his Kingdom So do they that Lend out of malice to have an opportunity to reproach the Debtor or insult over him like the counsel that Shemaiah seem'd charitably to give Nehemiah to secure himself in the Temple the deâ—ign of which was not indeed the good and safety of that Prince but that the Enemy might bring up an evil Report against him and reproach him Or if after wards they make it a matter of Reproach it comes all to one Or if they make it a common pleasant Table-talk to others it swerves wonderfully from the Command of our Holy Law-giver who charges us to be reserv'd in all our Acts of Charity that the Left Hand as near as it is should not know what the Right Hand doth So do they that Lend out of Carnal Cunning the more easily to wind themselves into the Estates of other men and to get a Footing there from whence they are resolved if possible never to be removed This is like the wicked kindness of Saul to David giving him his Daughter to Wife only that she might be a snare to him 1 Sam. 18. 21. and that he might be Decoy'd to his Ruine Whether the Psalmist allude to this kind of Policy amongst the Jews or no I know not but this Phrase fits it very well Psal 109. 11. Let the Extortioner catch all that he hath And so do they that Lend out of Covetousness not out of any Charitable Design to relieve others but out of a Covetous Design to enrich themselves They do indeed accidentally feed others but the main intendment is to multiply their own Loaves Whosoever predominantly seeks himself or his own private Gain in Giving or Lending depraves the Sacred Nature of Charity whose lovely Character it is That she seeketh not her own Yea so tender is the delicate constitution of this Grace that it is violated by an evil Eye by Hankerings and Expectations and Respect to Reward where no Bonds nor Covenant do intervene Read the Story of Balaam and you would think he was a man very free from Covetousness who would not go without express Leave and when he was come to Balak would not take any Bribe or Reward of him at all And yet where man can see nothing God can espie Faults for under all this seeming Contempt of the World the Searcher of Hearts charges him That his way was perverse before him And again in Jude ver 11. He ran greedily for Reward And this now brings me to consider of that Notorious Sort of Lenders call'd Usurers concerning whom I must necessarily enlarge my Meditation MEDITAT XXVIII Of Usurers I Have often said when I have been consulted That I was not so well satisfied in the Lawfulness of Usury as to practise it nor yet durst I absolutely condemn it without any Limitation in all those who at any time venture upon it It has of late Years for I never heard any man plead for it out of Antiquity crept into the Conversation and Judgment too And I fear out of the former into the latter for men usually set themselves to justifie what they do and love to do of so many Reverend Divines and Professors of Religion otherwise not scandalous that meer Modesty I think keeps many men from meddling against it lest they should appear to meddle against them and condemn a just Generation But yet it lies so fully in my way and there being a necessity that I must either step over it or remove it I will prefer the interest of Truth before the Authority and Friendship of men lest whil'st I condemn the predominant Lovers of the World I my self should betray my self to be one Not that it lies upon my hands to state and determine the Controversie about Usury but to shew what Usurers are Lovers of the World more than of the Father If all should happen to be found such it is their Fault and not mine and possibly by the blessing of God the Discovery may tend to the Cure Controversie about Usury did I call it And indeed I cannot but wonder what has made it a Controversie I doubt we must give the same account of the Origen of this Controversie as the Apostle James does of Wars Wars and Fightings in general That it comes from the Lusts of Men. The Want of Conscience makes the Case of Conscience For God and his whole Church seem to have stated this matter as fully and plainly as any other thing whatsoever and I cannot find that till within these Hundred Years or thereabouts any Body appear'd openly in defence of it or durst go about to oppose the Authority of God and Men of Scriptures Councels and Fathers in this matter So that although Usury be a very idle Sin yet the Defence of it seems to be a very new one Usury is chiefly condemn'd by Authorities and chiefly defended by Arguments I will chiefly insist therefore upon those two Heads and then in the last place which is properly my business determine the Worldly Usurer I know there are many Arguments brought by Philosophers Politicians and Divines against Usury But I do not see that there is any need of the weak Props of Humane Reason to support Divine Authority When God speaks he speaks Reason whether we comprehend it or no. To his Authority therefore I betake my self as reckoning that I need no more though much more might be had The Command in Exod. 22. 25. and in Lev. 25. 37. is very plain and peremptory If thou lend money to any of my People that is poor by thee thou shalt not be to him as an Usurer neither shalt thou lay upon him Usury If thy Brother be waxen poor thou shalt relieve him Take no Usury of him or Increase but fear thy God that thy Brother may live with thee thou shalt not give him thy Money upon Usury nor lend him thy Victuals for Increase Afterwards when the Law-giver comes to repeat this Law he explains it and enforces it Deut. 23. 19 20. Thou shalt not lend upon Usury to thy Brother Usury of Money Usury of Victuals Usury of any thing that is lent upon Usury unto a Stranger thou may'st lend upon Usury but unto thy Brother thou shalt not lend upon Usury This repetition of the Law differs something from the former but whether it be in favor of Usury or no I shall see when I come to consider the Arguments brought in defence of Usury Now let any man cast his eye upon Nehem. 5. and consider in what a studious and fervent manner that pious and charitable Governor goes about to reform this Oppression that was crept in amongst the covetous Nobles and Rulers of his time He was very angry when he heard the complaint of the Poor against these Usurers he enters into serious consideration with himself and calls a counsel in his own generous breast how he may redress this Grievance He rebuked them that I suppose might be privately but when that did not avail his
The True Christians Test OR A DISCOVERY Of the LOVE and LOVERS OF THE WORLD In Two Parts I. Of MAN Considered in his Moral Capacity in an Hundred Meditations Derived from 1 John 2. 15. II. Of MAN Considered in his Political Capacity in Forty nine Meditations Derived from 1 John 2. 15. Non dubium est quam illud magis amemus quod anteponimus Salv. In so saying thou reprovest us also By Samuel Shaw Minister of the Gospel LONDON Printed by Thomas James for Samuel Tidmarsh at the Kings-head in Corn-hill MDCLXXXII To the Right Honourable THEOPHILUS Earl of Huntingdon Lord Hastings Hungerford Botreaux Molyns and Moyls RIGHT HONOURABLE WHen Men are once firmly perswaded of the certainty of another World and do verily believe the Doctrine of Eternal Life revealed in the Holy Scriptures of God there is all reason in the World methinks to conclude that the first Enquiry should be How they themselves shall become partakers of it For who can be imagin'd to be sincere in his belief of so Glorious and Blissful a State that takes no thoughts how he shall obtain it or not so many thoughts as what he shall eat and drink and put on that sits down contented having given himself that cold answer which was once given to the Mother of Zebedees Children It shall be given to them for whom it is prepared Therefore to justifie the sincerity of their belief most Men do fancy to themselves something or other that will entitle them to this happiness though not so much perhaps because they account it so blessed a thing to obtain as dangerous and shameful to miss of it Amongst the many particulars that men do imagine will give them a claim to Everlasting Life The Love of God is one of the greatest and as much pretended to as any It is so Universal a Plea that I scarce think there is any Man who calls himself a Christian but he will make it Not to love God sounds so ill that it makes the Ears of the most Profligate Christian to Tingle when it is charg'd upon him But notwithstanding all these pretences to the Love of God it is most Evident that a great part of the pretenders are indeed strangers to it inasmuch as they may be convicted of the Love of the World which is inconsistant with it To find out and cast out therefore the Love of the World must needs be the most important Enquiry and Endeavour of Man of every man in the World Your Lordship will easily believe me if I tell you that although Men be never so great and high in the World if the World be great and high in their Hearts the Love of God is not in them Although Men have never so much of this worlds Good if at the same time they be unmerciful and uncharitable the Love of God dwells not in them This is expresly the Apostle James his Doctrine But to speak a little the closer though a man be instructed in all Wisdome and furnisht with all Variety of Arts and Sciences that he can name all things as properly as Adam or discourse of their Natures as learnedly as Solomon if yet the Love of the World be Predominant in him he is but a vain pretender to the Kingdom of Heaven a great stranger to the Life of Angels Though a Man know and believe all the wonderful Doctrines deliver'd in the Holy Book if this Faith do not operate to the purifying of the Heart from the Love of the World he is at present as far from having a true title to the Kingdom of Heaven as they of whom the Apostle gives this Character That they Believe and Tremble In a word though a Man be a Member of the Purest and most Reformed Church be never so Orthodox in his Judgment never so constant and specious in External Acts of Worship never so even and blameless in his Conversation never so exact in Works of Righteousness and abundant in Works of Charity and Mercy if yet in his heart he prefer the World before God he will be interpreted a Lover of the World and consequently an Enemy of the Father I do verily believe my Lord that I do here present you with a Treatise written about the most Important Enquiry in the World They are Morning Meditations stollen from the ordinary Employment of my Life which I do present to the World meerly to advance the Love and Honour of God amongst Men and do Dedicate to your Lordship in a grateful acknowledgment of your kind Respects to me and in Testimony of the Honour that I bear to your Lordships good Design of promoting Piety and establishing Peace in this Nation I beseech your Lordship favourably to accept the Oblation and I heartily pray God that as his Providence hath made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Illustrious amongst the English Families so by his Grace you may ever approve your self Tam re quam nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh how Blessed and Honourable a thing will it be found to be sooner or later to be a Sâ—ncere and Ardent Lover of God! To his good Grace and Guidance I heartily recommend your Lordship and rest My Lord Your Honours most humble Servant SAM SHAW The True Christians Test OR A DISCOVERY Of the LOVE and LOVERS OF THE WORLD In Forty nine Meditations Derived From 1 John 2. 15. The Second Part. Of MAN Considered in his Political Capacity By Sam. Shaw Minister of the Gospel LONDON Printed by Tho. James for Samuel Tidmarsh at the Kings-head in Cornhill MDCLXXXII To the Right Honourable THOMAS Earl of Stamford Lord Gray of Grooby MY LORD I Have little more to recommend me to your Lordship than that I am your Countreyman and Neighbour which yet is a Relation that your singular Humility and Affability is not wont to despise though in a person otherwise despicable ethough But your Lordships Love of and great desâ—re to serve the Interest of your Countrey does recommend you abundantly to the World and does tempt me to speak of it in this Dedication My Lord I intend not a Panigyrick of your Lordship which they that are acted by a Worldly Spirit and design Worldly Advantages might think worth their while to contrive May your praise be of God and not of Men And of God I am sure your praise will be if you be a Predominant Lover of him I beseech your Lordship to strip your self of all your Worldly Quality bâ—t an hour or two whilst you peruse the black Characters of a Lover of the World and the just Motives to the Love of God and then whatever exceptions Learned or Witty or Worldly men may make against these Meditations which I believe will be many if you do not judiciously account the Love of God to be the highest Honour and purest Happiness of Man I will be content how loath soever to be accounted not to be what really I am Your Honours Most humble Servant SAM SHAW THE HEADS Of
the other repented and call'd himself a many Fools yet neither escap'd punishment The Church did not so Not unto us Lord Not unto us c. Christ Jesus the Head of the Church did not so he sought not his own honour but his Fathers The Church Triumphant do not do so they cast down their Crowns before the Throne Do not thou so O my Soul for what hast thou that thou hast not received MEDITAT LXIII Concerning the seeking of the Approbation of Men more than of God TO prefer the applause of men before the acceptance of God is to prefer a great Name before a good Conscience and consequently the World before God the good word of the World before the good will of our heavenly Father It is impossible to act sincerely in any thing and to do that which is right and good if we intemperately seek or thirst after the applause of men if we love the praise of men more than the praise of God forths will corrupt the judgment dispense with things that are sins as if they were none and divert the mind from truth and rectitude When Saul had more mind to humor the People than to approve himself to God as his Executioner of the Amalekites we see how it perverted his administration and caused him to spare that which God had bann'd Men are incompetent Judges They cannot discern the heart nor the integrity of it And the approbation of men is at best but silly and not fit for any wise man to estimate himself by Alas What profits it it makes no man the better man yea it often hinders them from being so good as they might Oftentimes it is false For those things that are highly esteemed in the sight of men are abominable before God It is always fickle and uncertain The good word of men is soon lost He that is cry'd up for a King to day shall be voted to the Cross to morrow Paul and Barnabas that are this hour cry'd up for Gods the next must die like men and be stoned as the vilest of men Every man is subject to Error and Mistake and he that once mistakes forfeits all his reputation for wisdom he that once sins destroys all the good Name that he had got as Solomon assures us Eccles 9. 18. One Sinner destroyeth much good and explains it well in the following Verse Dead Flies cause the Ointment of the Apothecary to send forth a stinking savour so doth a little Folly him that is in Reputation for Wisdom and Honour O my Soul study to approve thy self to God the Searcher of Hearts who judgeth righteous judgment by whose judgment thou must stand or fall at the last For do'st thou not know that the ill opinion of men is one of the Crosses that thou must take up And why should'st thou covet that which makes thee miserable that is declar'd a Woe unto thâ—â— Would'st thou have all men to speak well of thee And do'st thou believe it can be done without a Woe Woe unto you when all men speak well of you Art thou better than thy Saviour who suffered himself to be contradicted by sinners and endur'd their contradictions against himself Lord Though I may not expect a voice from Heaven saying Thou art my beloved Son in whom I am well pleased yet let me hear the voice of thy Spirit witnessing with my spirit that I do always the things that please thee And then though the earth murmur and the great waters rear there will be a Calm within Oh blessed Calm like that of the upper Regions which the Winds and Clouds and Vapors below cannot infest or disturb MEDITAT LXIV Of Pride in Birth TO be proud of and glory in our Descent and Parentage is to be a Lover of the World If it be asked Who these are that are proud of their Birth I confess I cannot tell how many are guilty but I conclude these that follow are Those that prefer being Sons of Princes before being Sons of God Those that glory mâ—re that they are born of Noble Parents than of Christian Parents Those that value their Birth so highly that they think Religion to be below them or a disparagement to their quality Those that undervalue Holy Bishops or Pastors or any other Holy Men in their hearts because they were not born Gentlemen Those that esteem Men because of their Birth and prefer Nobility before Virtue in whose eyes not the vile are contemned but the poor are vile The Apostle James was no Quaker and yet he accounted it carnal to prefer a Gentleman in affection or at least in judgment before a meaner man We receive only our Bodies from our Parents our better part is the Noblest as being immediately from God and so a Beggar if the denomination be taken from the Nobler part may well enough be said to be Noble How can any man be proud that he is descended of an ancient Family that he is the thousandth from Inachus or the Etrurian Kings The original of all men is the same and if we reckon right the Beggar is as well descended from the beginning as the Prince Oh what a brave Brag it is I and my Ancestors have dwelt in this House and been Owners of this Estate so many hundred Years when perhaps every Batt or Owl or Swallow may say as much of their Wall or Barn or Chimney Oh but the Family has been all along noble and honourable It is an hundred to one that in a few Generations some oâ— other of them have been Deformed or Vicious or Cowards or Fools or Traytors or Idolaters or Factious Nay do but look into the present Generation and those that are at present alive of the same Family and one may well nigh reckon with the Italians That he that hath neither Rogue nor Whore nor Beggar of his Kindred was born of a flash of lightning But suppose all this What cause of Pride have I in it Am I really the better or the more honourable for what others have been or done Quae non fecimus ipsi vix ea nostra voco Or what thank is it to me that out of my first nothing I sprung up in this place rather than in another that I crept into the world a wretched Infant by this Crevice rather than by that I was so sar from being call'd to counsel to chuse of what Womb I would be born or what Body I would animate that I know not so much as how I came into the World and am more beholden to my Mothers Midwife for my Nobility than to my self or any thing that I could contribute Wretched man Dost thou not believe such plain and easie things as these And yet shall neither Philosophers and Poets laugh thee out of thy folly nor Divinity reform thee Blessed God the Father of Lights and the Fountain of Honour let me esteem it most noble to be a kiâ— to thee and that to be like thee MEDITAT LXV Of Pride in