have suffered some evill the flesh our own wisedom like the King of Israel 2 King 6.21 will bid us return evill to the doer but the Spirit or wisdome of God like Elisha opposeth and bids us return him good notwithstanding his evill But the flesh will reply he is not worthy to be forgiven I but saith the Spirit Christ is worthy to be obeyed who hath commanded thee to forgive him Now whethers counsell wilt thou follow It is not alwayes good to take our own counsell our own wit often hunts us into the snares that above all we would shun We oft use means of preservation and they prove destroying ones Again we take courses to ruin us and they prove means of safety How many flying from danger have met with death and on the other side found protection even in the very jawes of mischief that God alone may have the glory It fell out to be part of Mithridates misery that he had made himself unpoysonable All humane wisedom is defective nor doth the Fools bolt ever misse whatsoever man thinketh to do in contrariety is by God turned to be an help of hastning the end he hath appointed him We are governed by a power that we cannot but obey our mindes are wrought against our mindes to alter us In brief man is oft his own Traytor and maddeth to undo himself Wherefore take the Spirits and the Words direction Render good for evill and not like for like though it be with an unwilling willingnesse as the Merchant casteth his goods over-board and the Patient suffers his arm or leg to be cut off and say with thy Saviour Neverthelesse not my will but thy will be done But yet more to induce thee hereunto consider in the last place That to avenge thy self is both to lose Gods protection and to incur his condemnation We may be said to be out of his protection when we are out of our way which he hath set us he hath promised to give his Angels charge over us to keep us in all our wayes Psal. 91.11 that is in the wayes of obedience or the wayes of his Commandements But this is one of the Devils ways a way of sinne and disobedience and therefore hath no promise or assurance of protection we may trust God we may not tempt him if we do what seconds soever we get Christ will not be our second Where is no commandement there is no promise if we want his word in vain we look for his ayd When we have means to keep our selves Gods omnipotency is for the present discharged If Eutychus had fallen down out of a saucy malipertâ—â—â—â—â— I doubt whether he had been restored by St Paul Acts 20.9 Wafts and strayes are properly due to the Lord of the soyl and you know what the Devill said to our Saviour Luk. 4.6 which in a restrained sense is true And therefore when one in Gods stead rebuked Satan touching a Virgin whom he possest at a Theatre saying How durst thou be so bold as to enter into my house Satan answers Because I found her in my house as Chrysostom delivers it I am sure Dinah fell into soul hands when her Fathers house could not hold her and Sampson the like when he went to Dalilah and Ionah when he went to Tarshish and the seduced Prophet when he went beyond his Commission set him by God and many the like who left the path of Gods protection where the Angels guard and watch to walk in the Devils by-way of sinne and disobedience The Chickins are safe under the wings of their mother and we under the providence of our Father so long as we hold the tenure of obedience we are the Lords Subjects and if we serve him he will preserve us A Priest might enter into a Leprous house without danger because he had a calling from God so to do and we may follow God dry-shod through the Red-Sea Neither need we vex our selves with cares as if we lived at our own cost or trusted to our own strength but when a man is fallen to the state of an Out-Law or Rebell the Law dispenseth with them that kill him because the Prince hath excluded him from his Protection Now this being our case say there shall happen any thing amisse through thy taking revenge what mayest thou not expect to suffer and in thy suffering what comfort canst thou have Whereas if God bring us into crosses he will be with us in those crosses and at length bring us out of them more refined You may observe there is no such coward none so valiant as the beleever without Gods warrant he dares do nothing with it any thing Nothing without it Those saith Basil to a great man that perswaded him to yeeld who are trained up in the Scriptures will rather die in an holy quarrell than abate one syllable of divine truth Nor would any solicite them to do ill did they rightly know them for what Cicero speaks of Cato viz. O gentle Cato how happy art thou to have been such an one that never man durst yet presume to solicite thee in any dishonest cause or contrary to duty may be applied to every Beleever rightly so stiled When the Tormentors of Marcus Areihusius who laid to his charge the pulling down of an idolatrous Temple offered him his pardon in case he would give so much as would build it up again he refused it and being further urged to give but half he refused it at last being told that if he would give but a little towards it they would release him he refused to give them so much as an half penny saying No not an half penny for it is as great wickednesse said he to confer one half penny in case of impiety as if a man should bestow the whole A good conscience being in the greatest torture will not give one half penny to be released with hurt to his conscience he scans not the weâ—ght of the thing but the authority of the Commander and such have no good consciences that dare gratifie Satan in committing the least sinne oâ— neglect God in the smallest precept The conscionable Nazarite Numb 6. did not only make scruple of guzling and quaffing whole Flagons of wine but of eating only an husk or a kernell of the grape knowing the one was as well forbidden as the other Will any man eat poyson because there is but a little of it A small bullet may kill a man as well as a great one Goliah was as much hurt by Davids little stone as Sampson by the weight of a whole house And Ely died as well by falling back in his chair as Iezabel by being thrown down from an high window And what saith our Saviour to the unjust Steward He that is faithfull in that which is least is faithfull also in much and he that is unjust iâ— the least is unjust