A BRIEF RECEIPT MORAL & CHRISTIAN, AGAINST The Paſſion of the Heart, or Sore of the Mind, incident to moſt, and very grievous to many, in the troubles of Enemies.
BEING One ſingle Sermon by I. H. Miniſter of Froome.
Publiſhed at this rate by it ſelf, that any who need it, may have it.
For the ease and benefit eſpecially of the more tender, weak and melancholy; who feel theſe arrows ſtick in their ſpirits, but know not the way of plucking them out, or aſſwaging the pain of them.
London Printed for E. Blackmore, and are to be ſold at the Angel in Pauls Church-Yard 1658.
AS there are diſeaſes, infirmities and hurts in the body, ſo are there in the mind, where we feel them too, as ſenſibly, I wiſh I could ſay, we did not. And as we ſeek out to thoſe who have skill or experience for remedies, and do uſe many, in the one, it is pitty if we be quite defective, in the other. It is true, every Phyſician will not fit every diſeaſe. A man may be good for one, that is good for nothing in another. Nor will every word adminiſtred to the weary by the tongue of the Learned, or the prudent which is better, reach his wound and bring oyl to it. VVhat is ſaid, but gives not refreſhment. It is not words that heal a ſoar, a Medicine. A man muſt have felt, ſtudied, tryed, and paſſed what he ſpeaks, that ſpeaks to the heart, in the anguiſh of another.
There are two wayes, and let me tell you, but two I think, whereby the Soul when it ailes any thing is helped. The one is, when it comes to be perſwaded, that that thing which troubled, or, vexed it, is not evill, or ſo evill, but well for it. This cure is perfect. The other way, when it cannot but take the thing to be evill, and grievous, is by diverſion, or with-drawing the mind or thoughts from it, to other things that are pleaſing, and ſo wear it away. Veneranda malorum oblivio quantum ſapis! The later of theſe may ſerve where the ſpirit is more airy, or the grief light, but when the impreſsion hath ſunk deep, and the temper is melancholy, theſe thoughts will, return and the firſt way only is left for us.
Now there is none thing in the World, which is a Catholicon, or Univerſall means, let the malady be whatſoever it will, ſo far as it lies in the mind, for the accompliſhing this; but it is a certain thing that is hard to come by, very hard to be had; and that is Faith, to wit when a man, that hath ſincerely and unreſervedly given up himſelf to the ſervice of Chriſt, does beleeve moſt ſtedfastly according to that promiſe, Ro, 8.28. that all things ſhall work together for his good. Let ſuch a man be vexed or troubled, grieved or afflicted, his eaſe is at hand, and that too compleat. For then I ſay are all our vexations perfectly cured, when the mind comes to ſee that to be good, which it thought to be evill. Now faith makes the man ſee this, that all theſe things ſhall certainly work for the beſt to him. Let Faith come the Mountain is removed, when before the Graſſehopper was a burden, and a hair a weight.
But alas! as our Saviour foretels us, Luke 18.8. where ſhall we find ſuch a Faith, conſtant, and uniform, as this is, even almoſt in the Earth? There is another thing then muſt be forced to help us here, to ſupply Faith's office, as that is wanting, in this work, and that is, our Reaſon; which as it makes various efforts upon the affections, ſo hath it a various ſucceſſe. For I find that although in ſome paſsions, that do riſe from more conſiderable cauſes, as to be moved at the death of Friends, ſome huge loſſes, and the like, which Reaſon judges to be equal, and at firſt ſides with them. It bears a great ſtroak in the Soul, ſo that as ſoon as the brunt is a litle over, the affections hearken to it, and are allayed by it: Yet in ſome others, that meet happily more cloſely with our complexions, and ſo are not leſſe pungent when there is leſſe cauſe of them, the matter is not ſo great, but the mind is more engaged, and Reaſon thereupon oppoſing the ſame, and checking our ſelves from the beginning, for the very riſing; the affections here come not ſo ſoon to be ordered, but mutinying rather, look upon Reaſon, as it were a party againſt them which the more it chides and upbraids them, the more are they but exaſperated, and fling away from it, ſo that they will not, and cannot be perſwaded, and wrought upon by it; but thoſe things which do vex them comming hereby more to be pondered, do peirce, and ſtick the deeper in them.
If this lays us not bare, I do mean, the more we come to ſee it unreaſonable for us to be moved, ſo much as we are moved, in many caſes (ſo impotent is paſsion, ſo touchy infirmi•y) the more it moves us, to be thus moved, that we ought not, and are, and cannot help it. Nay indeed while reaſon goes contrary, our paſsions appear weakneſſe, and what is weakneſſe we are willing to hide, and then the paſsion which vent ſhould let out, concealment keeps in, and foments to its height. Mens intus agitat vulnera et ſemet dolor accendit. And here it is true the evill it ſelf lyes in the fancy, more than the things; yet does not the telling this preſently cure us, though at the firſt glance this may ſometimes do ſomthing; but the very knowing that it is but our fancy, when we poar more upon it, afflicts us more deſperately, ſeeing the ſmart is not the leſſe, and the cure, we find but the harder for this. For when we might get the things to be changed, yet how ſhall we get off the evil in the mind? The matter may be gon, & paſſed away, yet the impreſsion remains, in our own imaginations.
Not that we are leſt though, without all remedy, while it is good to know the worſt, for God hath made every thing that is in this life, ſubject to change. Time is an herb of Soveraign virtue. And as our joys and comforts are mutable, ſo are our griefs & our vexations. Bleſſed be his goodneſs for his. If our Faith then do fail us, & our reaſon cannot ſerve us, yet God can help us. The Lord can offer advantages both, and give the occaſion how they ſhall work. For I perceive though our paſsions indeed be irregular, they have ſome guide and way of their own, and (to arm at leaſt neer as the thing is) when our Reaſons reaſon will not prevail, our paſsions own reaſon; will get the hearing, and if we can tell then, how to wind in with them, it will yeeld ſatisfaction.
The ſubject of the enſuing penfull of Notes, written out by me at t he requeſt of a reverend neighbour at firſt, but importuned to the preſſe by another, who for ſome matter in them belike that hath affected him, will not be denyed, is about theſe commotions or vexations of mind, as it is engaged, and diſeaſed with Enemies, which are many times even the moſt ſoar, the moſt bitter, the moſt lodged, of any. And it is humbly ſuppoſed, there are ſome things here (particularly about the end) that if they be conſiderately applyed by enlargement of the ſame, on the mind, which I adviſe to be done, as the plaiſter is to be bound on to the ſoar, they may do good happily here and there to ſome Spirits, that are raw and tender, and have the feeling of theſe things.
I muſt confeſſe if I did not believe this my ſelf, and that upon my own experience, who am ſuch a poor weak creature, as ſome of theſe paſſages will ſhew me to be. I ſhould be loath, to let a Sermon thus Solitary, and perhaps as ſorrily, paſſe from me. But indeed, there is one affair long ſince in my life private, & paſt, unto which it hath been originally owed, and more lately paid. The dealings of ſome have been bitter to me, and I have born it after a ſort, though with much failing, as I have here preſcribed to others. I will ſay no more, but I have found my peace in theſe things. And bleſſed be God that my part is done, the reſt is with him, So that I do me thinks ſet up this as Samuel did his Ebenezer, even as my ſtone of remembrance that hitherto hath the Lord helped me. And now Lord what wait I for? my hope is in thee Pſal. 39 7. Is. 51.22, 23.
To make an end. If the publiſhing hereof, may really make for any bodies benefit, it is no matter, how it may make for my credit. If thou art grieved, it is needfull for thee to be eaſed, there is no need, that I be praiſed. That the thing is ſo ſmall, it is medicamen parabile, thy expence will be the leſſe, I mean not only of thy mony, to have it, but of thy time, which is more precious, to read it and ponder it. I ſhall be a Phyſician of no coſt, if I be of no value. If I have no leafe for medecine, I may have yet, ſome fruit for meat. And Sampſon ſaid unto his Father, get her for me, for ſhe pleaſeth me well, but he knew not that it was of the Lord.
When a mans wayes pleaſe the Lord, he maketh even his enemies to be at peace with him.
AMongſt the many evills which the prudent foreſees and hideth himſelf, Pro. 22.3. they are not the leaſt which ariſe from enemies. For as the top of earthly pleaſures which may be cleanly uſed (the moſt of pleaſures being dipt and drencht in ſin) is the enjoyment of friends: So does the2 very bottom and dregs of thoſe troubles which are bittereſt to us in the World, lye many times in our engagements with Adverſaries. I know Philoſophy would place a man in the higher Region, above ſuch things as theſe are, that they ſhould not reach him, as if to be wiſe were to be beyond commotion: But Divinity that ſpeaks more feelingly, and ſets forth man as he is, a poor impotent frail creature, ſubject to feeling, to infirmities, and ſufferings, gives other rules, and draws him forth out of himſelf unto God for the cure, eaſe, and aſſwaging of them. Thus here are we to pleaſe him, that we may have peace with our enemies.
3In the words there are two things. A bitter ſoar, and a precious remedy. The ſoar is that which moſt of us all, are, have, or may be, too well experienced in, that is the grievance of enemies: The remedy, I wiſh we were all as well verſed in likewiſe, and that is, the pleaſing of the Lord. When a mans wayes pleaſe the Lord, he maketh his Enemies be at peace with him.
The obſervation or matter the words afford is this.
Doct. That the beſt way for a tender Chriſtian, that lies under the ſoars of diſpleaſure, diſcompoſures, troubles, injuries, or prejudice of4 Enemies, is t apply himſelf unto God in that courſe as does beſt pleaſe him, and ſo reſt upon his diſpoſe, to bring about his peace for him.
Let a man look over the Spirits of moſt, and it will pitty him to ſee what things, or means, they fly unto, under ſuch riſentments, whereas if they would have their recourſe hither, all would be quiet: Their Enemies ſhall be at peace, or their hearts be at reſt; Even as things are, that were violenced before, when they come to their Center; and as the furious waters, that keep ſuch a noiſe, and ruſhing in5 their way, as ſoon as they do but fall into t he Ocean (unto which indeed they owe the Tribute of themſelves) you hear no more of them. The waves of death compaſſed me about, the flouds of ungodly men made me afraid. I will call upon the Lord, ſo ſhall I be ſaved from my Enemies. 2 Sam. 22.5.4.
For Explication. Here are three things in this obſervation. The Perſon. His Grievance. His Redreſſe.
1. The Perſon, and that is the tender Chriſtian. There are divers ſorts of tempers. Some are more hardy, that feel not theſe impreſſions from any thing that can fall on them by6 others: And theſe are ſo, either by nature, which is to have an healthy Soul, and be well born; Or by Wiſdom, when men have with much culture got a rule over their Spirits, by reaſon that they can pluck out the ſting of any affection, it ſhall not hurt them, Sed nobis non licet eſſe tam diſeratos, Or by ſtupidity and dulneſſe meerly of temper and complexion, which hath this hap, as to bearing and contentment, to reap t hat benefit many time, which others cannot with tall their virtue and ſtudies; For as it is eaſy for things of groſſer metarl to endure a knock and blows, when finer curious metal'd things, muſt have much7 art to endure the leaſt hurt or fall, and not be broken: So is it with finer, and courſer Spirits; Of theſe I ſpeak not. There are other tempers therefore that are tender, that when wrongs, reproaches, injuries or troubles fall on them, they wound them, and grieve them; I do not know Sirs, how it may fare with many of you, but of ſuch a Spirit I am ſure, was holy David himſelf, who tells us often, that he was ſo affected here with, That his Soul was ſore vexed, and his eys conſumed with grief becauſe of his Enemies. Pſal. 6.3.7. A Chriſtian ſpirit I take not to be a ſtupid ſpirit, or one that is wholy unmoved, or unwounded,8 but a ſpirit that being touched, and wounded, can fetch its balm in Gilead, its healing from God.
2. The Grievance, and this is the ſoars of Enemies, all that trouble, anguiſh, vexation, eſpecially, that comes on the mind, and miſchief to our Perſons, by their harſh, injurious, bitter dealing with us. Theſe Enemies are either open Enemies, or ſecret Enemies, and that in words, or in deeds. They ſhoot their arrows, ſayes the Pſalmiſt, even bitter words, Leviter volant, graviter vulnerant, and the poyſon of Aſps (in another place) is under their lips, to ſhew how deeply9 ſome things do wound, and how faſt they ſtick upon many of thoſe who have tender hearts, and fain would live in peace. The beſt of them, is but as a bryar; and the moſt upright of them, ſharper than a thornhedge.
3. The Redreſſe, and this lie in the applying our ſelves unto God, or having our recourſe unto him. Eſt profectò Deus (faies Plautus in his Captivi) qui quae nosgerimus, videt et audit: bene merenti bene erit, male merenti par erit. O our God (ſaies good Hezekiah) wilt thou not judge them? for we have no might againſt this great company that commeth againſt us, neither know we what to do, but our eyes are upo•10thee. 2 Chron. 20.12. This is more at large, particularly the redreſſe lies in two things, the taking that courſe that will beſt pleaſe God; and then reſting the Soul, for the iſſue, upon him.
The wayes or courſe beſt to pleaſe God are either Abſolute, as to the whole ſtream of our lives, or Reſpective, in reference meerly hereunto.
The abſolute courſe, or wayes beſt to pleaſe God, I would thus define. It is ſuch a converſation, as being grounded upon Faith in a cleanſed heart, and kept clean through the Spirit of grace, does renounce all ſin and cleave to what is good, or doth deny our ſelves, and cleave unto Chriſt11 in all things, according to the wil of God.
Herein are 7 things.
The reſpective courſe, or wayes beſt to pleaſe God in reference peculiarly hereunto in ſhort are, to take ſuch a14 courſe only and do no otherwiſe, whatſoever we ſuffer, in ſeeking eaſe under our Enemies, than we have warrant for, from the word, and can approve our ſelves therein unto God. And this is the courſe, (as the firſt thing in the redreſs) whereunto my diſcovrſe is to bend, which I ſhall therefore particularize, in the Vſe when I come to it.
One thing only is to be noted in the way here, and that is, that this ſame religious life in the main, before ſet down, whereby a man walks uprightly with God in the whole currant of his life, without this peculiar regard to men, whether they are Enemies or not, hath15 the advantage of this Text, to wit, that among many other bleſſings belonging to it, God will deliver ſuch out of their troubles. Pſal. 34.19. and give them peace or victory with their Enemies. This the Text it ſelf intends, I doubt not, but my diſcourſe is not to run at that large. Let it ſuffiſe to ſay only hereunto. Job fears not God for nought.
The ſecond thing then, in the redreſſe upon this, is, when we do thus, without any farther explicating, which here needs not, The reſting, (I have ſaid) caſting or rouling the Soul on the Lord, as to the ſucceſſe, aſſuring our ſelves that he is a ready help to all ſuch, and16 will bring about in the end that which he ſees beſt for us. Indeed a man is to look out, what God requires of him in ſuch or ſuch a caſe wherein he is, and ſo to do it. If he does not this, how can he truſt in God? If he does, what is there more on his part then, but to leave the matter to him? Oh! Let me tell you Friends, it is a ſweet thing in a difficult and vexatious buſines, to have that, which is ones own duty in order to an effect, to be done, and then to ſtand only and ſee what God will do, in the remaining work, that is behind, & left in his hand. And the King ſaid (whoſe caſe yet here was not ſo ripe) carry back the Ark into17 the City, if I ſhall find favour in the eyes of the Lord, he will bring me again, and ſhew me both it, and his habitation, but if he thus ſay, I have no delight in thee, behold here I am, let him do to me, as ſeemeth good to him. 2. Sam. 15.25, 26.
18FOr Confirmation or Proof. We may turn unto two or three Texts. In Pſal. 112.7, 8. we have the righteous man deſcribed. His heart is fixed truſting on the Lord, and he ſhall ſee his deſire upon his Enemies. Two wayes we have intimated here, to have ones deſire or victory over Enemies, the one is, to be a righteous man, that is, to have our wayes pleaſe God, and the other, to truſt in him to bring it about for us. Look into Pſal. 37.5. There is a Text not long in the words, but much in the concernment of it. Commit thy way to the Lord, and he will bring it to paſſe. It is pitty to ſee what ado many do keep19 in their affairs, in their troubles, as to the iſſue, what will become of them, when they ſhould only commit their cauſe unto God and he would bring it to paſſe. Commit thy way unto God, includes two things, the one is, to take ſuch wayes as we are ſure are agreeable to his Will, we cannot elſe commit them to him, and the other is, when we have done, and do ſo, to caſt all our care and burden then, as to the event, upon him. Commit thy wayes to the Lord, truſt alſo in him, and he ſhall bring it to paſſe. Duty indeed is mans, the ſucceſſe is Gods. See Pſal. 55.22. Mat. 6.31, 32. 1 Pet. 5.7. To this purpoſe, it is moſt obſerveable20 of Iacob. Gen. 32. when Eſau is comming out againſt him, it is ſaid, there appeared one he wreſtled with till break of day, compare it with Hos. 12.4. One would have thought now, Iacob ſhould have gone about to wreſtle with Eſau, but he wreſtles with God, and having power with him, Eſau comes and falls down conquered at his feet. And thus likewiſe did Ioſeph, David, Daniel, and the three Children in their troubles. If it be ſo, ſay they, our God whom we ſerve, is able to deliver us from this fiery furnace, and will deliver us. Dan. 3.17. It is true, we look not now for ſuch miracles, nor, (God be bleſſed) for ſuch burning tryals, as theſe were, yet21 is there ſomething like, which ſtill abides the Children of God in that furnace of reproach and obloquy, which wicked men do heat with the popular breath, and then caſt in their names and honour, of whom nevertheleſſe, while they keep up cloſe with God, I may even ſay, as we read here, they come out again, in their Coats their Hoſen and their Hats, and not a Hair of their good names are ſindged, or the ſmell of the fire paſſes on them. I mean, as the fire had no power over theſe here, no more ſhall the malice of men, have power, over the good names, peace, or Spirits of thoſe that fear God. Pſal. 37.76. Pſal. 62.1, 2, 3. 22This is a kind of miſtery of Religion, that a man muſt have his recourſe to the Lord, and deal with him, to prevail with our Enemies.
23FOr the Gronnds or Reaſons. There are theſe four, and they are firm.
1. From the Soveraignty of God, who is the diſpoſer of all things, and ſo hath the hearts of our En enemies in his hands to turn them as the Rivers of waters. Pro. 21.1. A man hath to do with ones Servant and he ruffles with him, and wo'nt do this or that, but is croſſe, well, ſayes he, I'le tell your Maſter (with whom happily he is great) and he ſhall make you. The Children of God many times, they have many a brunt, and ruffling with the World, In theſe brunts now, they go unto24 him, who is the great Lord of all, of whom the whole Family of Heaven and Earth is named, and he takes an order, he takes a courſe for them. Troubles upon the mind, many times like Maſtiffs on the body, while we ſtruggle with them in our own ſtrength, are but enraged, and get more hold-faſt on us; but let the Maſter of the houſe once rate the curre, let the Lord of all but ſpeak a word to call them in, our troubles all come off preſently, let go their hold, and lye down before us. O God, ſayes David, the proud are riſen againſt me, and the aſſemblies of violent men. Pſal. 86.17. and then cloſes his Pſalm ſweetly. v. 17. Shew me a token for good,25 that they which hate me may ſee it, and be aſhamed, becauſe thou Lord haſt holpen me, and comforted me.
2. From the Covenant. As there is a right of dominion, or power, which God hath over all for our relief, which is the firſt and great foundation of our applications to him. So is there a ſecond, like to that, A right of Will too, which we have, for our truſt to him herein. This is a part of the Covenant, an expreſſe branch of it. By my ſelf have I ſworn, Gen. 22.16, 17. I will bleſſe thee, and multiply thee, and thy ſeed ſhall poſſeſſe the gates of thy Enemies. The gates of Cities are their ſtrength and the meaning is, that God will26 protect, defend his people, and give them victory when it is fit. Hence is he ſaid to be not only a Sun but a Shield, Pſal. 84.11. and a buckler, as well as an exceeding great reward. Gen. 15.1. See more Pſal. 89.23, 24. Luke 1.71, 72. It were well, that many a good Chriſtian did know or conſider this, when they have need of it; I am ſure David who underſtood the nature of the Covenant better I think than moſt of us, hath no expreſſions, more frequent, than ſuch as theſe, which are not for nothing doubtleſſe, that God was his Rock; his habitation, his fortreſſe, his ſtrong Tower, in reference to his Enemies.
27From the nature of thoſe wayes that pleaſe the Lord, which are ſuch, as are winning attractive, and reconciling even of Enemies. The fruits of the Spirit, ſayes the Apoſtle, Gal. 5.22, 23. are love, gentleneſſe, goodneſſe, meekneſſe, temperance; who is not won by ſuch wayes as theſe? Her wayes, ſaies Solomon, are wayes of pleaſantneſſe, that is, not only pleaſant to thoſe that walk in them, but pleaſant even to thoſe that behold them, for ſo it follows, and all her paths peace. Pro. 3.17.
4. From the advantage of Faith, which is the chief part of thoſe wayes, or without which, our wayes cannot28 pleaſe God. Heb. 11.5. It was the opinion of the Stoicks as Seneca, and Cicero in his Paradoxes, That he that was truly wiſe, is not capable to ſuffer injury, for in regard (ſay they) that ſuch a one, places all his goods, or happineſſe, in the mind, in virtue, ſe contentum eſſe, omnia ſua ſecum portare, whereof they being not lyable to ſuffer diminution from any thing without, nothing can diſturb, hurt, or injure them. If Philoſophy now will teach us thus much, ſure Divinity will teach us yet more, and that not only to retire within a mans ſelf, againſt the blows of miſfortunes and Enemies, but to remove our ſelves again yet29 father, out of our ſelves unto God, and ſo to hide and lay up our ſelves in him. Faith is a grace that doeth this, and ſo ſecures and ſafe-guards the Chriſtian againſt all evills. We muſt enter into our ſelves ſaies Albert) to aſcend up into God. It is a famous Text therefore in Habakuck, when the people are carried away in captivity, and ſurrounded with the greateſt miſery that could befall them by Enemies, it is ſaid there, that the juſt man ſhall live by his Faith. Hab. 2.4. This outward life, or life of ſenſe, may many times doubtleſle be troubleſome enough, when yet there is another kind of inward life, a life of Faith in our retiring,30 and rouling the Soul upon God, wherein this ſame juſt man here lyes huſh, and ſafe even in the ruines of the world, ſifractus illabatur orbis, impavidum ferient ruinae. The Heavenly ſoul, though it may ſometimes, as it were deſcend to the body, and aſk what ails it? ſhould have ſuch apprehenſions for the moſt part of theſe outward things, as it will have, when it is ſeparated from it; And hence (as ſome think) is Love ſaid to be as ſtrong as death, becauſe the love of God draws forth the Soul as it were out of us, to live with him. And hence happily is it likewiſe, St. Iohn tells us that Faith overcomes the World. 1 Io. 5.4. Faith31 Enables the Soul to ſet at nougt all the Worlds threats & allurements whatſoever, while it propoſes greater fears & rewards in the life to come and overcomes the world two beſides wayes: The one is by a reſignation of our ſelves and all things elſe into the hands of God; the other is, by an activity, and attractive virtue it hath on the attributes of God, to ſet them a work, to bring about our advantages for us. There is nothing ſo hard, but either the refignation of Faith, or activity 8 of Faith, will overcome, or yield peace in it.
I proceed to the uſes, and they are three. Inſtruction. Support. Direction.
32VSe 1. For Inſtruction. And that is two-fold to wit, concerning thoſe falſe wayes we are not to take; & concerning thoſe right wayes we are to take, to get peace, under our Enemies.
For the former. 1. There are ſome that fly to reproaches, they are offended, and they rail and ſpit their malice, and ſo are eaſed. Thus Shemei dealt with David. But this is directly againſt our Saviour, who being reviled, reviled not again, 1 Pet. 2.23. He was oppreſſed, and he was afflicted, and yet as a ſheep before her Shearer is dumb, ſo he oopened not his mouth.
2. There are others, that ſeek father to revenge. Well ſay they, ſuch a one hath done me33 this that ill turn, but I will be even with him, & this ſatisfies them; But this is directly againſt the Apoſtle, Ro. 12.19. Dearly beloved, avenge not your ſelves.
3. Ther are many when they cannot otherwayes deal with their adverſaries, they betake themſelves to their ſhifts; Excuſes, transferring the blame upon others, lying, diſſimulation, flattery, imprecations, and ſuch like Servilities; all which are, as one I remember, well expreſſes it, but a daring, or a kind of braving Heaven through cowardize to men, and is expreſſely forbid in ſuch places as command truth and ſincerity to our neighbour, and that we ſhould not34 be the Servants of men. This in ſhort then for the falſe wayes, which who ſo follow forſake David, who ſtill flyes in theſe ſtreights go Gods Precepts (Pſal. 119.22.42.61.69.78.95. ) and imitate Saul, who when he could not be heard of God goes to a Witch; Samuels mantle, being eaſier aſſumed, than his virtues.
For the Later. The true and right wayes, are in general, what is ſaid before, but in particular (which is reſerved hither) thy courſe is this. Thou muſt examine thy ſelf impartially, whether the fault be on thy own part, or on the part of thy Adverſary, and ſo behave thy ſelf accordingly.
35If the fault be in your ſelf, two things you muſt do.
1. You muſt ſeriously take aſide your Soul and humble it before God. O Lord thou knoweſt my fooliſhneſſe, and my ſins are not hid before thee. Pſal. 69.5.
2. You muſt go & ſeek reconciliation with your neighbour. This is ſo expreſſely enjoyned, that if a man ſhould bring his gift to the Altar, and remember that his Brother hath ought againſt him, he muſt leave his gift, and go and firſt reconcile himſelf unto him. Mat. 5.23, 24. And in Luke 17.4. If thy Brother Treſpaſſe againſt thee and turn again, and ſay Irepent, thou ſhalt forgive him. Here is the duty of the offending party, he36 muſt be ſorry and ſeek forgiveneſſe; and the duty of the offended, that hereupon he muſt forgive and be friends with him. I will adde, if the party will not forgive thee, or be friends, upon this, woe indeed be to that party, it were better that Party had never been born. If you will not forgive your Brother his Treſpaſſes, when yet you are ſought unto, and upon Chriſts account, how ſhall our heavenly Father ever forgive you your Treſpaſſes? Mat. 6.15. They ſhall have Iudgment without mercy that have ſhemed no mercy, Ia. 2.13. Nevertheleſſe for thy own part, thou art not to ceaſe to be a Chriſtian ſtill, though they be unchriſtian, but to go37 on, and have patience when thou canſt not have peace. And this, is to proceed ſo farr, in ſome caſes at leaſt, where the matter requires, as for thee, to be content yet, according to thy Lord, that if they will ſue thee at the Law, and take away thy coat, for quietneſſe and Chriſtianities ſake even to let them have thy cloak alſo. Mat. 5.40.
I know this is a hard leſſon to the moſt of us, our Stomacks are ſo high, we cannot eaſily ſubmit to theſe lowly wayes of Chriſt. Mat. 11.29. We are ready indeed to ſay, to thoſe with whom we fall out, I ſcorn to ſubmit to ſuch a one as you, I ſcorn to be beholding to you; but it would better happily become38 come thoſe that fear God, to ſay I ſcorn not but to ſubmit•, when indeed, I have done the wrong, I ſcorn but to acknowledge my fault, and ſeek forgiveneſſe, and give ſatisfaction. This were truly, the more worthy and Chriſtian Magnanimity, and will be judged ſo I ſuppoſe one day.
If the fault be wholy in thy Adverſaries, ſo that thou with Ieremy, art paſſively, not actively, a man of contention, Ier. 15.10. Then are there theſe three things yet for thee to do.
1. Thou art, under the reſentment of all thy injuries or troubles, to look up and acknowledge them to be of God. Affliction ariſes not out of the duſt,39 Iob. 5.6. and God raiſed up Solomon an adverſary. 1. Ki. 11.23.
2. Looking up to him here, as juſt, and theſe inſtruments in his hand, thou muſt lay down all revenge at his feet. O Lord! thou ſhouldſt ſay, here be my Enemies, and here be waies I might be avenged on them, and thou ſeeſt, how ſweet it would be to fleſh and bloud, to take the ſame; But if this will diſpleaſe thee, Loe here for thy ſake, do I ſacrifice all theſe deſires, all theſe thoughts, and lay them down ſtain before thee. The Lord ſhall ſmite them, or their day ſhall come, but God forbid that I ſhould ſtretch forth my hand againſt them, ſeeing thou haſt aſſumed that40 prerogative, (Deut. 32.35. ) to thy ſelf. It is good for a man to put his mouth in the duſt, to bear it on him, and quietly wait for the ſalvation of the Lord. 1 Sam. 26.10, 11. Lam. 3.25.30.
3. Thou muſt for all this, ſeriouſly endeavour, and uſe the means whereby if poſſible, thou mayeſt again win thy brother, or gain his Soul. There is two wayes to do this.
The one is, to go to him in the Spirit of meekneſs, and rebuke him. We have a remarkable Text for this, Mat. 18.15. If thy Brother treſpaſs against thee, go and tell him his fault between him and thee, if he ſhall hear thee thou haſt gained thy Brother. The place by the way,41 ſpeaks no doubt of perſonal offences, as〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉denote, whether they be ſuch as be great or leſs, done in the private or in the publick, I will not diſpute, only I ſuppoſe the treſpaſs to be ſuch as is wounding to the conſcience, ſo that thou goeſt to him, not ſo much for thy injury, as that God is offended, and ſin is upon him, though the wrong be indeed private unto thee. Now if he ſhall hear thee, that is, be convinced by thee, thou haſt gained him, that is, by reducing him to repentance for his ſin, and wrong againſt thee, thou converteſt him to God, & cloſeſt thy ſelf with him. It follows, But if he will not hear thee42 then take with thee two or three more, the reaſon of this is added, that by their teſtimony, thy words may be eſtabliſhed, and if he ſhall neglect to hear them, tell it unto the Church, that is, I ſuppoſe, ſuch as have authority (whereſoever ſeated I enquire not neither) to rebuke him publickly; but if be neglect to hear the Church, let him be unto thee as an Heathen and an Publican, that is, to our preſent purpoſes, let him alone to the judgment of God, thou haſt done all a private Chriſtian can do. Verily I ſay unto you, whatſoever ye ſhall bind on earth, that is while you leave the man to the judgment of God, as thus bound by you, ſeeing he will not be brought to repentance43 that you may forgive him, ſhall be bound in Heaven, this is moſt fearful and patheticall; and what you ſhall looſe, that is upon his repentance forgiving him, as you ought, (upon pain of Gods ſeverity, v. ult. ) ſhall be looſed in Heaven, that is forgiven alſo of God; which is a moſt ſweet effectual motive unto this excellent duty. Again (as ſpeaking of the ſame matter) I ſay unto you, if two or three of you ſhall agree on Earth, as touching any thing that they ſhall ask, that is, if theſe two or three that come with you, or you your ſelves, that are reconciled, do as is fit upon reconciliation, fall to prayer together unto44 God, as to the forgiveneſſe of theſe Treſpaſſes, and removeall of your grievances, wherein you are agreed, and ſo joyn in love again, it ſhall be done for them of my Father which is in Heaven. See here how amply and bleſſedly this matter is ſet forth. Not that I will deny this Text to be taken, both uſually, and properly, of Church-Diſcipline, but that it may alſo be thus interpreted, of private binding and looſing, for the more vigourous enforcing the much-wanted duty of fraternal correption, I aſſent to St. Auguſtine, Chryſoſtome, Theophilact, as they are quoted by others.
The other is, to proſecute45 him after this with all the offices of neighbourly kindneſſe and Chriſtian Charity. I ſay unto you love your Enemies. Mat. 5.44. And if thine Enemy hunger feed him, if he be thirsty give him drink, for hereby ſhalt thou heap coals of fire on his head and the Lord ſhall reward thee. Pro. 25.21, 22. Theſe coals of fire, is a metaphor probably, from Goldsmiths, which they uſe in their metals, and ſo import not, (we may conceive) the uſing means barely to aggravate our Enemies Iudgement, which yet, it may indeed conſequently do, but the uſing means directly and immediately to melt him, to wit, that theſe coals upon his head, may fall into aſhes46 on his heart, and he repent in them
And theſe are the wayes we are to take. I know many may be apt to think, there be others, more brave, and befitting them, who look uppon't, as poor, abject, and mean for them to ſtoop, or ſeek to any, whom they had rather overcome with gallantry and ſcorn. But as we read of Daniel, and his companions, who having purpoſed in their hearts, not to defile themſelves, looked more fair, fat, and lovely, in their countenance, with their own pulſe and water only, that was lawfull for them, than they could have done with the portion of the Kings47 meat: So will the wayes of God, how coarſe ſoever they may ſeem to the Stomack of a proud man, make a perſon, let them but the tryed, come off with better liking, and ſhew fairer in the eyes of thoſe with whom he has to do, than all thoſe wayes of height and bravery, which do paſſe, for the moſt noble and royall in the World. Whereof yet I think, I may even apply that of our Saviour. Yea are they that juſtifie your ſelves before Men, but God knoweth your hearts, for that which is highly eſteemed amongſt Men, is abnomination in the ſight of God. And that of Solomon, Ahaughty heart48 goes before deſtruction, but before honour, humility. Luke 16.15. Pro, 18.12.
49VSe 2. For ſupport or conſolation, to all thoſe that thus ſet themſelves to pleaſe the Lord. Three things may comfort ſuch, as to our purpoſe.
1 That howſoever thou haſt Enemies and troubles in the Earth, yet the order and diſpoſe of them all, is of God.
And in the whole, to draw thee neerer to him
That howſoever he diſpoſes of thee as to enmities without, yet cannot all that thy Enemies do, ever take away thy peace within, thy peace in thy conſcience, thy peace with God with whom thou walkeſt. It is obſerved by Ioſephus of Herod, which is ſeen likewiſe in his Hiſtory of him, that he was a51 man, Ever, and moſt highly ſucceſſefull in his affairs abroad, as in his comming off with Ceſar, and in his warrs: but he was unfortunate ſtill in his own houſe, as in his jealouſies abort his Sons, and Wife, with the ſad effect of thoſe things. It fares quite contrary now with the good Chriſtian, who may indeed have his plagues, miſchiefs and troubles in the World, but he comes off well ſtill with his matters at home, he hath his quiet however in his own breaſt. I remember good Eli hath ſuch a ſpeech, If one man ſin againſt another the Iudge ſhall Iudge him, but if a man ſin againſt the Lord who ſhall entreat for him? 1 Sam. 2.25. From52 this paſſage I gather by way of contrary, it is nothing in compariſon, with what men we fall at odds, ſo long as we have but God ſtill to be our Friend
3. That thou haſt here ſo firm a bottome to reſt upon, to wit, that whatſoever thy Adverſaries are, God is engaged to take up the matter between thee and them, for thy preſent ſatisfaction or final good; ſo that thou art only, to go on in thy duty, and caſt all thy care upon him. He ſhall lift up thy hands from thy loins, when thou lifts up thy eyes unto him. When Iſrael ſhall ſerve the Lord, then ſhall Strangers (that is his53 Enemies) no more ſerve themſelves of him. Ier. 30.8.7.
54VSe 3. For direction. And ther are ſeaven or eight directions, which I ſhall humbly offer you about this matter.
Direct. 1. Let thy heart be ſetled in expectation, that thou ſhalt have injuries and enemies in the World. Woe unto you, ſayes Chriſt, when all men ſpeak well of you. Luke 6.26. It is not for a man to ſay I will go live here, ore there, and ſo carry my ſelf that I will have the love of every one, and ſo be happy. 55The man that ſayes ſo, is ſcarce acquainted, either with himſelf, that is, his own vanity, or with the diverſe complexions and ſpirits of others, who many times, will even make this an occaſion of their enmity, as of their envy, that indeed they can find none, Qui pravos peccare non vult, ejus ſimilis eſt, qui non vult ficum ficus ferre, infantes plorare, equum hinnire. which is engliſhed for us Luke 6.44. Beſides the Scripture is expreſſe that all thoſe who will live godly muſt ſuffer perſecution. 2 Tim. 3.12. The prudent Chriſtian, is not therefore to build his deſigns upon this, that he ſhall have no Enemies, or upon ſuppoſall he ſhall avoid56 all troubles, but that he ſhall have them and bear them. For the expectation from within, being leſſe, counteth the ignorance more than the cauſe which bringeth the torment, ſayes the Book of Wiſdome, chap. 17. v. 13.
Direct. 2. Making account that thou ſhalt have Enemies, labour to keep thy Soul within it ſelf, that it be not drawn forth or engaged by thoſe enmityes. Fret not thy ſelf becauſe of evil Men. Pro. 24.19. Neither be thou envious at them, when57 they proſper and bring their devices to paſſe. Pſal. 37.1, 7. Si cujus impudentiá (ſive quocunque vitio) offenderis, percontare te ipſum, an poſſit fieri, ut nulli ſint in mundo impudentes? Non poteſt autem hoc fieri; Ne igitur poſtula, quod fieri nequit; Eſt enim hic unus ex impudentibus iis quos eſſe in mundo oportet. That is, Art thou offended with any ones enmity, malice, envy, impudence, or the like! Ask thy ſelf whether it can be, that there ſhould be no envious, malicious impudent, or naughty perſons, in the World? Now this cannot be. Do not thou therefore require what cannot be; And be not ſo offended58 man, for this is one of thoſe froward, envious, naughty impudent perſons that muſt be in the World. Ceaſe from anger, and forſake wrath, fret not thy ſelf in anywiſe to do evill. It is all one, whether one be my Enemy, or not, ſo long as I am unmoved (or not fretted) at it; but if once the Spirit comes to be engaged, every litle word or action is a wound, which diſcompoſes and troubles us. It is a good expreſsion therefore of our Saviour. Luke 21.19. In patience poſſeſſe your Souls. Paſſion makes a man that he is not apudſe, that he is not himſelf; Patience affords him the uſe of his reaſon, and his ſtrength. The City of Ai Ioſ. 8. is a figure59 of paſſion; While the men of Ai are drawn forth and engaged with their Enemies, their City behind them is all on fire: So is it with paſſionate men, when they come to return home to their own boſom, all is in a combuſtion, and they are quite loſt. He that hath no rule over his own Spirit is like a City broken down and without walls. Pro. 25.28.
I will enlarge here. It is never good to ſtrike ſo, as if we miſſe to fell ones ſelf with the ſtriking. Suppoſe with a blow (ſayes Seneca) thou ſhould hit thy Arm into thy Enemy, that thou couldſt not draw it back again, ſuch is the engagement of paſſion. It is60 the anger of a waſp, and not of a man to ſmite ſo, as to loſe thy ſting, and leave thy ſtrength behind thee.
Direct. 3. Set a watch then to this end at the doors of thy heart, that none of thoſe things do enter, or at leaſt be not harboured there, that will engage or intereſſe our paſſions under theſe Enemies. Such are theſe.
1. A delicacy, tenderneſſe or weakneſſe of mind,61 not able to bear blows. If thou fainteſt in the day of adverſity thy ſtrength is ſmall. Proc. 24.10.
2. An over-eagerneſs of heart ſet upon one thing. The covetous man, who is thus deſcribed, one that minds earthly things. Phi. 3.19. is preſently in a fewd, if any accident hinders his gains. The man ſet upon his reputation, cannot endure the approach of the leaſt matter, breath, or undertaking that is but like to touch him there. If you take away Michaes God once what hath he more? Iud. 18.24.
3. Pride, ambition, vain glory, which follows upon this. When Saul ſought to ſlay his adverſary, Go, ſayes he, and take knowledge where his haunt and lurking62 king place is. I. Sam. 23.22, 23. If I were now ſent out upon ſuch an err and here, to find how we might beſt come to be rid of the ſoareſt troubles we have by adverſaries, I ſhould bring word with the certainty, Pride is the haunt, were you muſt come upon them, to prevent and ſlay them. Only of Pride commeth contention. Pro. 13.10.
4. Curioſity, with her two companions, garrulity and credulity. Take no heed, ſayes the preacher, unto all words that are ſpoken, leſt thou hear thy Servant curſe, or ſpeaking evil of thee, for oftentimes alſo thine own heart knoweth, that thou thy ſelf likewiſe hath ſpoken evill of others. Ec. 7.21, 22.
5. A ſuſpitiouſneſſe and63 jealouſie of others evill intentions. 2 Sam. 10.3. More eſpecially, an opinion that we are contemned. Thou ſhouldſt rather think any thing by them, ſayes one, that they act out of envy, deſign, or the like, rather than this. When God himſelf (who hath paſſions we muſt know attributed to him after the manner of men and ſo thereby we are to learn what our ſelves are) comes once to think himſelf to be deſpiſed (though he might bear before with all their other malice long) his wrath ariſes withoutremedy. 2. Chro. 36.16.
6. An overfondneſſe, or ſtiffneſſe to ones own conceit, which is expreſſed in Pro. 3.5.64 by a leaning to ones own underſtanding, that is, ſuch a poſiture, as it were of the Soul, relying hereupon, that if it fail, theman is gone. To which I may add on the other hand, an over-eaſineſſe, or yielding too much unto others, either in their perſwaſions, Proximus ſume gomet mihi; or in their threats; for Fear, as an aſoreſaid Author notes well, is nothing elſe but a betraying of the ſuccors which reaſon offereth. Wiſd. 17.12. Theſe are the things then, amongſt others, which are great engagers of the mind, and muſt be avoided.
65Direct. 4. Be ſure to live righteouſly and inoffenſively to others, and then others injuries will be inoffenfive unto thee. To do no body injury is the beſt way to bear a great many. It is a ſpeech of Antoninus de ſe ipſo lib. 7. that a good man ſhould be able to ſay as the gold, the diamond, or the like, let other folks think of me, ſpeak or do my me, what they will, the gold is gold ſtill; I muſt be a diamond, a good man ſtill. 〈…〉〈 in non-Latin alphabet 〉. Seeſt thou a rock, how the waters beat and daſh againſt66 it, and yet that ſtands all the while unmoved, offering no violence unto them: So does the righteous man in the midſt of injuries. And this compariſon our Savior uſes, Mat. 7.24, 25. The wiſe man, ſayes he, builds his houſe upon a Rock, and the rain deſcended, and the flouds came, and the winds blew, and beat upon that houſe, and it fell not, becauſe it was founded on a Rock. Which may be enriched with his own example, who was the greateſt ſufferer of all ſorts of injuries, a man of ſorrows, yet alwayes doing good, and ſo went about, the moſt quiet meek innocent lamb upon the Earth. Iſ. 53.7.
67Direct. 5. Being ſafe upon thine own guard of honeſt dealing towards them, labour to ſteel thy ſelf ſo againſt thy Enemies, that thou mayeſt be hard enough for them, by not caring for them. A ſerious Chriſtian may ſay many times, Here be people, were malicious, they are angry with me, and do me all the diſcourteſies ſtill they can, but I am hardenough for them, I care not for it. Then came his Diſciples and ſaid, knowest thou not that the68 Phariſees areoffended? but he anſwered, let them alone, Mat. 15.14. 〈…〉〈 in non-Latin alphabet 〉Does any one deſpiſe me, let him look to it; I will look only that I neither ſay or do any thing to deſerve deſpiſing, ſayes the forename Pious heathen, worthy of his Empire.
Direct. 6. Take heed that this hardineſſe, this not caring69 of thine, or paſsing over the injuries of others, be Chriſtianized with thoſe cautions that you may not thereby diſpleaſe God. There are four at leaſt of theſe cautions with which it muſt be joyned.
1. With Innocency. It is not for a man to give occaſion of offence, and not to care then, this were like a Gallio not a Chriſtian, Acts 18.17. Mat. 18.7.
2. With an holy grief and anger as to the ſin againſt God, when yet we paſs by the injury to us. And Jeſus locked round about on them with anger, being grieved for the hardneſs of their hearts, Mar. 3.5.
3. With a conſcience of70 diſcharging our duty in ſeeking to gain them to repentance. If thy brother treſpaſs againſt thee, thou ſhalt rebuke him, Lu. 17.3. And Mat. 18. before.
With a due regard alſo, in ſome meaſure to our own good name. A good name (ſayes the wiſe man) is as a precious ointment, Ec. 7. 1. The loſs of our reputation may poſsibly hinder us from doing that good, which otherwiſe we might do. God may have more ſervice done happily by our good name than without it, and we muſt not therefore let Gods inſtrument get a crack if we can help it; though we are at any time to71 part with it, for his name, that is above it.
Direct. 7. Fortifie thy nobleſt part, that is thy judgement, with argument and reaſon, that may blunt, if not turn the edge, of the ſharpeſt provocations. I ſhall out of my penury caſt you in ſome.
1. It is a royal thing to do well, and ſuffer ill for it.
2. The beſt victory that a man can have in the world is to conquer himſelf.
723. A man ordinarily is no farther hurt by another, than he opens the wound himſelf by his own conceptions.
4. Thou ſhouldeſt be alwaies ready to ſay thus, If any one hath indeed done me wrong, the evil is with him, he hath the worſt of it; but perhaps he hath done me none. 〈…〉〈 in non-Latin alphabet 〉
5. A ſtrong mind is better ſhewn by tearing than doing. To be angry and enraged, is not valour, but infirmity; Even as it is weakneſs (ſays one after Seneca) in old men and Children to run when they ſhould but go. And in this73 ſenſe the words of the Prophet are true, though it be true it is not altogether the Prophets ſenſe. Their strength is to ſit ſtill, Iſ. 30.7.
6. To think ones ſelf deſpiſed, or, an opinion of contempt, which of any thing ſinks depeeſt with moſt, is but a betraying that want of worth a man knows by himſelf, and makes him leſſer than him, of whom he thinks himſelf to be contemned.
7 Take wit in thy anger, is a good Proverb though it be not Solomons. Phocions ſpeech, O Athenians, if Alexander be dead to day, be will be dead to morrow,74 Plutarch applies well to paſsion: If thou haſt juſt cauſe to be moved now, thou wilt have the ſame when thou haſt ſtaid longer. Pauſe, and conſider, if it prove to be none hereafter, thou haſt none now neither. Peccavit, ſed non ſponte. Ipſe quoque in multis delinquis. 〈…〉〈 in non-Latin alphabet 〉. Ne hoc quidem ſatis ſcis an peccent. Ut maxime ſtomacheris, tamen vita hominum momentanca, ac paulo poſt omnes morimur, that is, Hath he offended thee? He did it ignorantly, againſt his will. Hath he offended? thou thy ſelf alſo doſt offend. thou doſt ill, and art but ſuch another as he. Hath he offended? Nay thou art not certain75 that indeed it is an offence. Hath he offended? Why, though thou ſtorm never ſo much, he and thou both are mortal men, even momentary both, and ſoon muſt to the grave. There the wicked ceaſe from troubling, and there the weary be at reſt. Job. 3.17.
8ly. The injuries we receive are either deſerved or undeſerved; If undeſerved, they are but, as water thrown upon a rock, that fall off again of themſelves: If deſerved, they ought not to provoke us, only to repentance.
9ly. The provocations that are given are either from worthy76 perſons, or unworthy; If from unworthy why ſhouldſt thou ſet thy wit againſt theirs? Anſwer not a Fool in his folly: If worthy, then will they deſerve thy forbearance, and reconciliation.
10. Let thy enemies be what they will, either their injuries be greater or leſs; If they be little, then thou ſhouldſt think them little, and not be moved; Leſſer injuries (I have ſaid ſometimes) are like the buzzing of flies about the face, which a wiſe man may beat off with his hand, but not be angry at them. If they be great ones, the more is thy bravery and magnanimity77 to wave them. The diſcretion of a man deferreth his anger, and it is his glory to paſs over a tranſgreſsion, Pro. 19.11.
Direct. 8. If thy reaſon for all this cannot guard thee from receiving of ſome wounds and impreſsions through the bitter dealings of thy adverſaries, learn thou the art of cloſing them again, by the ſweetness of Chriſtianity. Now there are theſe ſweetnings and lenitives78 here, when the Lord ſhall pleaſe to ſupple the heart with them.
1. By Prudence, Chriſtian prudence, or that wiſdome from above, which is first pure, then peaceable. Thus Abigail dealt with David, 1 Sam. 25. Ja. 3.17.
There is indeed a double ſweetneſs that God hath in his hands to give to his people, as he ſees it moſt fitting for them, in regard of their enemies. The ſweetneſs of victory which he works either by giving them a hand over them; (ſometimes Gods Children are put to it to contend, and do prevail) a head over them, (as here;) or a heart79 over them, (which is beſt;) And the ſweetneſs of Satisfaction, when he does not bring up their conditions to their minds, but does bring their minds to their conditions, which is as good, and more Chriſtian; ſo that though the cup does not, the bitterneſs of it paſſes from them, and they find it in the bottom but the ſweeter to them. I put theſe together, the laſt I intend moſt.
2ly. Then, By pity, ſpiritual mercy, compaſsion. I mean not that towards our ſelves, the bemoaning our own caſe, How do I ſuffer! which though in80 hath ſome eaſe, is too feminine: but that which is towards our enemies. Alas! thinkeſt thou, how do theſe people ſin againſt God and wound their own Souls? They think to ſpite me, and malice me, but do but (even cruelly) torment themſelves. Poor Souls! I pity them. How does God, as it were, make ſin righteous, whiles envy and wickedneſs does thus puniſh it ſelf? Maleficus ſuam quiſque effert crucem. Now as ſoon as thou findeſt thy heart but begin to give, relent, or yearn thus, preſs it, purſue the vein that is ſprung, follow it upon thy ſpirit, while it comes, let me tel thee once for all, thou81 muſt be at pains, and in earneſt with thy ſoul, in the things as we go along, or elſe thou art but like to loſe their effect; and then, when thou haſt gotten up thy ſelf unto this, that indeed thou doſt thus, all that anguiſh thou didſt feel before in thy ſufferings, under thy Adverſaries, ſpends it ſelf herein; I ſay this thy compaſsion on, or here rather over them (which their very ſin it ſelf, their preſent torment, their vengeance to come, or perhaps ſomething elſe, as their vain rage, folly, deadly exaſperation, that hitches more, does excite) ſwallows the ſame up quite, and ſets thy ſpirit, as it were82 above them, and all their hurt. For theſe affections or paſsions of ours, I perceive, like the Elements, when they will not be annihilated, will yet melt, and reſolve (or go) into one another.
3ly. By a ſearch and reflection on our innocency. Guilt indeed will make the leaſt ſcratch to rankle, but Innocence ſoon heals. Preſerve me O Lord, ſayes David, for I am holy. It is ſpoken in reference to his enemies, and is not a juſtification of the perſon, but of the cauſe. Judge me, try me, if there be any ſuch iniquity in me, O it83 is ſweet to be able to ſay thus, Plead my cauſe for me, They purſue me wrongfully. They that hate me without a cauſe are multiplyed, they are my adverſaries becauſe I follow the thing that good is. Theſe and the like expreſsions, are the pantings of a ſoul, that is wounded by enemies, and fetching ſalve from its own integrity. It is the time of Jacobs trouble, but he ſhall be ſaved out of it.
4ly. By conſideration of our own dealings with God. And this methinks I feel while I am ſpeaking, to enter, touch, and go to the quick. Thou art one happily that carrieſt thy ſelf84 fairly, and not only innocently, but kindly to ſuch a perſon, yet the more thou ſeekeſt to win him, he is exaſperated, and becomes thy enemy. Well now, Here Lord ſayeſt thou, here is a looking-glaſſe of my dealings towards thee. Thou haſt been gracious towards me, & folowedſt me dayly with thy mercy, yet do I ſtand out againſt thee, and go on in my ſtubborn wayes. Oh that as I ſee my own perverſneſs in his, which is grievous unto me, I may ceaſe both to be offended with him, and my offence towards thee. And David ſaid, Let Semei curſe, let him alone, for the Lord hath bidden85 him, 2 Sam. 16.11. The Lord certainly had dealt very kindly with David all along but David had fallen very fouly from God, and God had juſtly brought him into his preſent condition for it: and now when he ſees this man unto whom he had happily never done and hurt in all his life, fall thus foul on him, he reflects upon his own carriage towards the Lord, and that rebukes, and quiets him. Truly Sirs, a Chriſtian many times may even be beholding to you for your injuries, when they are but made through grace, an admonition to him of his ſin, and return unto the Lord.
865ly. By lowlineſs, or humility, which is a moſt Chriſtian grace, and excellent vertue. Who am I that am but Duſt, and what is my fathers houſe? Am I not nothing, and worſe than nothing? and why ſhould I take it ill, to be vilified, and counted as nothing? Theſe people reproach me and ſpeak evil of me, but ſhould they know all my ſelf know by me, Alas! they do not ſpeak of me half ſo bad as I am. I will yet be more vile, and baſe in my own ſight. 2 Sam. 6.22. Let a Chriſtian ſurely get his ſpirit once to this pitch, and he may perhaps87 hear the noyſe of reproach and injury like bullets whizzing over his head, but he ſhall never feel any wound at heart, or be hit by them. They have ſaid to thy ſoul, Bow down that we may go over, and thou haſt laid thy body as the ground, and as the ſtreet to them that went over.
6ly. By magnanimity, or Chriſtian courage, joyned with this ſpirit of meekneſs, in the diſcharge of our duty. The heart muſt be unbroken, humility elſe is an afflicting thing. This conſiſts in a free reproof or rebuke of our neighbour, before commended. And88 it is a ſweet Text to this ſame effect, which I would not have out of the Bible for any thing. Lev. 19.17. Thou ſhalt not hate thy Brother in thy heart, thou ſhalt in any wiſe rebuke thy Neighbour, and not ſuffer ſin upon him. It may fare ſometimes with a Chriſtian, that the bitterneſs of ſome men, hath ſunk ſo deep in his thoughts, that he cann't get it off, and finds no eaſe. Now it pleaſes God to give him a heart, to go to them, as a Chriſtian, upon the ſcore of this Text, and tell them of their doings, and this preſently empties his breaſt, even as it were from one Veſſel to another. Such is the bofome and deſign89 God towards us, in many of his commands, that our duty becomes our cure, and that, even when nothing elſe will do it: As if the Lord had firſt thought in ſuch and ſuch caſes, what were beſt for us to do for our good: and them appointed that to be done to ſerve him by it.
7ly. By forgivenes, or condonation. Chriſtians, I will tell you one thing, how you ſhall have the pleaſure of revenge, as to your enemies, without the evill of it; that is, forgive them. Forgiveneſs indeed90 is a thing which may proceed from generouſneſs or height of Spirit, which puts the injuries we receive from others, quite beneath us, and ſo hath this effect, I mention. Or, it is ſuch, as proceeds from a patient ſubmiſsion of the Soul to the will of God in long ſuffering and forbearance towards them, which hath in it more feeling, and more comfort, as alſo much more of a Chriſtian. Thou mayeſt ſay, here are theſe wrongs done againſt me; and here be my ſins againſt God. If he forgive ten thouſand talents unto me, ſhall not I forgive an91 hundred pence for him? Mat. 18. Forgive me O Lord my Debts, as I forgive my Debtors. Let all bitterneſſe, wrath and anger be put away from you, with all malice, and be ye kind one to another, tender-hearted, forgiving one another, even as God for Chriſts ſake hath forgiven you. Eph. 4.31, 32.
8ly. By a religious, pious or holy appeal, or recourſe, of the ſoul unto the judgement of God which is to come. It is thy duty indeed to forgive thy enemies, and this thou wouldſt do; nevertheleſs ther be ſome things happily92 ſtick ſo cloſe on thee, thou canſt not paſſe them over ſo eaſily as thou deſireſt. Thou canſt not think it fit, thou canſt not find in thy heart, that ſuch perſons, or ſuch things, ſhould go unpuniſhed. Beſides, thou art amuſed, and afflicted, as many good men before thee have been, to ſee the wicked proſper in their malice, and the innocent oppreſſed. Well now, thou ſhouldſt conſider that there is a day of the declaration of the righteous judgement of God, when he will certainly render to every one according to their works. Thou wouldſt fain indeed be preſently93 ſatisfied, thou wouldeſt have thoſe, who have wrong'd thee, preſently ſubmit, and make reſtitution, but thou ſhouldſt rather chide thy unbelieving heart, that cannot be content to ſtay till that day, when it will be better for thee, and worſe for them, if it be not done till then. Hence do we read of our Saviour, that when he ſuffered, he threatned not, but committed himſelf to him that judgeth righteouſly, 1 Pet. 2.23. And hence have we the precept, Avenge not your ſelves, given with this reaſon, for it is written Vengeance is mine, I will repay faith the Lord;94 Which, ſeems to me to import no leſs than this, that though we are both to forgive, and pray the Lord to forgive our enemies, (as including their repentance, the only way to be forgiven of him, which will be ſuitable enough therefore therein even to thy greateſt paſsion chriſtianized:) Yet if they do not, but continue in their waies, the pious Chriſtian may with a kind of mourn-full joy relieve his Soul herein, that there is a day of recom ence comming, when God will glorifie his righteouſneſs, and then thou ſhalt have full ſatisfaction. It is95 a righteous thing with God, to recompence tribulation to them that trouble you, and to you who are troubled reſt, when the Lard Jeſus ſhall be revealed from Heaven. 2. Theſ. 1.6, 7. Pſal. 103.6. Lo here is a full meaſure for thee, even preſſed down, ſhaken together, and running over.
9ly. By Charity, and thy good Deeds, See back in the Inſtruction. Be not overcome of evill, but overcome evill with good. Ro. 12. ult. Si quis limpido, et dulci fonti aſſiſtens, convitium faciat, ille quidem•ob id, non ceſſat96 puram aquam ſcaturire, that is, picture me a baſe fellow at the head of a moſt pure fountain, reviling and caſting ſtones at it, ſo much as he can to trouble it, & yet the Fountain running for all that, the ſame ſweet waters as it did before, even for this very perſon himſelf when he is weary to drink of them: and then you have methinks but a fit embleme, to ſet forth a Chriſtian right, in this matter.
10ly. By prayer, which is the means to exerciſe moſt of theſe. Prayer, (ſaith Luther)97 is the Leeches of my cares and troubles. Now theſe two laſt, Charity and Prayer, are put together by our Saviour. Do good to them that hate you, and pray for them that deſpitefully uſe you. And they tend to our peace, either in regard of the winning over the heart of our adverſaries to us whilſt we go to God to convert them, and uſe that behaviour our ſelves which ſhould draw them, that is no here ſo proper, as before: Or in regard of putting our own hearts into that frame, temper and condition, we ſhould ſtand in, as to the ſight of God towards them,98 that yields us thoſe melting reflections, and pathetical openings of our caſe to him, that does not only bring relief, but more then compenſat our grievances by them. The wicked (ſayes David often) are riſen againſt me: For my love they are my adverſaries, but I give my ſelf unto prayer, Pſalm 109.2, 3.4, And again, This poor man (that is himſelf Pſalm 34.6. ) cryed, and the Lord heard him, and ſaved him out of all his troubles.
Indeed in it were not for this, that a man, who99 walks uprightly and is oppreſſed and overwhelmed Ec. 4.1. Pſal. 103.6. ) had a God to go unto, to unboſome his grief, to open his Soul, and tell all to him, for he will hear thee even as long as thou wilt, what ſhould he do? how could he many times even live? his heart would be broken, if it might not thus break, melt, and pour out it ſelf before him. I cryed unto the Lord, I powred out my complant before him, I ſhewed before him my trouble. Pſal. 142.1, 2, 3, 4, 5. Pſal. 62.8. Pſal. 84.4. It is true, there is ſome kind of relieving100 lieving, ſometimes in our complaints to others, Heavineſs in the heart of a man maketh it stoop, but a good word maketh it glad, Prov. 12.25. But what is that to the anſwer of God in our Prayers, when he ſhall ſpeak the quieting word to glad us himſelf? Thou ſhalt call, and the Lord ſhall anſwer, thou ſhall cry, and he ſhall ſay, Here I am. Iſa. 59.9. Surely there is as much between theſe, as to the true heat and comfort thereof as there is between the warm ſun and the ſparklings only of the Horſe ſhoe upon the flints, when a man rides cold, and wet in101 his Journey. As a good fire and a clean hearth, in a cold Winters evening, ſo is a good God and a conſcience amidſt afflictions.
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