THE GOOD SAMARITAN; OR AN EXPOSITION ON THAT PARABLE LUKE X. VER. XXX— XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst Thiefs, etc. By Nehemiah Rogers, Preacher of the Gospel. Ea quae didicisti ita doce ut cùm dicas nouè, non dicas nova. Vincent Lyrin. advers. haeres. LONDON: Printed for Geo: Sanbridge, at the Bible on Ludgate-Hill, MDCLVIII. TO THE RIGHT WORSHIPFUL ROBERT AYLET Dr. OF THE CIVIL LAWS, COMMISSARY TO THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD, WILLIAM LORD BISHOP OF LONDON, AND ONE OF THE MASTERS IN ORDINARY OF HIS MAJESTY'S HIGH COURT IN CHANCERY. A bountiful Favourer and fast friend to the CLERGY. N. R. WITH HUMBLE APPRECATION OF ALL TRUE Happiness presenteth this ensuing Exposition, in thankful acknowledgement of his many Favours, and as a testimony of his ready observance in whatsoever is commanded within the Power and Profession of him his obliged Servant. The Text. LUK. 10. 30-38. VERSE 30. And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thiefs, which stripped him of his raiment, and wounded him and departed, leaving him half dead. VERSE 31. And by chance there came down a certain Priest that way, and when he saw him, he passed by on the other side. VERSE 32. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. VERSE 33. But a certain Samaritane, as he journied, came where he was: and when he saw him, he had compassion on him, VERSE 34. And went to him and bound up his wounds, pouring in Oil and Wine, and set him on his own beast, and brought him to an Inn, and took care of him. VERSE 35. And on the morrow when he departed, he took out two pence, and gave them to the Host, and said unto him, Take care of him, and whatsoever thou spendest more, when I come again I will repay thee. VERSE 36. Which now of these three thinkest thou, was Neighbour unto him that fell among the thiefs? VERSE 37. And he said, He that shown mercy on him. Then said jesus unto him, Go, and do thou likewise. A TABLE OF THE PRINCIPAL OBSERVATIONS PROSECUTED IN THIS Ensuing Exposition of the PARABLE of The good SAMARITANE. VERSE XXX. 1 PARABLES have God for their Author as well as other Scripture. Doctrine. 8 2 Teaching by word of mouth is the most effectual kind of teaching. 9 3 Christ hath an answer ready to our demands. 10 4 God turns man's sin to his Church's advantage. 13 5 It is a good way to answer the proud and captious by Parables. 13 6 Scripture sets down things necessary. 14 7 Adam and his posterity is the wounded man. 15 8 Jerusalem a type of Heaven. 18 9 jericho; a figure of this world. 20 10 In our travels we are liable to many perils. 21 11 The way from Jerusalem to jericho is full of dangers. 22 12 A Thief is a Thief in the language of Scripture. 27 13 There is a combination amongst Thiefs. 27 14 Thiefs have been long abroad. 28 15 Who so spoils another of his goods is a Thief. 29 16 The things of this world are transitory. 31 17 Unrighteous persons are also cruel and bloody. 33 18 Devils are the grand Thiefs. 34 19 Their number are many. 38 20 Sin is a fall. 39 21 By falling into the hands of Satan we were spoiled. 39 22 Gods Image was a garment wherewith man was clothed. 40 23 Through man's fall he lost his raiment. 41 24 Every natural man is a wounded man. 42 25 Whom Satan wounds, he leaves wounded. 43 26 Man by his fall is not wholly dead but wounded. 44 VERSE 31. 1 There are chances that fall out. 48 2 The Priest and Levits' way is the same with other men's. Doctrine. 51 3 The event is not like to all, in the same way. 51 4 Spiritual persons especially, should be pitiful. 53 5 Where we expect most, we (often) find least. 58 6 To turn away the face from the afflicted is a fault. 60 7 Occasions are to be avoided if we would have dangers prevented. 62 8 Hypocrites more regard ceremonies then substance. 64 VERSE 32. 1 In evil practices, some (of note) will follow. 65 Doctrine. 2 Inferiors follow the example of Superiors. 66 3 Evil doers are very like in their manners 68 4 By the Law man became not wounded. 69 5 There is no salvation to be had by the Law. 70 6 Sin is seen and discovered by it. 71 7 The discovery of sin is rather an accident, than the proper work of the Law. 73 8 The whole Mosaical Law hath a pass. 73 VERSE 33. 1 The most are unmerciful. Doctrine. 78 2 By base means God beats down man's pride. 82 3 From the hands of wicked and men superstitious, may better dealing be sometimes found, then from the hands of forward professors. 82 4 In works of mercy, the necessity of the person is especially to be respected. 86 5 Christ is the good Samaritane by whom alone we have Salvation. 94 6 God serves himself and providence by us, then especially when we are in our callings. 99 7 Opportunity offered of doing good is to be apprehended. 100 8 Christ descended from heaven to us in the flesh and for our good, 102 9 The eye affects the heart, 106 10 We should be tenderly affected towards the afflicted, 110 11 Works of mercy flow from the inward affection and compassion of the heart, 112 12 Christ took on him as our Nature so our passions and affections, 114 13 He was full of compassion whilst he was on Earth, 117 14 Christ's love and compassion was the moving cause of our Salvation, 118 VERSE 34. 1 A compassionate heart will not be idle, Doct. 119 2 It will carry us to them who cannot come to us, 123 3 Christ came as a visitor, not to see the world but to save it 124 4 There is a necessary and good use of physic and surgery, 127 5 Christ is the soul's physician, 129 6 With wine and oil our spiritual cure is wrought, 133 7 God hath given us the creatures both for necessity and delight, 139 8 Our brethren's necessity is to be preferred to our Utility, 140 9 Ins are of good use, 144 10 Whom Christ means to save he brings into the Church, 148 11 Care must be had of what we undertake, 151 12 The poor and impotent aught carefully to be attended by such as have undertaken the charge, 152 13 Christ was full of care for our soul's welfare, 154 VERSE 35. 1 Victualling houses are not for residence, Doct. 159 2 The world was no place for Christ's abode longer than whilst he had finished his work, 160 3 Money at an Inn bears mastery and makes welcome, 161 4 Ministers are the Church's Hosts, 162 5 The gifts God hath be trusted his Ministers withal, are for the comfort and relief of distressed souls, 166 6 Who so receives wages must discharge the work, 167 7 Good Hosts should be careful of their Guests, 179 8 Ministers should be careful of their cure, 180 9 All that is required of a Minister is care, 183 10 To pass our words for him that is in misery is a work of charity, 186 11 Whatsoever God's Ministers lay out Christ will discharge, 190 12 The Ministers reward is not to be expected here but in heaven, Doct. 192 VERSE 36. 1 God applieth himself to man's disposition, 196 2 Catechising is a profitable way of teaching, 197 3 Who is a Neighbour is questionable, 199 4 The appeal to Conscience for sentence, after it is rightly informed is a safe way. 203 VERSE 37. 1 Truth hath sometimes an adversaries testimony. Doctrine. 210 2 Who so helps in misery is to be preferred in neigh our-hood 215 3 What is good in any (yea though an enemy) is to be allowed of, and approved. 216 4 Action (not verbal profession) proves a Christian. 218 5 Good duties are to be performed by ourselves. 220 6 Examples are instructions. 222 7 The best patterns are for our imitation. 223 8 Good examples are to be followid whoever sets them 225 9 Works of merry are to be so done as the Samaritane did them. ibid. THE GOOD SAMARITANE LUK. 10. VERS. 30-38. And Jesus answering said, a certain man went down from Jerusalem to Jericho and fell amongst thiefs. etc. A Picture drawn to the life is highly praised; but when we see one, made by the hand of a cunning workman, to nod with the head, move the lips, roll the eyes, etc. we so much the more extol it. All the Parables in Scripture are set forth to the life (as it were) but this (with some others) in such a manner, Lyra in lo. as that it seemeth (and so is held by some) to be rather a History then a Parable; though generally held to be a Real Parable. Our Saviour's Scope in propounding of it was, First to show unto the boasting Lawyer, who was his Neighbour. Harm. Evang. For however our Saviour (saith Calvin) could have simply answered to the latter question made; Who is my Neighbour (verse 29) yet he chooseth rather by this Parable to draw an answer from the Lawyers own mouth, the more sweetly to induce him, and others to acknowledge all mankind to be so linked together by one common Nature, that every man in necessity is to be counted for a Neighbour, and the hand of relief to be reached out unto him. Secondly, to instruct the Church, concerning that Righteousness which must save u●; and that by by the works of the Law no man living shall be justifis d. Thus he make▪ answer to the Lawyers former Question, verse 25. purposely meeting with the Priests and Levites, who were highly conceited of their own goodness, contemning the Samaritans as most vile (and counting Christ himself for one) when yet the Citizen of Hierasalem was relieved by the hands of a Samaritane, and neither by Priest nor Levit. Divisio The Parts are two: 1. Propounding, ver. 30-36. 2. Applying, ver. 36, 37. In the former we have, 1. The Introduction. 2. The Narration. The Introduction, verse 30. [And Jesus answering said.] Where you have first the Author [jesus] 2▪ The manner of delivering it; which was, first by word of mouth [He said] 2. By way of answer [Answering he said.] In the Narration two things: 1. The Subject or Person spoken of [A certain man] 2. The Predicate, or what is spoken of him [He went down from Jerusalem to jericho and fell amongst thiefs.] And here we have more specially considerable, 1. His Misery. 2. His Recovery. His Misery, ver. 30. and in it, First the means whereby he came so miserable; Secondly, Particulars, wherein that his misery stood. The Means were either more Remote, or more Proximary and near. The Remote was his travelling from Jerusalem to jericho (where you have the terms from whence and whether) The more near was his falling into the company of thiefs, etc. The Particulars of this his misery, stood in the evil both of Loss and Sense. 1. The evil of loss, [He was stripped of his raiment.] 2. The evil of sense; he was wounded so as that he was left [half dead.] His Remedy or Recovery, ver. 31— This is laid down 1. Negatively. 2. Affirmatively. Negatively, how or by whom it was not. verse 31, 32. There; first, the Persons noted, first by Profession. 2. By Disposition. By Profession the one a Priest, the other a Levit. Their Disposition; is first generally notified [They passed by] 2. Particularly exemplified from the manner of it, which was very unhuman [They saw him in the way] yet passed by on the other side. Affirmatively, where. 1. The Person succouring, a Samaritane. 2. His merciful Disposition, and that is enlarged, first from the Cause; Secondly, Effects. The Cause was either more remote, viz. his travelling that way and coming where he was; or more near, he saw him and had compassion on him. The Effect or Fruit. ver. 34.35. There see what he did, 1 To him immediately by himself while present with him. 2 For him, mediately by others when absent Whilst he was present with him: So in general, 1. He went to him, 2. And took care of him, which care is exemplified first, in the dressing of his wounds, and that by pouring in Wine Oil 2. In the binding them up. Secondly providing for future succour. 1. By setting him on a beast, 2. Bringing him to an Inn. Next, what he did, when he was to leave him; by the hands of others, vers. 35. And there first the charges he was at with him. 2. The Charge he gave concerning him. The Charges is generally expressed. [two pence] And then Particularly exemplified, 1. From the tune when, [on the morrow] 2. From the Person to whom [to the Host. In the Charge also two things. 1. The Precept [take care of him] 2. The Promise. Whatsoever thou spendest more, etc. The Conclusion or Application followeth, ver. 36, 37. And there 1 A Question, 2. The Answer. In the first, we have the matter of it [which of these three] 2. His opinion required concerning it [thinkest thou.] In the Answer we have first the Respondent or the Answerer [He] 2. The Answer itself; which is first put in by the Lawyer. 2. Ratified by the Law giver. And therein, 1. A Dismission [Go] 2. A Commission or Injunction [Do likewise] And thus of the Parts. There are many Histories in the Word, which either are Allegorical in signification, or may be Allegorically compared and resembled. Of what kind this is, is somewhat Questionable; hear the Opinion of Maldonate. Hic totius Parabola sensus est literalis: utrum praterea sit sensus aliquis mysticus, non affirmaverius, negaverimve: Sed quia omnes veteres Patres id tradiderunt magno consensu, est valde probabile, non solùm allegoriam, in qua non omnes utique convenissent, sed mysterium etiam esse, quo● DEUS omnium mentibus instillaverit. Hos potissimum auctores videre Lector poterit; Orig. Hom. in Loc. 34. Greg. Naz. ora, 4. de Theol. Ambro●. hoc loco. Aug. de verbo Dom. Ser. 17. & lib. 2. de q. q. Evang. Greg. lib. 20. Moral, 21. Bedam & Theo in Comment. We will then look both into the History, and the Mystery. Hystoria fundamentum ponit, Allegoria tectum supponit, (saith Hugo de sanct. vict. in Introduct. Sacra Script. cap. 5.) The one lays the Foundation, the other putteth on the Roof: And into the last especially (as being the most noble sense,) and which especially concerns us; and s● (reserving the truth of the Story) By this certain man Adam with his posterity may be understood, So Saint Augustine. Aug: de quest: Evang: Lib: 2. quest: 59 Homo iste ipse Adam intelligitur in genere humano. [Homo quidam] been est generis appellatio, nonenim ait descondit [Quidam] Sed [Homo quidam] nam sermo fit de totâ humanitate (Graecus Anonym. in loc. By Jerusalem] from whence he traveled, Heaven and Happiness is to be understood, Aug: Lib: 3. Hypognost. Descendit a Hierosolimis h. e. agratia Dei, (saith S. Augustine) & magno illo dignitatis gradu, quo conditi fuerant: Velure Jerusalem quae interpretatur visio pacis, Paradisum dicimus, ante enim quam peccaret homo, in visione pacis erat, hoc est in Paradiso, ubi quicquid videbat pax erat & laetitia. By jericho] to which he went is meant this world] hear (again S. Augustine) Heirico] Interpretatur luna, & significat mortalitatem nostram, propter hoc quod nascitur, crescit, senescit & occidit. Aug. de Evang. quest. lib. 2. q, 59 or thus, Aretius' in Loc In jericho, hoc est, ad urbem Satanae. By the Thiefs] into whose hands he fell [Devil's] (so Saint Ambrose) Incidit in latrones] Qui sunt isti latrones nisi Angeli noctis & tenebrarum (and S. Augustine thus) Incidit ergo in latrones, Ambros: in Loc de bomine descendente a jerusalem in Ierich●. i. e. in Diabolum & Angelos ejus, qui per inobe dientiam prims hominis humanum genus dispoliaverunt. They stripped him of his raiment] i. e. deprived him of God's Image (so S. Ambrose) Qui ipsam imaginem Dei vera justitia & sanctitate alijsque donis gratiae spoliarunt, Au●: count: Pelag Lib: 3: Hypognosticon: c: 7 & quoad bona naturae vulneratum & semimoriwn, a vita nimirum Dei abalienatum, & in peccatis mortuum, & vita duntaxat naturali praeditum reliquerunt. Ambros. in Loc. He was left half dead] not wholly dead, still he had Freewill in things Natural: Ability to reason, discourse, foresee dangers to come, and to provide for the things of this life, in all which respects a portion of life remains in man after his fall, but in matters which concern a better life, Aug. count. Pelat none at all. Rectè dictus est semivivus (saith St. Augustine) habebat enim vitalem motum, id est liberum arbitrium vulneratum, quod ei solum ad aeternam vitam quam peraiderat redire non sufficiebat: Et ideo jacebat, quia vires ei proprae ad surgendum non sufficiebant, ut adse sanandum Medicum, id est, Deum requireret. Or [Half dead] the soul still remaining immortal (so Theophylact.) By [Priest and Levit] the Law may be shadowed out with the Sacrifices, etc. which cannot deliver. 1 Cor. 3.7. (So Augustine) In Sacerdote & Levita duo tempora intelliguntur, L●gis (cilicet & Prophetarum; In Sacerdote Lex, per quam Sacerdotium & Sacrificia instituta sunt. In Levita vaticinium Prophetarum, Aug tom. 7. count Pelag. quorum temporibus humanum genus sanari non potuit, quia per legem conditio peccati non abolevit. He the [Samaritane] Christ, who was touched with our infirmities. Samaritanus iste, ipse est Salvator Christus (venit secus enim) i. e. venit in similitudinem carnis peccati (saith the same Father.) He [journied and came where he was] i. e. came on ●arth, and dwelled amongst men. [bound up his wounds] dressed them like the good Physician of our souls, [pouring in oil and wine] preaching [Repencance and Faith, Law and Gospel] which do both search and supple: binding all up with the Sacraments, whereby Christ's merits are applied. Obligat vulnera infundens vinum & ●leum] Vinum denotat legem, ●leu●s est gratia Evanglij; Sacramenta sunt quasi alligamenta. Greg, Aug. de q. q. Evang: l 2 q. 19: epist. 25. l. 1. ad joan. Epise. Constant. & Latin lib. 2. mor. c. 8. Dieter post. The Beast] he set him on might set forth our [Nature] which he assumed bearing our sins in his body on the tree. jumentum] ejus est caro, qua ad nos venire dignatus est: imponi jumento, est in ipsam incarnationem Christicredore (so S. Aug. & Theop. in loc. The Inn] is the Church into which Christ brings us; the partition wall being by him broken down, thus Aretius. Aretius' in Loc: In diversorium ducit] Ecclesia hic peregrinatur per hospitia, suum habens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in coelis, bene iumento impositum duxit in stabulum, quia nemo nisi per baptismum corpori Christi adunatus Ecclesiam intrabit, saith Beda. Beda c. 42. in Loc. The morrow] when he departed is the time of his Resurrection and Ascension, Quis est ille alter dies, nisi forte ille resurrectionis dominica; etc. Amb: in Loc. (Amb. in loc) vel quasi tempore alio, post resurrectionem utique & ascensionem suam, Aug: count. Pelag. About the two pence] there are variety of opinions, St. Ambrose thereby understands the two Testaments both Old and New, Ambros: in hunc Loc. quae imaginem in se habent aeterni regis expressam quorum pretio vulnera nostra curantur. St. Augustine thus, Aug: de Quest. Evang: Lib. 2. Quest: 19 Duo denarij sunt duo praecepta Charitatis quam per Spiritum sanctum acceperunt Apostoli ad Evangelizandum caeteris; vel promissio vitae praesentis & futurae. I trouble you with no other. The Host] in whose hand this Two pence is put are the Ministers of the Word and Sacraments. Thus St. Augustine] Et dedit stabulario, Paulo Apostolo, Cont: Pelag Hypogu: Lib: 3. quiest vas electionis cui solicitudo est omnium Ecclesiarum: And else where he further explains himself thus, Sed & pro tempore doctores qui vetus & novum Test. exposuere, supererogaverunt, De Quest: Evang: Lib: 2: q: 19 pro quibus retributionem accipient. The Charge given them (with the two pence) is to [take care] i. e. to feed the flock committed to their trust. And that under hope of a large retribution at his coming bacl [whatsoever thou spendest more, etc.] Sed quando reverteris Domine nisi judicij Die? (saith St. Ambrose.) Redibit Dominus in die judicij & beneficia in proximum collata cumulatissimè remunerabit (saith St. Bernard.) Thus much for Explication, come we now to matter of Observation from each part in order: And first of the propounding part; wherein briefly of the Preface or Introduction. And jesus answering said] Text. Doct. The Author of this Parable is jesus Christ, the wisdom of the Father. Parables have God for their Author as well as any other part of holy Scripture, 2 Tim. 3.16. Mat. 13.10, 53 and 21.45. Mar. 4.34. Their fullness, fitness, purity, preservation, together with the Church's acceptation and confirmation puts it out of doubt. Use 1 Wherefore acknowledge we God's goodness who doth not only teach us what is necessary for our salvation by plain Principles, and affirmative Conclusions, but condescendeth to our capacities in a more familiar and delightful way, so as to teach us by Comparisons and Similitudes, the better to imprint in our hearts and memories what so nearly concerns us. This God would have his Church take notice of for a special favour. Hos. 12.10. Use 2 And it may justify the practice of such Ministers, who keeping within the bounds of modesty and sobriety, take pains in opening and applying divine Parables to their hearers. If all Scripture be profitable to teach, improve, etc. 2 Tim. 3.16. than these Scriptures; (without question) Pass we from the Author to his Manner of delivery. Text. [Answering said] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suspiciens autem Jesus dixit (so the Vulgar reed) As if Christ should make Answer with his eyes lift up to heaven: malè quidem legerunt suspiciens (saith Barradus) legendum enim suscipiens: (And so do our best Interpreters) Some of our later (Excipiens) Erasmus, Respondens: So we render it; and that aptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometimes to answer, or to begin a speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de des●orat. He said] Oratoris est dicere, vulgi loqui. There is no little difference betwixt speaking and saying: Speaking comes by Nature; Saying by Art: Children speak, the Learned say: Christ so spoke, as if he said. He spoke, and answered. First observe. Doct. Teaching by word of mouth is the most effectual kind of teaching. Thus Exo. 20 1. God spoke, saying, therefore Act. 7.38. they are called verba viventia, lively oracles: or as some copies have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sermonem vivum. For further confirmation of this Position, read 1 Kin. 19 11. Rom. 10.14.17. Act. 10.44. 1 Cor. 1.21. Pro. 28.9. Gal. 3.2. What think you then of that position of Papists: De Imagie: 10. Images are Laymens' books? And that of Bellarmine melius interdum docet pictura quam Scriptura. And what of the conceit of Anabaptists, Familists, and such like; who are of opinion, that the public ministry is needless, they are to depend on Apparitions and Revelations, etc. As for us, attend we to the Word read and preached; Christ enters in by the Door, not Window, he leaves that to the hireling. Be ye open ye everlasting doors that the King of glory may enter in. Answering said. Text An answer is made either to the necessity of the matter, or to the desire of the hearer. As it is made to the former; so Christ is said sometimes to answer when no question went before, so Mat. 11.25. thus it is an Hebraisme. Usually it is a reply to some question before propounded, And so here: You read before there was a question made by a certain Lawyer; proud, though learned: Learned he shown himself to be in forbearing all circumlocutions; and in abridging the ten Commandments into two (taking the first, out of Deut. 6. and the second out of Leu. 6.) whereby it appears he was well read in Moses law. Proud he was, in that he went about to justify himself, ver. 29. He hearing himself praised for his wisdom was ambitious also of the praise of Righteousness; for which end he propounds this case to Christ, Who is my Neighbour? thinking no samaritan was to be taken for a Neighbour, but the jew alone, whom he durst boldly say he loved as himself. Our Saviour upon this occasion answers as followeth. Observe we hence. Doct. Christ hath an answer ready to our demands. If we make the Question, he will find an Answer. Mat. 11.4, 25. and 12.38, 39, 48. and 13.11, 27. Mark. 10.3, 5, 20, 24. joh. 3.3, 5, 10. Amongst many other proofs that one Mat. 22.46. would not be forgotten. He was so ready and prompt a respondent, as that his adversaries durst ask him no more Questions. Reason First, he must make good his name. Isa. 9 6. Counsellor, and being our Counsellor he will answer our Quaeres. Secondly, he is Full; sometimes counsel must demur; Christ needs not, he can soon tell us what is good in Law. Thirdly, he hath promised that if we seek we shall find, Mat. 7.8. And therefore, Use In all our doubts have we recourse to him, he will be as plentiful in Resolution, as flesh and blood can be in Questioning. Obje. But Christ is in Heaven▪ Resp. Yet his answer is near thee. Rom. 10.8. even in his Word, and in thy Heart. Sometimes in his Word God answers us, as he did of old by Vrim and by Thummim; guiding his Minister's tongue for that very purpose. Mich. 2.7. And as we have his answer from his Word, so not seldom from his Spirit, especially in Prayer. Isay. 30.19. jer. 33.3. So that an answer may be had if sincerely sought. Obje. But some have sought, and yet have not been answered; So Saul who asked counsel of God, and yet in depth of sorrow complained, Deus recessit a me, etc. The Lord hath forsaken me, and answereth me no more, neither by Prophets nor by dreams. 1 Sam. 18.15. And Mich. 3.7. Nulla exauditio Dei▪ There is no answer from the Lord? Resp. Saul sought to serve his own turn against the Philistines, and not to please the Lord; neither God nor his Glory were regarded: By such indeed God will not be inquired of, Eze. 20.3, 31. or if he be, he will not answer them; or if he do, it shall be in wrath and not in mercy, Eze. 14.4, 7. Quest. What then must be done if we would be answered? Resp. Be ye such as answer Gods demands. Zac. 7.17. see that answer of a good conscience be made by you spoken of. 1 Pet. 3.21. Secondly, take heed ye bring not Idols in your hearts: let there not be any beloved sin lodged or harboured within; for then the Lord will not answer you; or if he do, even according to the multitude of your Idols will he answer you, Eze. 14.3. You see it true in balam's case Numb. 22. Thirdly, see that you bring with you an humble spirit, willing to deny yourself, and receive what answer soever God shall please to give; to inquire of God, and yet to follow your own counsel is a sin of a provoking nature. jer. 6.16. and 23.35, 36. thus do and doubt not of an answer. Use 2 Again, it may satisfy the great disputer of the world, 1 Cor. 1.20. who turneth all his Religion into unprofitable Utrums. God hath an answer for these, as well as other. To be short, there are four principal Questions, which shall not go unresolved. The first is, a sit Deus? this the Atheist makes, but God will give him to understand, there is a God. The second is, Quid sit Deus? this the Papist shall be resolved of, and made to know that stocks and stones are no gods. Psal. 58.11. Jer. 2.11.— 5 7. Exo. 34.7. The third is, Quotuplex Deus? this shall be fully resolved against desperate and presumptuous sinners, the presumer shall feel that God is just as well as merciful, and the desperate behold that God is merciful as well as just. Pro: 16.4. The fourth is, Propter quid Homo? All wicked ones shall find that God made man for his own Glory, and the wicked for the day of Judgement. Use 3 And it may further serve to teach us, after Christ's example, and the Apostles precept, To be ready always to give an answer to every man that asketh; 1 Pet: 3.15. be they Believers, or unbelievers. True it is there is more than ordinary skill required to answer well: Persons, Time, Place, Occasions must be observed. One kind of answer suits not with every sort of men: After one manner we answer Great-men; after an other manner Learned-men; after an other Ordinary men; after an other way the Captious, etc. But yet this skill we must endeavour to attain unto, Colos. 4.6. God is he that can enable us, Pro. 16.1. And hath Promised to enable us, Math. 10.19. Seek we to him (as Habbakuk 2.1.) bringing with us in our Prayers, Faith in God's Promises, as did David, Psalm. 119.41, 42. So shall we not need to fear to give an answer before Kings or Princes being called thereunto. Obj. But we read Mat. 27.12, 13, 14. Nihil respondit, Christ answered nothing to the accusations of the Priests and Elders, nor to the demand of Pilate, john 19.9. Resp. Christ was at no time without an answer, when God might have glory by it, as appears, Math. 26.63. But at this time he forbore, for divers reasons. 1. To fulfil Prophecies, as that, Esay. 53.7. 2. To show his readiness, and willingness to suffer death for us. 3. To leave us an example of Humility and Patience, in case of slander, 4. For that at this time an answer needed not, Pilate was uncapable of the doctrine of the Trinity: Nor was it a time now, to reveal his Deity. The rest were unreasonable and malicious. who though they knew him to be innocent, yet would they accuse him, and (by his words) seek to ensnare him: In the like case it is lawful (nay behooveful) we should be silent: Amos 5.13. Intelligens illo tempore silebit (saith the Prophet) quum tempus mali erit: That time is an evil time and enjoins silence. A second thing to be observed is, Doct. God turns the sins of men to the advantage of his Church. It was a captious question which the Lawyer made and that occasioned this Parable. Thus david's fall occasioned the penning of many a sweet Psalm, which else we might have been without. So the running away of Onesimus from his Master, the writing of that Epistle to Philemon. Use Which (in a word) should teach us to admire the wisdom and power of the Lord, who causeth Light to arise out of Darkness, and bringeth honey unto us out of a dead carcase. St. Austin said of Adam's fall, it was Foelix culpa (in regard of the happy consequences thereof to the Elect) so we may say (in the same respect) of many of the sins and falls of others, we had never enjoyed so many sweet instructions, and consolations, but for their fowl offences. Lastly in that our Saviour thus answers this captious caveller by a Parable, we may conclude. Doct. It is a good way by Parables. to answer the proud and captious. Christ could simply and directly have answered his question, but this way he rather chooseth, Cal: in Loc. the better to convince and silence him. Wherefore, as our Saviour saith in an other case, He that can receive it, let him receive it. And so much briefly for the Introduction. Come we now to the Narration. A certain man went down, Text. etc. First look we into the Story: (Consider we the words according to the letter) and then after into the Mystery. The Text saith; Homo quidam. A certain man there was, but who this man was, is left uncertain. Doct. Scripture sets down things necessary for Salvation, not for satisfying curiosity. It is well observed that in the books of the Kings and Chronicles, this is often repeated. The rest of the Acts, etc. They are written in the books of the Chronicles of the Kings of juda, etc. So Ester 10.2. The rest is written in the books of the Kings of Persia. As if the Spirit of God should say: I have sufficiently told you here, so fare as may corcerne the Church, and make for your edification in Godliness; it is not my manner to satisfy your curious desires, and lustful appetites, if you would know more go you to your own Registers. See 2 Tim. 3.16. Use Beware we than how we abuse any part of Scripture by jesting or overcurious handling, to please men's humours: This is (as it were) to put the Prophets and Apostles into a Fooles-coat. They are not penned for any other end then to further man's salvation and happiness And in reading of them let our aim be to profit, and not to pass the time away, Dr. Hall True it is there is no History so pleasant as the Sacred: The magnificence and antiquity of the matter, the sweetness of compyling, the strange variety of memorable occurrences doth sweetly steal away both time and Reader. But let us still remember, the delight in reading is nothing unless it be reduced to Use: God penned his Word not to tickle the ear, but to save the soul. In the Mystery; Aug: Tom: 4. Quest Evang: l: 2. cap: 2. This certain man was Adam, and every one that comes from the loins of Adam; even man's whole nature. Homo enim iste ipse Adam intelligitur in genere humane (saith St. Austin.) In this Expositors do agree concluding (according to the truth.) That Adam and, Doct. his posterity is the robbed and spoilt man. See Gen. 3. Ps. 49.12. Use Let every one then so look upon himself, and thus judge. So did St. Paul, Rom. 7.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched (spoilt) man that I am. Man by Creation was indeed an admirable creature, the Masterpiece of all God's works, consisting of a material body, but as immortal as his soul which was divine and immaterial: his Inside was full of spiritual, his Outside was full of natural perfection, both carrying the Image of his God, and he in both being the glory of God's Workmanship in this inferior world: Placed in a Paradise, prepared and furnished with all delights and rarities for his entertainment. Such a place as no man's eyes might ever be so happy as to behold, but his own: Appointed Lord and Sovereign over all the creatures upon the Earth, which received their denomination from him, and did their homage most readily unto him. In a word, he was a creature every way so absolutely happy, that unless we had again his first perfections, it is impossible to make complete relation of his happy and glorious condition. Thus God made man upright, Eccles. 7.29. but he hath sought out many inventions of his own. Although he was created thus Excellent, yet mutable. He was made good, but changeably good: In power of standing, and possibility of falling: Power of standing he had from God his Creator; possibility of falling from himself being a creature; so as that this his estate might be altered and changed by force of temptation. That the creature (righteous by Creation) may so eternally remain; Two helps, or favours from God, are necessarily required. 1. A power to persevere in goodness (for without this Power the creature of itself ceaseth to be good.) 2. An act or deed; and that is the will to persevere or perseverance itself. Both these helps the good Angels have, and therefore kept their standing. Adam received the first of God, but not the Second: For besides the goodness of his will, he received of God, a power constantly to persevere in goodness, if he would; Yet the act of perseverance was left to the choice and liberty of his own will; which power he abused, and so falling into the hands of Thiefs, the Devil and his Angels, was soon robbed and spoilt (as we shall see in the Prosecution) Object. But how had Adam sufficient grace having not the will to will that good he could and might. Respon. He received sufficient for the perfection of his nature; (if he would not have been wanting to himself;) but he received not sufficient grace for the immutability of his nature; nor was that of necessity to be given to a creature: Basil: For then God had created a God (who only hath his Name and Nature I AM: it being only proper to him to be unchangeable good.) A Goldsmith makes a Jewel of great value (saith one) he compounds it of gold, pearls and precious stones, when he hath brought it to perfection he doth not put this property to it, that if it fall it shall not be bruised nor broken: Thus God created man in all perfection, and gave him power and ability to continue in the same, if he would; yet he did not put unto his nature this condition, that it should be unchangeable, when it should be assailed by the force of outward temptation (as it was, whence he fell, and as a robbed and spoilt man now remains.) Judge not then of God's goodness to him by what now he is. Use 2 Nor let any now trust to his own strength and power; you see the weakness of man at his best estate without the power of God; he could not avoid the least assault of the Thief or robber further than he was assisted by God's good grace; which should cause us (now much more) to renounce ourselves and cleave to God; wholly depending upon his gracious assistance in all our actions and attempts. Let not our false heart deceive us which thinks to go beyond the Devil in swallowing of his bait and yet avoid his hook; Worlds of souls perish by this fraud, fond beguiling themselves, whilst they make themselves believe by their wit, and strength, they can beguile the Tempter. Thus much for the Person spoken of. Next consider we what it is that is said of him. Text. He went down from Jerusalem to jericho and fell amongst thiefs, etc. First, we must speak of the terms before we come to other particulars. [Jerusalem.] Jerusalem of old was called Salem, Gen. 14.18. Afterwards it was possessed of the jebusites, and named jebus. Pet. Martyr. Pererius. judge 19.10. And so from jebus and Salem (as some suppose) by the change of a few letters (for the better sound) came jerushalem. Others think the former part of the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy; Hierom Mat: 27.53. because jerusalem is called the holy City. But then there should be a mixture of two several languages to make up the word: And therefore their opinion is most probable who derive it of ijreh, he will be seen, Midras' in Ps. 76 Gen. 22. And Shalem, Peace: Thus put together it is jerushalem, the vision of Peace (for there peace and concord dwelled.) Visio Pacis. It consisted of two Cities; One was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the upper City, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lower town: to this the Apostle alludes, Galat. 4.25. the one signifies the Church Militant, Psalm 128.5. The other the Church Triumphant, Revel. 21. In the Allegory then. Jerusalem is a type of Heaven. Doct. Thus it is in sundry respects. First, Jerusalem was high standing upon hills, and therefore called the navel of the Earth or the middle of the Land. judg. 9.37. Ezek. 38.12. And these that come from thence are said to descend or come down when they went to other parts (as this Samaritane is said to do:) Beautiful for situation (saith the Psalmist) Psal. 48. And thus is Heaven: It is a lofty and high Mountain, Isay. 57.15. So high that we may wonder the eye is not wearied before it reacheth it: The fairest Prospect, in which all others end; one inch of which hath more beauty in it then the whole Globe of the Earth. And yet that we see is but as the outward curtain of that glorious Tabernacle, wherein God himself, and blessed Angels reside; which is conceived to be as far above that we see, as that is this Earth. 2. Jerusalem, as it was high so holy. Math. 4.5. Zach. 8.3. Dan 9.16. God having chosen it in a special manner to put his name there. 2 Cor. 7.12. Thus Heaven, Isay. 57.15. that is the Throne of God, there he sits, that is his eternal habitation, into which no unholy thing can enter. 3. Jerusalem, was a safe place, being compassed about with a threefold Wall; environed with many mountains, having a ditch that compassed about the City digged out of stone, wherein an hundred and fifty thousand men did still continue and abide. And yet Heaven is a place of more security; there can no moth nor rust come to corrupt it; nor Thief break through to steal, Matthew 6.20. Isaias 32.18. 4. Jerusalem, (according to the notation of the word) was the vision of Peace, there God made known himself, by Vrim and Thummim; there and only there was the Temple, the Priesthood, and Sacrifice. Peace was within those Walls and Prosperity within those Palaces: There it was, where silver was of no price, but accounted of as stones, and where Cedars were as Sycamore trees in the Vale for abundance: Thus is Heaven, there we shall see God face to face, and have a perfect vision of him, Quoad capacitatem Creaturae, though not quoad plenitudinem ejus. Yea this Vision shall be the Vision of Peace; thence peace shall come Isay. 32.18. A Tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. Isay. 33.20. 5. H●erusalem, was a City compact by reason of the bond of love and order amongst the Citizens. Psal. 122.3. So in Heaven; there shall we be all of one heart, and one mind: we shall rejoice in others glory as if it were our own, and walk all by one rule, and that for ever. 6. Lastly, Jerusalem, was the glory of the Earth: and so is Heaven; take the Sun out of the Firmament, what would the Earth be but as a confused Chaos to u●? Use As Caleb and joshua said to the people concerning the Land of Canaan, Come let us go up to possess it, for it is a good Land and rich Country: So say I of Heaven: what good thing on earth, or above it that Heaven hath not? Fulgentius seeing Theodorick King of Italy going in pomp to Rome (spoke thus) how beautiful is the heavenly Jerusalem, when earthly Rome so glittereth! So think thou, and speak thou of Heaven, when thou lookest upon any earthly thing that doth delight thee; Remember still Heaven excels. David resolves he will never forget Jerusalem, but prefer it to his chiefest joy. Psal. 137.6. So should we vow, concerning the new Jerusalem; with the Tribes, thither should we go up in our serious meditations, and having once pitched upon that place of excellency come down no more: Or if in case this flesh we bear about with us force our descent (as doth our Text) yet how unquiet should we be, till we are let lose to immortality. [jericho. Text.] Doct. A figure of this world and that fitly. It comes of jareach, Aug. Tom. 4. Quest. L. 2. Evang c. 19 Revel. 12.1. the Moon, and the world is like the Moon. First, for her Mutability: The Moon never looks upon us with the same face; still in her increasings or decreasing; now she is in her Full, anon in her Wain. Secondly, And when she is at the Fullest she is not without her Spots; something we meet with in the world that doth embitter her sweetest delights unto us. Thirdly, Besides, all the Light the Moon hath is but Borrowed from the Sun; no comfort in any thing here to be had, further than it is bestowed upon us in Christ. Secondly, jericho for Situation was low; and low Country ground is wet ground; it was moist and watery: so is this World; low indeed in comparison of Heaven, and hath a wet bottom; every eye is full of tears, still cause of lamentation and mourning whilst here we are. Thirdly, the waters of jericho were bitter, and the ground barren. 2 King. 2.19. So this World, no content can we find in it, it is but as a dry and barren land, even a land of famine, as you read, Luk. 15. Fourthly, jericho was unkind to God's spies. Iosh. 2. So is this World to God's servants his Embassodors. 2 Cor. 6.4, 5 and 11.23. Fifthly, Yet in jericho there was one Rahab to entertain them, and to hid them: So in this World God hath some to give God's Servants entertainment. Sixthly, jeriche was execrable and to be destroyed: So is this World, Iosh 6.17. it is reserved for fire against the last day. Seventhly, in Ier cho some were spared, even as many as got under the red Flag, which was the sign. Iosh. 2. Thus, Jos. 6.23, 25. Cap 2.18. so many as get under Christ's colours, and are sprinkled with his bloo● shall not perish. Eighthly, Iosh 6.18, 26 a heavy curse lay upon him that should take of the accursed thing, or go to raise up the Walls, or build the City. So is it with those who do affect this World, who endeavour to maintain it and the works of it, joh. 2.15, 16. jam. 4 Use Be we then better informed of the World than we have been; the error of our judgement is a cause of the error in our Affections; questionless if we did rightly understand what the world is, we would not set our affections upon it, so eagerly, even as the Bee sets on her sting, with all our might. You may remember in the Law; those Fish which had fins, and did float aloft, were counted clean, and might be eaten; but Eels might not be eaten of, they were esteemed as unclean. The Fins (as some of the Ancient have thought) signified Faith and Hope. The Eel having no Fins, signified the Worldling, who is always grubling in the Earth: How ever (these things be appliable, yet) this we rest assured of, Worldlings are in Gods esteem Idolaters, Col. 3. With Achan they take of the accursed thing, and hid it in their hearts, as he did in his Tent; yet they will acknowledge it no more than Achan did his wedge, but God will discover such in the end, as he did that Achan. And thus much of the terms. Now his travail from jerusalem to jericho was a more Remote cause of this his Misery, whence observe. Doct. In our travels we are liable to many perils, judge 19 25. 2 Cor. 11.26. Yea to death itself, 1 King. 20.30 Gen. 25.19. Use And this should teach us, first to commend ourselves and others unto God's protection in our journeys, Gen. 28.20, 21, 22.24.12. St. james doth wittily taunt those who say to day or to morrow we will go, etc. james 4.13. The Success of our travels depend upon God's blessing, therefore the godly speak with a limitation, St Dominus voluerit, If God will, or if God bless me, etc. And his blessing may be expected while we are in our ways; having a warrantable calling, and right affection in such undertakinge; seeking unto him also by Prayer and Invocation that it may be prosperous. Psa. 91.11. A journey thus undertaken in Faith and sanctified by Prayer cannot but have good success. To the neglect hereof we may justly impute those many damages that we suffer from Thiefs and robbers and other cross accidents which we meet withal in our travels. Use 2 And when we are preserved, let us not forget to give God the praise, he it is to whom we are beholding for preservation, his praise may not be forgotten. Secondly, we note, Doct. That the way from Jerusalem to jericho is full of dangers. This is true in the History: For betwixt Jerusalem and jericho there was a Desert, where passengers were spoilt by thiefs and robbers, and much blood there shed, in which respect it was called Adomim, from the store of blood there shed by them. Quod interpretatur sanguineum Hier. in epist Paul. There also was Zedechias the King taken by the Captains of the King of Babel when he fled from jerusalem. This is true likewise in the Mystery; we are never in more danger to be made a prey on then when we descend to jericho, Si non descendisset, fortasse in latrones non incidisset, saith St. Aug. and travel to the World-ward. See job. 18.8 1 Tim. 6.10. In this way it was that Esau. Achan, Gehezi Ahab, Ananias and Saphira, Demas (with many other) have been spoilt: Some bound hand and foot, so as that they could do nothing: Some gagged, so that they could neither cry nor call: Thousands mortally Wounded, so as that never after they could be recovered. Use Which should teach us all, to be very wary how we go this way; Read 1 joh, 2.15. A necessary exhortation for us, to whom it is as natural to love the world, as for smoke to ascend; and hence it is that God doth so often admonish us to take good heed, when we walk that way, l●st we be ensnared, Deut. 7.25. Should a Sailor see a Ship before him cast away upon some Rock he would steer his course with the greater care: How many have we known, whose love hath been cooled, Zeal quenched, etc. through the love of this world? How many young servants have proved (through the pursuit of this) irreligious Masters? Young Saints in show, but Devils in truth? In their former time they have like Thamar (King David's Daughter) been apparelled in Virgin's robes, 2 Sam. 13.18. (A garment of divers colours, such as King's daughters use to wear) But in after time, their garments have been torn; (Charity rend, Faith broke, Patience tattered) so that as Absalon spoke to her, his Sister; ver. 20. Hath Amnon thy brother been with thee, we may say to these, hath not the World been with you, etc. Alas for us who follow after this world and fear not, when as indeed it is but as the wood and desert, and the pleasures thereof the bushes wherein the these and spoiler lies lurking to make us a prey. Quest. Must we have no do with the world then? May it not be used at all nor followed? Resp. Surely then we must get out of the world (as the Apostle speaketh) Why hath God placed us here, but to be employed in it? Our callings necessarily require that we sometimes take a journey towards jericho, as to the Market-town; where and whence it is, that provision for our bodies must be made. But (notwithstanding) we must travel as he doth who is to pass some dangerous road, having a great charge about him. First, have our eye in every corner or crossway: He who travels a dangerous road is very circumspect, and wisely suspicious of every one he meets withal: So should we in following the world; still looking upon these things, as snares and nets, laid to entrap us: So speaketh St. Ambrose, There is a snare in gold; Bird-lime in silver; entangling ne●s and grins in lands and Lordships: yea this lower Hemisphere or visible part of the world (as saith an other) is but the Devil's Chesboard, wherein hardly can our souls move, either backward or forward, but he sets out one creature or another to attach us, nor have we any other means to avoid his subtlety and snare then by looking up unto the hills from whence cometh our help, Psal. 121.1. as 2 King. 6.15. The Bird when she is afraid, mounteth up to Heaven and so escapes the net; thus should we do; For in vain is the net spread for all that have wings. Prov. 1.17. They have power to escape by flight. Thus David, Psal. 25.15. Mine eyes are ever towards the Lord, for he shall pluck my feet out of the net. Learn a new way to escape taking. The snare (you know) is laid on Earth, and the wisest course would be (as a man would think) to have the eye thereabout where we suspect the snare is: But (saith David) I will look up; while we look up the feet are gathered up the better. A wise man's eyes (saith Solomon) are in his head, but a fool's eyes are in every corner of the world: Let us be as that wise man and have our eyes in Christ our Head, and not as the Fool, but with the Sailor, who though he be upon the Sea, yet looks more to the Heavens then to the Sea: So do we. Secondly, he that travels in a dangerous way is careful to provide himself of weapons, for fear of Robbers; a good Staff, or a good Sword, or both: So here in this our travel. Faith may not be wanting. David said of Goliahs' sword, none like to that, so say we of this, it is a weapon offensive, by it we overcome the world, 1 john 5.4. and Devil, 1 Pet. 5.9. james 4.1. It is as a Pistol against a Thief, if our enemies see us furnished with that they will not hastily venture on us. It is also Defensive, in which respect it is compared to a Target or Shield. 1 Thes. 5.8. Ephes 6.16. It defends us from the fiery darts of the evil one. It is a good Staff likewise to rest upon. With it (in his hand) St. Peter could walk upon the Sea; we stand and are established by it (as speaketh the Apostle to the Colossians.) Therefore (if we be wise) provide we ourselves of such weapons, 2 Cor. 10.4. Thirdly; he that is to travel in such a way will be enquiring after good Company: For Vae soli, Woe to him that is alons; Eccles. 4 9.10. good society takes away all tediousness from a journey: Get we into the company of the Saints, delight we in them that excel in virtue, Ps. 16.9. they will help thee and assist thee by their Prayers, and examples: Their strength shall be employed for thy good, and thou better enabled to walk Heaven-ward: Two are better than one. (yet better one then a bad companion.) Fourthly, he that travels some dangerous way will not be running into every by-lane; they will keep the beaten road: the King's High way is held to be the safest way: So we, while we keep ourselves within the compass of our calling (General or Particular) have promise of Protection, Psal. 91.11. Otherwise we are as a Bird that wanderech from her nest, Prov. 27.8. While it sits brooding of her eggs, God took order that none should hurt it, but being off, if any killed it, it was no offence: So is it with us; Balaam shall meet an Angel with a naked Sword, when he wanders out of his path, Numb. 22. the Prophet with a Lion, 1 King. 13. Shime● shall lose his life, when he passeth the bounds that are set him by the King. If the Deer, leap over the pale and will be straggling into the fields not keeping within the compass of the Park, every dog shall set upon it, to hunt it in again. So the world, Devil, Conscience, All, shall be let lose against us, and a thousand inconveniences shall befall us, to make our paths uncomfortable, to drive us to Repentance, and bring us back again. As God therefore hath distributed to every man, 1 Cor. 7.17. as the Lord hath called every one, so let him walk. Fifthly, he that walketh in a perilous way will travel between Sun and Sun. Thus should we have the light of the Word for that we do: Before that Sun riseth stir not out; nor be you seen upon the way after the setting of it. God's word must be the light unto our feet, and a lantern unto our paths; Like the Cloud that went before Israel; so must it be to us; all our actions are to be ordered and directed by it. The arrow (you know) is put into the nick by the hand, and so sent to the mark: God's Word is that hand that must set us about our works, So we walking according unto rule Peace will be upon us. Gal. 6. Lastly, he that is to travel in such a way as is full of danger, will carry his Purse or Treasure close and hid it in some secret place about him: It is not wisdom to be boasting of our Treasure, as Hezekiah did, this is but to lay a bait for a villain, as he did for gold thirsty Babel. It is enough in your journey to make show of a little, not all: There is Provision for the way; the full sacks of Corn need not be opened, Gen. 42 25. You shall hear some young women boast much of their conception, Isay. 39 when in the end it proves but, a tympany to their shame: Better, if with old Elizabeth, they would hid themselves five months, Luk. 1 24. and be sure they have (indeed) conceived before they be seen abroad. So in things spiritual. These are the Directions I commend to you, to observe when your occasions require your travel towards jericho, lest you become a prey to those, who lie (like Arabians) in the way to spoil you. It is not running to Mountains, nor to Caces; flying from all society and company, (as some have done) that will help us: For the world is every where, and theives are every where in the world. Poverty is a thief to steal away wealth: Sickness is a thief to steal away health: Death is a thief to steal away life: The World itself is a thief to steal away the Word. But thank we God for that which so overcomes us, as that it overcomes the love of the World in us: Our Faith. [Thiefs] Text Doct. First you see here in Scripture language that A Thief is a Thief; It give names suitable to Natures, it calls not black white, nor white black, light darkness, nor darkness light. Isa. 5.20. Use 1 Such (then) as cast a varnish upon sin and sinners; calling proud ones neat and handsome, Drunkards Goodfellows, etc. have not learned of Scripture to speak rightly; who in these days dares call a spade a spade? Yet you see Scripture dares and doth. Use 2 And for thee who by fraudulent and deceitful dealing gettest what is another man●, though man dare not name thee, yet know (as sometimes Luther told one that persuaded him to recant) God hath named thee, and branded thee for a Thief. Doct. Theives] There is (than you see) a combination amongst them; there are many of them, not one alone, Pro. 1.10, 11 hand joins in hand, and heart in heart. Pro. 11.21. Reason. They are of a like affection and disposition: Now it is smne (saith Solomon) that makes fools to agree, Pro. 14 9 Use Shall not we then bind our hearts together in the Communion of Saints? Surely all our united forces will be little enough to make head against the league of cruel ones. It was a good speech of judah unto Simeon his brother, Come up with me unto my lot, that we may fight against the Canaanites, jud. 1.3. and I will also go up with thee into thy lot, So Simeon went up. Thus should good Christians join hands and hearts and purses against the common adversary. But alas! For our divisions which cause great thoughts of heart; whilst Drunkards hang upon a string; Swearers shake hands; Theives are sworn brethren; we that profess better things shrink one from another, which is our sin and shame. Thief's] you may easily collect then hence, Doct. That Thiefs were abroad many a day ago as well as now. judg. 18.17, 24. job. 1. jer. 3.2. Hab. 1.6. Mat. 27.38. and that Thiefs are yet abroad needs no proof. I might send you to Highways, Fairs, Markets, Shops, etc. If you doubt hereof: For further confirmation forget not the precept, Exo. 20 15. which being moral shows, that as there hath been, so still there will be, use thereof. Use 1 It should admonish us not to judge too hardly of our laws, as if they were Dracoes, exceeding Moses judicials in punishing Theft with Death; Exod. 22.1. In former times there was required but restitution four for one or five for one at most. Use 2 But that judicial Law did belong to the regiment of the Jews, and bindeth not the Magistrate now: For crescentibus delictis exasperantur poenae, whence it was that even amongst the Jews in after times the Judge awarded restitution in a greater proportion than four fold: Pro. 6.30. Lyra. Now under the Gospel, theft is a greater sin, than under the Law (like Runnet the older it is, the stronger it is) and the necessity of so sharp a remedy is greater amongst us (generally) than it was amongst them: So that a Thief at Gallows looking through a halter is none of the worst sights in a Country. But who are these Theives, or what did they? See in the Text, They strip the poor traveller of his raiment, they sor●ly wound him, and leave him half dead. First we may infer, Doct. Who spoil others of their goods and take what they have no right unto, are Thiefs. Exod. 20.15. Prov. 12.27. and 21.6, 7. Mich. 2.2. Luk. 3.14. Ephes. 4.28. So is Theft defined, to be the unlawful usurpation of another man's goods against his will; and therefore unlawful, because the owner was unwilling: And it is committed either in Ablato or in Deposito. If another take from me, what belongeth to me, this is Theft, whither it be done without my knowledge, by fraud and close cozenage, or with my privity (but against my consent) as by violence and oppression: Or with any consent in part, as in the exaction of covenanted interest from distressed debtors. If another withheld from me what is committed to his trust for my use and benefit, this is no better, Exod. 22.12. Levit. 6.2. Use Let us beware of all unjust practices, if we would not be counted Thiefs, 1 Thes. 4.6. There are Nimrods', mighty hunters of the Earth, who when they oppress, have their help at the gate in the place of Judicature, and dare stare the Law in the face, who come like Elies' sons with their flesh-hooke in their hands, and say, 1 Sam. 2. give it me, if thou wilt not I will have it. The Thief steals (saith Solomon) to satisfy his hunger, Pro. 6.30. but these can plead in themselves no necessity, for they are great men, Isay. 1.23. Hos. 4.18 nor is there any superfluity in those they rob, for they rob the poor. Believe it all Theives are not High-way-Cutters; there are more Thiefs than those who scour the plains: There is a kind of Thief who hath a house, and that of his own in which he dwells: In domum furis, the flying roll shall enter, Zach. 5.4. and commonly it is one of the fairest and stateliest, being built with blood: Those that lie in itinerant ambushments shall in comparison of these be counted as no Thiefs. These be poor shallow thiefs, soon taken and clapped up in chains of iron, when the other walk (like Aldermen) in chains of Gold. These great Thiefs are a terror unto little ones. A poor Sea-captain being brought before Alexander for piracy, thus confessed his fault: Indeed I am a Pirate, because I rob some poor Fishermen in a Cockboat, but if I had scoured the Seas as thou hast done, and spoilt all the world with a Navy, I had been no Pirate, I had been an Emperor. Thus some Malefactors die for some petty theeveries, but if they had rob the Church by Simony, or Sacrilege, or the Commonwealth by engrossings or inhauncing: The City by diminishing quantities, corrupting qualities, taking advantages, sharking Sophistications: The Country by racking rents, enclosing Commons, they might have been Senators, Instices, Gentlemen, and escaped the Gallows. As pertly and stately as many bear their heads, if they were stripped of that pomp, wherewith injustice hath clothed them, they would be enforced to beg their bread in the World, and scarce find any to be bound for their truth and honesty. To conclude, the universal practices of injustice makes me become a suitor to you all of what rank soever, that you would not disdain the commendation of being no thiefs: For may I not say in the Prophet's sense, All men are liars, so All men are theivest the Oppressor hath a thievish hand: The Covetous hath a thievish eye: The Slanderer hath a thievish tongue: The Drunkard hath a thievish throat: The Harlot hath a thievish lip: The Flatterer hath a thievish knee: Every Sinner hath a thievish heart. Do not hold it impossible for you to discover and attach a thief in your own bosoms: Examine thy corrupt lusts within thee narrowly; thou wilt find thou had had a theofe at bed and board, arraign it, condemn it, punish it with an impartial execution. Next we may gather from this poor man's loss, Doct. That the things of this life are transitory, and subject to innumerable casualties: See Mat. 6.19. Moth may eat them; Rust may consume them; thiefs may rob us of them: To day we may be (with job) the richest in all the East, and to morrow the poorest, being left as naked as he was borne: 1 Tim. 6.17. In regard of which the Apostle calleth them, Divitias incertas, uncertain riches, and the Wiseman, the riches of vanity; Pro. 13.11. because they are continually ready to vanish and come to nothing. Use 1 Such are to be reproved as judge otherwise; dreaming of certainties and perpetuities, Their houses shall continue for ever, Psal. 49.11. and their dwelling places to all generations; but how soon doth the wheel turn down Prince and up Peasant, down Rich man, up Poor man; down wise man, up fooled? Ad●●ibezeke, Nebuchadnezer, Haman, Belshazzar, Acham, Naboath, job, Herod, with many more might be called in as witnesses. What can we cast our eyes on, that is not taken with a Palsy (as it were) so shaking as that the joints cannot hold together; one man's inheritance shakes into another man's purchase, from them that have riches to them that are covetous; still there is a continual shaking, much wealth is escheated for want of heirs; much is confiscated for some offences; much is rioted and made away by unthrists; and much is taken from us by the violence of wicked ones. At the best estate all is vanity, and at the worst vexation. Can we enjoy our wealth so long as we enjoy our life, yet that were uncertain: For what is our life, but a drsame, a shadow, a vapour, a thing of nothing? With life all goes: Body and goods are both in a bottom, and cast away together, Psal. 49.17. But of the two life is of the longer continuance (oftentimes;) that is as the Tree, Riches as the leaves or fruit; the leaves will fall, the fruit is plucked off, when the Tree stands still: Every thief takes not our lives that takes our purses; nor are there so many ways in our paenall laws to forfeit our lives as our goods. Dyonisius the second was Lord of four hundred ships, had an army of an hundred thousand footmen, and nine thousand horsemen, he had besides the richest Magazine of any Prince in the world; yet he lived to see himself disthrone; his Sons cruelly butchered; his daughters, first ravished, and then massacred, and all his Allies destroyed. Gelener, that potent King of the Vandals, was so low brought, that he entreated his friend to send him a harp, a sponge, and a loaf of broad; the one to make him merry; the other to dry up his tears, and the last to satisfy his hunger. Bellizarius a great Captain of the Goths, soon after his victory sits begging by the way, of the passenger, for one half penny. To come nearer home, not fewer than nine Kings in our own Island have begun their Glory in a Throne, and ended it in a Cell. Use 2 If than we make this world our centre, how mooveable and uncertain are our hopes? Wherefore be exhorted not to set our affections on these things, But lay up treasure in Heaven, where no thief can come, Mat. 6.20. It is a vain thing, to rest upon that which is so vain; being subject to rust, subject to fire, subject to man, subject to time. That was never perfectly good which might be lost, of this nature you see riches are. Alas silly things that they should have one dram of our confidence: Let God be our confidence, so, though we lose divitias Dei, yet we shall never lose, Deum divitiarum. These things being then (as you see they are) uncertain and apt to run away as a wheel, let us be like a wheel too: The wheel (saith S. Hilary) though it role upon the Earth, yet it hath its greatest part from the Earth: So should we have our conversations in Heaven, though we are here below. And when it doth fall out that we suffer any loss in these earthly things, never lay it much to heart, but know that then the world hath showed itself to be like itself, and that God as a wise captain hath rid thee of some luggage, that thou mayest pursue thine enemies the better, and mind Heaven the more, give God the thanks, job 1.21. This was not all that this poor Traveller suffered from the hands of Thiefs; For besides this, They stripped him] They also sorely wounded him even near to death, So that hence we learn Doct. Who are unrighteous are also bloody, 1 King. 21. Mich. 3.2 Zeph. 3.3. Hos. 4.4. Ps. 10.10. & 14.4. Hence is it (as say the Learned in our Laws) that Thiefs are called Felons, of our ancient word Fell or Fierce, because they commit their thievery with a cruel and mischievous mind. Sure I am that the Thief breaketh the sixth Commandment in breaking of the eight; for when he taketh away his Neighbours goods, he taketh away his Life, and therefore their goods are called their life, Luk. 8.43. She spent upon the Physicians all her goods, in the Greek it is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnem vitam, her whole life, called so, because they were the means to maintain her life. Use Learn hence to bewail the Fall of man, who by it is become a Beast, nay Devil unto his like. Bears agree with Bears, Tigers with Tigers, they will not make a prey of their own kind, but seem to condole the misery of their own nature. But man seeketh the ruin. Home homini Daemon. and destruction of man, like himself; yea taketh pleasure and delight in the project, when it is effected: 1 Cor. 15.32. Such Men-beasts there are at Ephesus, yea every where tobe found, who if they spare the life, shed no blood▪ etc. though they prey on the goods and carry away all that is portable, than facilis jactura, it is but an easy loss, judg. 18.24. As a Captain sometimes told a Traveller, who complained that his Soldiers had robbed him and left him nothing but his , had they (said he) been my Soldiers they would not have left thee upon thy back, nor life in thy body, for they seldom robbed but they killed: so is it with these. Use 2 Yea so desperate are some, as that they do not only steal and kill; but likewise deflower Virgins, ravish Matrons, commit Adulteries, and so bind three transgressions together, breaking at once three of God's divine precepts; The damnation of such sleeps not. It may admonish us to be wary of all unrighteous persons let them pretend love, make show of friendship; yet being Thiefs they seek to draw you into some by-path, that they may the better have their wills of you: It shall be your wisdom not to trust them. True Religion is the band that ties us fast, as to God, so one unto another; where that is not, hard measure may be expected. These Observations the History affords, Mystery. the Mystery is as fruitful, which teacheth us. Doct. First, Devils are the Thiefs, See Mat. 13.19. Mark. 4 15 Luk. 8.12. Reason. They seek to get that which is not theirs, the soul is Gods, and for that they especially seek to spoil. They have many names (like Thiefs) and Proteus-like, they turn themselves into all forms and shapes to hurt, 2 Cor. 11.14. they love not to be known by their own names; nor seen in their own colours: Sometimes indeed they rob without a vizard; with an open and high hand he commits his robbery and that both by Sea and Land, Rev. 12.12. Thus they come like Nimrod, that cruel hunter or oppressor, Gen. 10.8. and by their strong temptations, horrible apparitions, put on to hellish impieties, and causeth us to run into desperate courses. But most commonly they cast a cloak (as it were) upon their Theft, and come disguised: Sometimes like a Divine, the Thief comes with a Psalter in his hand, colouring his Theft under pretence of Religion, Mat. 4.6. So those who brought Cattles and Doves to the Temple to be sold, and there changed their moneys, pretending it was a furtherance to God's service, (the people having Sacrifices ready at hand;) but this was theft, Math. 21.13. Sometimes they come like Lawyers and take away men's goods per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by forged cavillations, as did Zacheus the Publican. Luk. 19.9. who justified his action by Statute, and if any did speak against him, he was ready to accurse them to be wronger's of the Law. Sometimes they come like a Merchant in his ruff and stake down, haec dabo, ready money, Mat. 4.9. Mat. 26.15. But these are Canaanites, and the balance of deceit is in their hands, Hos. 12.7. They have a weight and a weight. Now God is all mercy, than he is all justice; they sell by one measure to a wicked man, and by another to the godly. Sometimes they come like one of the family of love, and rob with a demure countenance, as did judas, what needeth this waste, why was it not sold for so much and been given to the Poor, But this he said not for that he cared for the poor, but because he was a thief and had the bag and bore what was put therein, Math. 12 5, 6. Sometimes they seem to be like jugglers and with false dice, cozen men of their moneys, which the Apostle alludes unto, Ephes. 4.14. Be not carried away with every wind of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with such sleights as men use at Dice: with extenuations, mitigations, qualifications, distinctions, they cast a false dice at every throw. Sometimes they rob like a broken Tradesman in withholding that, which he hath been betrusted with: they have taken up for a day or two, or for an hour, the Hand, Eye, Ear, or Heart, and promised payment without fail, but what they get they keep till Chancery do relieve us after a long suit (as in David's case:) It is not possible to discover all the devices of these Thiefs. They compass the Earth about like Thiefs, job 1.7. and they have many secret haunts: Sometimes they lie lurking in the Church, and sometimes in the Market: Sometimes at the bed and sometimes at the board: what Saul spoke of David we may say of these, They are subtle, 1 Sam. 23.23. Sometimes they creep into the Ear and lie there lurking to rob us of our Religion: Sometimes they get into the Eye seeking to spoil us of our Chastity; They sometimes break into the heart of the proud, covetous, malicious, and wait their time for a booty: Sometimes they lie lurking in the mouths and under the lips of our friends to do us a mischief. They are sly, cunning Thiefs; no Barrs nor Barricadoes can keep them out. It is not the Monk's cell, nor the Auchorites wall, that will do it; Paradise itself could not, and if that place were not exempt; what place (think we) can be? As they creep into all places; so into all actions; In the way wherein I walked they have privily laid a snare for me, said David, Psalm. 142.3. Snares of Temptation, Ambushes of Destruction are prepared by these crafty enemies of ours, to surprise and take us in every calling; in every action; in every material; In cibo, in potu, in vultu, in vesto, as saith St. Austin. — Cui nomina mille, mille concendi arts— Use This being so how comes it to pass that we take such delight in the company of these? What traveller lighting into the company of a suspected person doth not soon shake him off? Better is a blank than an ill filling. Or what wise man would invite a Thief to come unto his house, and being come would make him the best cheer, show him the best room, lay him in the best bed▪ etc. when he is told for certain that he means to spoil him? And yet this ontertainment hath Satan from us, when no Thief so mischievous as he: What Thief but leaves something behind him? Some gleaning grapes shall remain (as the Prophet shows, jer. 49.9.) They steal but till they have enough, but this Thief carries all away that good is: Not a member of the body, not a power of the soul, not a good instruction in the head, not a good motion in the heart, but he steals away, Mat. 13.4. Other thiefs may be melted with tears and overcome with persuasions and entreaties; but Satan will not, he derides us when we mourn, laughs at us when we have lost all Mat. 27 4. Other thiefs do not ever kill when they spoil; though they take the goods, yet they often spare the life: But this Thief hunts after the life, yea the precious soul of man, that is it he seeketh to devour, 1 Pet. 5.8. Other thiefs do many times restore what they have taken: But what this Thief steals is irrecoverable, never doth he restore any part of his booty, unless it be rescued by an high hand. Indeed if we follow with Hue and Cry, go to God, desire his assistance, confess their losses, raise the country, desire all to send their help in Prayer, there is than no doubt but we shall recover what is lost, else not. Next observe there was (not one alone, but) many of them; they were the hands of Thiefs this man fell into. So than conclude we, Doct. The number of Devils are many. Ephes. 6.12. Luk 8.2, 30 Revel. 12.7. Object. But in Scripture mention is often made but of one, as, 1 Pet. 5.8. Respon. That is, 1. In regard of mind and will; they are not divided amongst themselves, for than they could not stand. 2. There is one who is the head and principal amongst them; but notwithstanding they are many in number, though how many cannot be determined; but we may piously think that there are more Devils in the Air than there are men (at one time) upon the Earth; for who is free from them at any time? Some Devil or other is at hand to solicit man to sin; besides some one man may have a Legion of Devils, that is, six thousand, six hundred sixty six in him at one time, as we read in the Gospel. Use. Seeing than that the world is so full of these Thiefs; let us not be careless. Elisha●s servant when his eyes were opened, saw tropes of spiritual Soldiers, which before he discerned not. If the eyes of our souls were once enlightened by supernatural knowledge, and the clear beams of Faith, we should as plainly discern the invisible powers of wickedness, as now our bodily eyes see Earth or Heaven; but carnal eyes cannot discern spiritual objects, which is the reason why many being in the midst of these Thiefs, see no worse than themselves, and think no danger near. Use. 2 And bless we God for our daily preservation in the midst of our enemies, Psal. 23. For as he that hates Israel neither slumbers nor sleeps, no more doth he that keeps Israel. Plutarch tells us how that Philip King of Maced●n having slept sound, and awaking, spying Antipater by him, used these words; No marvel I slept so sound seeing Antipater was by and watched: how much more cause have we to say this, after every night's preservation and rest, and give God the glory. And fell among Thiefs. Text] Doct. We might observe hence, that Sin is a fall: So we have taken up the true term and call Adam's sin his fall, and that aptly: For it fowls us like a fall, it bruiseth us like a fall, it brings us down like a fall: But this I pass, and observe further Doct. By falling into the hands of Satan we became spoilt, 2 Cor. 4.4. He was a murderer from the beginning, joh. 8.44. He seduced E●e, 2 Cor. 11.3. He provoked David to number the people, 1 Chron. 21.1. was allying spirit in the mouth of Ahabs' Prophets to seduce him, 1 King. 22.21. Stirred up judas to betray his Master, Luk. 22.3. Ananias and Saphira to lie to the Holy Ghost. Act. 5.3. Elimas' to hinder Sergius Paulus his conversion, Acts. 13. Not any robbery but he is the Thief. Object. But every man that is tempted, is tempted of his own lust, jam. 1.14. Resp. The Devil gives the first move and rise to sin; we perfect it: He is the Father, our hearts the mother; he begets, we conceive; he strikes fire, we bring tinder: Did we not join with him, nothing could be done, he having no enforcing might, though a persuading sleight, in working on the will. Still he hath a hand, and no small one in the robbing and spoiling of us. Use Watch therefore and pray that ye enter not into temptation, Math. 26.41. God hath an overruling hand, He can put a hook into this Senacheribs nose, and a bridle unto his lips: His power is a limited power: 2 King. 19.28 God knows how to deliver us out of his temptations; as also how to preserve and keep us from his wiles. Should the Lord leave us into the hands of these spoilers, 1 Pet. 2.9. our case were miserable. Psal. 124. Blessed be the Lord who hath not given us over as a prey unto their teeth, the snare is broken and we are escaped. The Particulars wherein this man's misery did consist, were two: First, the evil of loss, next the evil of sense. For the first, He was stripped of his raiment by these Thiefs. Doct. Mystically; The Image of God consisting of Righteousness and true holiness is the Garment. So it is compared, job. 29.14. Ps. 45. Ezek. 16.10 Isay. 61.10. Math. 22. Col. 3.12. Rev 69 & 12.1. For, first, it covered us as doth a Garment, from top to toe, no part was left naked. Secondly, it adorned us as doth a garment: Mordecai did not shine more in his kingly robes before the people, than we before men and Angels in it. Use 1 Affect we clothing? See here is a Garment to be affected. It is fit for all Seasons; not too hot for Summer, nor too cold for Winter (as Dyonisius sometimes said scoffingly the rich garments of his gods were.) It is fit for all persons, old, young, men, women, and children, 1 joh. 2.11, 12, 13. It is a profitable Garment, the longer you wear it the fresher and fairer it waxeth, and every day more and more in fashion. Lastly, it is a comely Garment, no garment adorns like this: Other garments (which we take up in Pride) are nothing else but what the worm hath before in scorn egested. And to value one's self by these, is as if the Daw should value itself by its Coxcomb, or a fool by his gaudy Coat. But this Garment doth honour us, and procure us esteem, both in the eyes of God and men, 1. Pet. 3.4. O than get this Garment; and as men are seen and known by their apparel, so be you by this, and as they seek to get credit by their Garments. So do you by it. Pagans over guilded their blocks and stocks, that they might be worshipped; and many garnish their bodies for the same end; But all such proud dresses, are like Democritus his brazen shield set up against the Sun, only to dazzle the eyes of the beholder; in the mean time no care is taken for the obtaining of this Robe: so many dresses some have for the head; so many suits for the back; but not one grace for the heart: how miserable is the condition of such? As for those who have this garment on their souls; let them honour it as the Philosopher did his borrowed courtly robes, which in the presence of the Emperor on a solemn day he often kissed, telling them who asked him the reason, Honoro honorantem, I honour that which honoured me. Nam quod virtus non potuit, vestitus obtinuit, my virtue could not procure me admittance into the Princeragged and beggarly of ourselves to be let into the glorious Court of Heaven, but being clothed with this garment we shall be let in with ease. But we come to the next point, viz. Doct. Through man's fall he lost his raiment. The Image of God (consisting of Righteousness and true holiness) he was stripped of, Eccles. 7.29. Rom. 3.23, 24. Quest. Is all gone then, is there no rag remaining on his back? Resp. Not so much as will hid his nakedness, or keep off weather: Something remains and is escaped (like that one servant of job) to bring the news of his fall: A dead child hath some little resemblance of the living Father, such is that left in us. Use 1 Take we notice hence of our natural misery: For first being without this garment, we are naked, as Israel is said to be, Exod. 32.25. Not as Paul speaks of himself, 2 Cor. 11.27. Corporally; but spiritually; Deut. 28.21, 22 lying open to all GOD'S plagues, Corporall, Spiritual, Eternal. Secondly, we are deformed, and most uncomely, See Ezek. 16.6. Revel. 3.17. our deformity is not from without; but from within especially, that which comes from thence defiles a man. You read what a disgrace Hanun put upon David's servants, 2 Sam. 10.4. shaving of one half of their beards, and cutting off their garments in the middle, even to their buttocks. A fare greater shame hath Satan put upon us; O that it might work on us as it did on them; and that we would use this world as they did the boarders of that jericho; stay here, but for necessity till our beards be grown, and we have again recovered our former honour. Quest. But is this all? Resp. If no more, yet (as Ester said unto the King concerning Haman) the enemy cannot countervail our damage: Ester 7.4. But this is not all: for the Text shows the Evil of sense was added to the Evil of loss, He was sorely wounded, So then Doct. Every natural man is a wounded man. Cast your eye upon what part you please, you can see nothing but wounds and bruises, Isay 1.5, 6. His mind that is blind, jer. 10.14. & 51.17. Ephes. 5.8. Vain, Pro. 14.12. Ephes. 4.17. 1 Cor. 1.21. Foolish, Tit. 3.3. Esay 29 13. job 11.12. His Will rebellious and averse, Revel. 8.7. & 7.14. & 6 19 Mat. 23.37. jer. 18.12. & 44.16, 17. His Memory marvellous weak and feeble, Luke 24.6, 7, 8. Heb. 13.2. 2 Pet. 3.5. His Conscience that is benumbed, Ephes. 4.19. Heb. 9.14. Gen. 10 15. Turmoiled, john 8.9. 1 john 3.20. Acts 2.37. & 24.26. Impure, Tit. 1.15. Heb. 10.22. Superstitious and erroneous, Mark 10.19.20. Luke 18.12. Mat. 15.2, 3. john 16.2. His Affections are unruly and disordered, they stand quite cross, and contrary unto God, Gal. 15.24. Rom. 10.2. 1 King. 22.8. & 21.4. james 4.12. His outward members are all instruments of sin, Rom. 6.13, 19 & 3.13. Psal. 52.4. 2 Pet. 2.24. Totum est pro vulnere corpus. Lucan. In Noah's flood no part of the earth was uncovered; so here, no part, nor power of soul, nor body, is unwounded, Gen. 6.5. And as wounds send forth nothing but filth and corruption, so man by nature, the filth and foam of uncleanness. Use 1 We may well admire, and bewail the security of such as can sit down and rest contented with so wretched a condition: did we hear tell of one half wounded but in half so many parts as we are, we could not but pity him; we would seek out to help him what lay in us; Woe is me (saith Saint Austin) wretch that I am, so often wounded; for that thou art the Salve, and I am yet without thee: woe is me wretch, so often dead; for that thou art the life, and I am without thee, etc. But a deceived heart hath beguiled us; the corruption of our wounds breaks forth in divers places, Mat. 15 19 Atheism in one, Adultery in an other, etc. yet who lays this to heart? nay who boasts not (before God and man) of his own soundesse? Use 2 Secondly, if every natural man be a wounded man, then do but conceive what an Hospital this world is, wherein we live. All of us are wounded and diseased; the sent and savour that proceeds from our corrupted sores is most loathsome: This might embitter the love of this world unto us. Use 3 Seek we out for help. Ob. But every wound is mortal? Resp. True, and yet not past Christ's cure. Quest. What must be done? Resp. As the Israelites being stung with fiery Serpents, looked up unto the brazen Serpent and were healed: so should we, john 3.14. Come to Christ, discover thy wounds, be willing to make them naked, cry out with David, My wounds stink and are corrupt. And fear not but in due time thou shalt have health and help. And departed.] Text. Doct. Satan having wounded and spoiled man so leaves him, he departs from him and lets him lie, (that is our Observation.) Use 1 Expect we therefore no better dealing at his hands: As he deals by witches, so by every other sinner, when he hath brought them to the gallows, than he runs away laughing at the sport: God indeed casteth down, but withal he raiseth up, Hos 6.1. The devil he casteth down, and leaves us in the suds, Mat. 27.4. Use 2 Beware we of such dealing; you that have drawn others into evil courses, seek to bring them out again by true repentance, otherwise as the devil doth, so do you, herein you are too like him. But how leave they him? The Text shows [half dead.] Rhem. in loc. The Papists hence infer , and heavenly life left in man, since his fall, whereby he hath ability to dispose himself towards his own conversion. We may grant them thus much, Doct. Man is not by his fall so wounded as that he is wholly dead, there is still some portion of life remaining in him since his fall. What it is, and wherein it consists, is now to be considered. First, consider man Philosophically, in genere Entis, in regard of his natural abilities and endowments, (as Theophilact and Saint Austin do in this place) so there is life remaining. He hath still an Immortal soul, endued with Understanding, Will, Conscience, Memory, Affections; Capable of divine objects; he still hath apprehensions and operations suitable to his nature, being able to Compare, Connect, Discourse, Deduct, etc. the Image of God in him is not wholly lost. Consider man in a Civil sense, Politically, as he is a member of the Commonwealth; so he is still endued with many excellent virtues; he can go, ride, buy, sell, plant, build, etc. Acts 5.4. Was it not in thy power? etc. Consider man in a Spiritual sense, Theologically, or as he is to be taken in Divinity, so he is not half dead (as here) but wholly dead, Colos. 2.13. Ephes. 25. Nor are we dead in some one sin, but dead in many sins; the soul having bled to death (as it were at every joint) being deprived of all actual goodness, and wholly unable to recover himself out of this misery. Thus Ferus on Mat. 7.16, 17. without God's assistance man's understanding cannot know good, nor his will choose good: By which good (he saith) he meaneth not moral nor humane good, but the chief and the eternal good, which cannot be known and chosen without the Revelation of divine light; which speech (with other such like) Dominicus Sotho (in lib. Annot. in Ferum) condemns, as favouring too much Lutheranism. Use 1 It may admonish us not to think above what is fit, as concerning man's nature; that there is either less life or more in it, than indeed there is. The Papist and their followers too much advance it, and many of us too much debase it, while we conceit ourselves so wounded as that there is no life at all remaining. True it is, we have no power to do any gracious acts, as of ourselves; yet we have power to apply ourselves unto the Ministry; to hear what is delivered; to apply our understanding to that we hear; to consult, to compare that which is delivered with the Scriptures; which things a stock, or stone cannot do. Velle credere est gratiae, sed posse credere est naturae. Aug. So that it is an erroneous and a false conceit to judge of man as of a block in the work of his conversion: For though man concur not to the working of his own Salvation as a cause, or agent; yet he may and must concur as a Subject. God only worketh that which is good in man, yet man of himself hath a general power to will and work: So that God worketh not without man, but in man, and by man as his Instrument, Opus pium quatenus opus a libero Arbitrio est, tantum quatenus pium a sola gratia est, Bellar. lib. 6. de gratio. Aug. Cont. Pelag. Act. 3. which receiveth the whole activity in good things from the first mover. The natural power of willing and thinking is ours, the goodness and holiness is Gods. Freewill in good actions is as the Materia, Grace working as the Forma; now as the matter without the Form is rude and shapeless: So Freewill is altogether rude and deformed, if it be not framed and fashioned by grace coming thereunto. The one is as the Beast, the other as the Rider. Now as the Beast is guided by the hand of the Rider, that it may go in the way to the Rider's pleasure: So Freewill is governed by grace to walk aright in the ways of God. Be we than rightly informed of these things, and so fare as God hath given ability and Freewill, cowork we with God. David calls God his helper, now (saith Saint Austin) Adjuvari non dicitur qui nihil sponte conatur: He is not said to be helped who never concurred with his endeavour. And Beza on these words of the Apostle, We are labourers together with GOD, 1 Cor. 3.9. Infers that we do gratiae primae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he that denies it, denies that efficacy of the first grace. But it is with us as it was with Naaman, who coming to the Prophet to be cured of his Leprosy, and being willed by him to wash seven times in jordan, he stomaches the matter and breaks out into a Passion; I had thought (said he) he would have come to me and have called on the name of his God, and laid his hands on me and so I should have been healed: Three things he expected: 1. That the Prophet should come to him: 2. Call on his God. 3. Lay his hands on him and cure him: But all this while nothing is thought on to be done by himself. So is it with us in the cure of our leprous souls, God must do all, he must deliver us, if he will have us without our pains. But frustra oramus pro quibus non laboramus (saith St. Austin) In vain we pray for that blessing, which our endeavours never seek; God sends his Angel to stir the waters, but no Angel to drag us into the Pool; we must use those powers God hath bestowed on us, and step in ourselves if we would be healed. Non trunci aut stipites sumus (saith Beza on 2 Pet. 1.5.) we are not blocks and stones but reasonable creatures, and God works on us accordingly. Put case two men should go together; both have Freewill, and power which way to take, to the Tavern, or to the Temple, one will to the Church, the other to the Alehouse, which of these two think you shall soon be converted? So here, use the means, follow that, and however thou canst not do any thing meritorious, to deserve at God's hand, yet thou invitest him to show thee mercy, as the child doth that stands at the Table waiting at his Father's elbow with a Trencher in his hand: Thou art in the way of preferment. Nor can I think God will ever leave himself without witness in such a case. Use 2 This serves to discover to every natural man his condition: Think not thyself to be alive to God, because thou art able to do this or that action; as to hear, read, pray, do justice, deal righteously with man; for such a power still remains, since the fall: But to do these things as thou oughtest, Vide Calv. in Gen 9.6. Siquis obijciat im●ginem, &c▪ is impossible, till thou gettest a new nature: till than thou art but like a walking ghost, which seemeth to do the actions of a living man; it walks, it talks, etc. yet it doth these things not as a living man: Not from any inward principle, not from the motion of life within, nor is it constant in the work, it only makes an apparition, and so vanisheth. Use 3 Nor may we be out of hope, so as to despair either of ourselves or others, seeing man is not every way so dead, as one whose soul is departed from his body. Those that are naturally dead understand nothing, but in man naturally there is a life of Understanding remaining (though marvellously corrupted) by which he may know that he is dead: Those naturals dead cannot stir nor walk to the means of life, as these may; those cannot hear, and receive what we say, as these can: So that you see we must call on them, you, to attend still unto the means. True it is by falling into the hands of Thiefs we are robbed and spoiled and left naked in a wilderness (as it were) yet there is hope to be restored again to a happy estate, seeing all life is not wholly gone. Now there is hope while there is life. Let us lift up our eyes than, God may send some good man by to pour in wine and oil, and bind up our wounds: As follows in the other part of the Parable which now I come unto. And by chance there came down a certain Priest that way, Text Ver. 31, 32, 33. and when he saw him, he passed by on the other side, and likewise a Levite, etc. How the wounded man came cured is here showed, 1. Negatively, not by the Priest nor Levite, vers. 31, 32. 2. Affirmatively, How and by whom it was, vers. 33. The good Samaritane he did it. Those who helped not, are noted, 1. By their Profession or Calling, Priest, Levite. 2. By their Disposition, which is generally notified and expressed [They passed by] And then particularly exemplified from the manner of it [They saw him in the way] and yet passed by on the other side. [And by chance.] This word (And by chance) being lighted on we must speak something of before we speak of the Persons. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies properly it fell out, or it came to pass: viz. by the providence of God so disposing or overruling the matter (though casually to the Priest) and gives thus much to understand. Doct. There are chances that do fall out, i.e. Divers things in the passage of our lives which fall out to us casually or accidentally. Now nihil aliud in rebus casum vocamus nisi cujus ratio & causa secreta est (Aug. count. Acad lib. 1) that we call casual or accidental, that comes betwixt the cause, and the effect, unknown to us, and hinders it, such there are to be met withal. See Eccles. 8.14. & 9.11. Deut. 19.5. Exo. 21.13. 1 King 22 34. Many instances might be produced, the whole book of Ester is a clear proof: What a chain of mere casualties, (if we look only upon second causes) did concur in the whole Story? as in the offence of Vashti; in the promotion of Ester; in the Treason by the two Chamberlains; in the Discovery by Mordecai; in the wakefullnes of the King; in the opening of the Chronicles; in the attendance of Haman; in the acceptance of ester's request. I will give you a Reason. Reason. God is pleased to have it thus, that his providence may be seen the more: For in things done by particular causes according to their intention, we usually ascribe it to them; but when an intercurrent action comes (which we call Chance) that belongs to the universal cause and we ascribe it to the Lord; whence it comes, that God usually in the dispersing of contingent things turns them rather by accidental causes, by casual things, then by those causes that have influence into their effects; for therein his own hand is most seen, and the greatest glory gotten. Pro. 16.14. Object. If this be so, that chance falls out, may we not demur with the Philistines in what happens, whither it is God or Fortune that smites us? Chance or Fortune is taken two ways; either for a cause itself opposed to the Divine Providence (as Epicures, Resp. Te facimus fortuna Deam coeloque locamus. Philosophers, and many of the Vulgar take it;) And so it is a very Fiction, mere Fancy and vain conceit; the name of Fortune having been brought in by error and blindness (saith Lactantius justit 3.29.) And thus did the Philistines conceive of it. Or else it is taken for the hiddenness or secrecy of a cause; when the cause of a thing is secret and hidden from us; the appointment disposing, and Providence of God is not seen of us (as here we are to understand it.) So that we need not question whither there is a cause or no; (For nothing falls out (no not a sparrow on the ground) but it is by God's Providence and ariseth from the universal cause of all) There is nothing done nor suffered to be done, but God either doth it or permits it, seem it to us never so casual, Pro. 16.33. See Gen. 24.15, 20, 21, 26. I pass this point with a word of Use. Use 1 Boast not thyself of to morrow (saith Solomon, Pro. 27.1.) for thou knowest not what a day may bring forth. Canst thou conclude peremptorily what is in the womb before deliverance? No more canst thou tell what the day travels with. Little did job think in the morning when he arose, that such tidings should be brought unto his ears before the evening; that that day traveled with such a birth, as the loss of his goods, Children, etc. and he be left as poor and naked, as he was when he first came into the world. Ahab, Saul, Haman, thought as little they should so speed, having made such strong preparations as they had made, to effect their purposes. Be the Cause never so fair, yet the Effect expected may prove abortive, and that fall out thou never lookedst for; daily experience we have of this, and that Proverb verifieth it, Man purposeth but God disposeth at his pleasure. This Doctrine well learned will cause us, 1. To be abundant in Prayer, as you see Abraham's Servant was, Gen. 14.12. It will free the heart from distracting cares, wherewith it is so often disquieted about the success and event of things, 1 Peter 4.19. And lastly it will work Patience in all Afflictions that befall us, job. 1.20.22. Come we now to the Persons, first who helped not; They are first set forth by their Calling or Profession, one was a Priest, the other was a Levite: Both of them were Spiritual Persons, and were Ministers about the Temple. The office of the Priest was to offer Sacrifice; burn Incense; 1 Chro. 6 49. & 2 Chr. 29.22 Numb. 10. Levit. 13.2. Mal. 2.7. sound the Trumpets; slay the Beasts; lay them on the Altar; dress the Lamps; judge of Leprosy; instruct the people. The office of the Levite was to set up and take down the Tabernacle; to bear it, and the vessels of it, etc. Numb. 4.3. Both were Ministers, both jews, both of Jerusalem: These pass by the same way where the wounded man lay, Observe first Doct. The way of the Priest and Levite is the same with that of other wounded men, Rom. 3.23, 24. Isay. 53.6. Reason. They came from Adam as well as others and were in his loins as well as the poorest and basest. Use 1 If then they be tempted, wounded, spoilt, wonder not at it; the Devil is most busy with them more than with others, Zach 3 1. Luke 22.31. 1 King. 22.31. and therefore expect to find th●m assaulted, yea often foiled, they are men of like passions with yourselves, Acts 14.15. Did Papists believe this, would they deny marriage to Ministers, as if there were some new way laid out to Heaven for them; and they in no danger of the sin of incontinency, and so no need of that remedy? Secondly we may hence observe, Doct. That in the same way the event is not alike to all, Luk. 17.34, 35, 36. Luk. 23.39.40. The whole book of salomon's Proverbes is a proof of this, (besides many instances that might be brought if need were) as in Moses smiting the Rock twice, he is blamed for it: The King of Israel's smiting it thrice and is commended for it, but blamed for doing it not. Moses numbers the people and is praised; David numbers them and is punished, etc. Abraham laughs and is commended, Sarah laughs and is reproved, etc. Reason 1 Some are in their calling, others not; as when God willeth Samuel to sacrifice; Phineas to execute judgement, which done by them when ca●led thereunto is pleasing; but for others uncalled to undertake such things, God approoves not thereof, nor will accompany with a blessing. Reason 2 Some aim at the right end, and observe due circumstances in their actions, which others do not: Moses, Samuel, jehosaphat, Elijah destroyed Idols and Idolaters, so did jehu also; but not with a like success: For jehu had a base end, and what he did, he did with a corrupt mind, poisoned with Ambition, 2 King. 10.31. He aimed therein at his own Praise, therefore the Lord threatened to punish him, Hosea 2.4. though he blessed others. And lastly it is Gods good pleasure to have it thus, that we may know it is not in the way, nor in the means, see Eccles. 7.14. God hath made this contrary to that, he takes different courses with men, that men should not find the print of his footsteps, so as to say God will certainly do thus or thus, for all his ways and actions are past finding out. Use It is a great error than to conclude peremptorily of the like event in that way which others have met withal before us. In the way of sin some have met with Grace, as St. Paul did, so David and others of the Saints, but doth it necessarily follow all shall have the like good hap? Some have been taken in the act of their evil, as Belshazar, Herod, Ananias, Saphira, etc. All are not; some men's sins go before to Judgement, some men's follow after, 1 Tim. 5.24. Expect not ever the like event. Thus both in the ways of judgement, and in the ways of Mercy the event may alter; Pharaohs Bakers head may be lifted up and so the Butlers, but one to his ruin, the other to advancement: So in all other ordinary actions and passages of thy life observe it, and apply it as occasion shall be offered, and learn to judge of things aright, not always by the way and means, (though they promise fair) but acknowledge God in all thy ways and undertake, Pro. 3.6. We spare any larger prosecution of these points: Come we more particularly to the Persons spoken of. A certain Priest, Text. etc.] Our Saviour doth instance in a Priest and Levite (rather then in any other person) the better to convince this Lawyer, who conceited that the jews were no way wanting in works of mercy; Our Saviour by this Parable shows, that the best, and those most noted for works of Charity (even these spiritual persons the Priests and Levites) were herein much wanting, and so no wonder if others were from whom was less expected. Our Observation is, Doct. First, Spiritual persons in a special manner should be pitiful. See Tit. 1.7, 8. 1 Tim. 3.2. You may read 2 Kings 4.1. The distressed widow comes to a Prophet to bemoan her condition; every one would not be sensible of her Affliction; if they did pity her, yet little hopes there was that they would relieve her; A Prophet she hopes will do both: Into Elishaes' ear she unloades her griefs. The like course takes David and flies unto Abiathar the Highpriest when he was an hungry and in distress, 1 Sam. 22. Reason. And no wonder: For they are Gods Chaplains in ordinary: they serve that Master who is merciful; him they should imitate, and learn to be merciful as he is merciful, Luk 6.36. What Scholar but will imitate his Master's exercise? 2. They have received more mercy, and drunk deeper in that cup than others have, 2 Cor. 4.1, 2. Who ever (then) are, it is expected they should not be wanting in this duty. 3. In every good duty Ministers should be Examples unto others, in Word, in Conversation, in Charity, etc. 1 Tim. 4.12. The Minister is to the people as the shadow to the body, if the body stoop to the Earth the shadow will not be upright towards Heaven; thus we see there is good reason for the point delivered. Use This concerns both us, and you. First we who are Ministers must be careful that we be not wanting in this duty, nor give any just cause to the world to follow us with their outcries that we of all other be most cruel, covetous hearted, etc. Charity becomes all men, but above all men, the men of God: If we want bowels in us where shall men find them: If Mercy be a lamp in others, it must be a bright Star in our Breasts. A Jewel more precious than all the Stones in Aaron's breastplate. For 1. We are men of God, 1 Tim. 6.11. and therefore should sly all covetous and earthly practices. Fishes love the Salt-waters, yet birds of the air fly upwards towards Heaven, and whilst the Ant (a creature housed in the Earth) makes abundant provision for herself; the Fowls of Heaven neither sow, nor reap, nor carry into Barnes. O! How unnatural is it that they, next Heaven by Vocation, should yet in respect of Conversation be furthest off! Nothing further from Heaven, nor more unlike God than Uncharitableness. 2. We preach Charity and Mercy, that is the Sum and main Scope of all our Sermons: It being the abridgement of the Law, and the Tenor of the Gospel. Faith is the Centre, Love the Circle. All our Doctrines and Conclusions are but lines drawn from the Centre to the Circumference. To come without Charity is to come into the Pulpit without our Compass; and shall we commend that cheer to others we refuse to eat ourselves? Or lay out a way for them to walk in which we refuse to tread ourselves? Bilhah and Zilpah brought forth children to jacob and they were free, yet their mothers still remained bondwomen: Shall we infranchise our Auditory in the liberties of Charity, and suffer out own hearts to be bound with the shackles of uncharitableness? Nay, as we preach Charity, profess Charity, and pray for Charity: So we must open our doors to Charity and give it entertainment. 3. We in a special manner are commanded to entertain it: Simon lovest thou me, then feed my sheep, feed my Lambs, etc. David knows not whither to go for bread, but to the Priest in the Sanctuary of the Lord. Where should the Beasts of the Forest drink? And the wild Asses quench their thirst, if not at these Fountains? Object. But non habemus unde, we want wherewithal? Respon. Habet semper unde det qui plenum pectus habet Charitatis (saith S. Austin) Some way or other we may be comfortable to distressed ones. S. Paul shows, 1 Tim. 5.10. wherein poor widows might be hospitable. If with S. Peter and S. john we want money and meat, yet we may and must by our Prayers and counsel succour those that are in need. Secondly; may we rot be wanting in this duty? Then much less, cruel: God complains, Hos. 6.9. that as troops of robbers wait for a man: So the company of Priest's murder in the way by consent. 1. There were many robbers and so not so easily avoided. 2. They joined in troops and so hardly to be conquered. 3. They fell not only to robbery (which had been fare enough,) but to mutther. 4. They were not Thiefs, who did all this, such as professed not God; but Apostated Priests, such as rob under an holy garment or Prophet's mantle. It may be some such one may be found, one judas amongst the twelve Apostles. 5. They do it by consent, yea Agendo agunt, They commit it, it is their practice. Now if the Priest and Levite are, as you see here in our Text, condemned for not succouring the wounded man, what shall become of those who give wounds, and that murderous ones; so do Heretics, Schismatics, and false Teachers? The Damnation of these men slumbers not. Use 2 Next this concerns you the People: It was an order and custom in S Augustine's time, that the poor should beg of none but the Priest, and if he had not wherewithal to relieve them, they might exclaim against him for not more effectually moving the people; for from them must the Priest receive that he may give. Indeed all the Charity of the world is put upon us; other men rid their hands of it and conceive it only a ministerial duty, as if we only were bound to do all things: But what receive we? Let us demand but recompense for our labours, we are counted covetous; if we give not, we are deemed unmerciful; whilst in the mean time you are guilty of iniquity, and abridge the Priest and Levite of his means, by Customs, Impropriations, forged Cavillations, etc. Such is the injury of the world; yea such is the Pride of many Parishes, that the Minister must be always the poorest man in it: For by this means the poor Minister may not dare to reproove his rich Benefactors, lest he lose his contribution. Would you have the Pot of Charity seethe and yet allow no sire to put under? Or would you have fire in the Sanctuary and yet allow no Fuel? Can the Lamps burn without Oil? That the Altar should have maintenance, for her servants, none but those, who wish there were neither Altar, nor Minister; no Gospel, nor Preacher; rather than their heirs should want a Personage, or their Horse-heels litter, will, or can deny. Read Gal. 6.6. 1 Tim. 5.17, 18. 1 Cor. 9.7. and see how the Apostle labours about this point; who having laid down for a Position, that none goeth to warfare at his own charge, nor plants a Vineyard, but eats of the fruit. etc. He than meeteth with this objection, you speak in your own cause and are partial. No saith St. Paul, the Law saith what I do; for there it is written, thou shalt not muzzle the mouth of the Ox, etc. And why was that? Surely to encourage Ministers; for, for our sakes no doubt this was written, that he who ploweth should blow in hope, etc. God having made a Statute of provision for his Clergy, that we might not be left to the wills and allowances of those men, whose sins we must reproove, nor feed upon arbitrary Contributions, or Benevolences: Having answered this objection he proves the point, and brings an argument drawn from equity: If we have sown unto you spiritual things, is it a great thing if we do reap your carnal things? Do you not receive far more from us than we from you whilst we bring Salvation unto you and receive some small portion of food and raiment from you? besides, they that minister about holy things, live of holy things as you well know. Nor was this a Statute and Law in jacob concerning the Levite only, but in Israel also and concerneth the Minister of the Gospel; for even so hath the Lord ordained; what can be said more fully for Minister's maintenance? And yet how many think it arbitrary at their choice whither they will give the Minister any thing or not? You shall have some give more for a Licence to keep a dog, to eat flesh in Lent, etc. than to the Minister for feeding his soul all the year. Object. But the Clergy is rich? Resp. It is truly answered, there are but few that are so, and those that are, are such, 1. As have been enriched by some Patrimony, Dowry, or Gift of Friends, 2. As have lighted on the unruined things of the Land, which stood out of the Pope's way, and in the sickness of Superstition escaped of Impropriation, or that which Sacrilege hath not let blood by Custom, Composition, Depopulation, etc. 3. Or those, Antiqui Heroes nati melioribus annis, that came to their live when that good Queen Elizabeth came first to her Crown, at which time Benefices were not at so high a purchase, as afterwards they were; they went a begging then, as Ministers do now. 4. Or lastly, Such as distil a dry Rose cake for water; by Parsimony and miserableness get something out of gentlemen's leave, and thresh over the straw again for a few grains of wheat: But notwithstanding scarce one of a thousand is called by any other title than a poor Priest or Minister. Object. 2. What the Law gives, you have? Resp. God's Law is the best Law; give us what that gives, we ask no more. 2. Press not man's Law too fare: Sure I am you expect more from us than humane Law can extort from us; should we preach no more Sermons in a year then Law exacteth at our hands, you would complain of injurious dealing; Why should you require above statute work, when you give but statute wages? Besides know, 3. The Law leaves something to the liberty of thy conscience to be answered in a higher Court. Object. 3. What would content you? you never have enough. Resp. Let God determine that: See 1 Cor. 9.14. we desire no more than we may live upon. 1. As men, so we must have for necessity and delight. 2. As Believers, so we must have sufficient to lay up for those whom we are bound by the Law of nature to provide for, 1 Tim. 3.2. 3. As men of God, so we are to have wherewith to maintain the duties of our Callings, and Confirm by Practice what by doctrine we teach, 1. Tim. 3.2. Doct. A second Observation I commend unto you hence, is; Where we look for most, there oftentimes we find least. This Priest and Levite which passed by were not only spiritual Persons, but Country men, and fellow Citizens; of the same Religion, under the same Political Government, yet these help not. This dealing God finds from his own Vineyard, he looked that it should bring forth grapes, for which be had done so much, but it brought forth wild grapes, Isay 5.4, 7. judah dealt treacherously with God, and went a whoring from him when other Nations forsook not their gods. Marry shall spend more tears upon Christ's feet, than Simon from whom Christ deservedly might challenge more. A Samaritane (who was a stranger of all the Lepers cleansed) he only is found to return with thanks; Luke 17.18. Christ shall have his tithe out of a strange field, when his own flock and Parish pay him none. This man finds in every Relation, as might be showed betwixt Father and Child, 1 Sam. 20.30. 2 Sam. 15. Husband and Wife, joh 2.9, 10. Gen. 19.26. Judg. 9.5. Betwixt Brother and Brother, Gen. 4 8. Psal. 105.17. Gal. 4 29. Numb. 12. ●. Betwixt Kinsman and Kinsman, Mark. 3.21. Betwixt Countryman and Countryman, 1 Cor. 11.24. Betwixt Friend and Friend, 2 Chron. 24.21. job 19.13. Psal. 38.5. & 41.9. & 55. ●6. Betwixt People and Ministers, Cant. 5.7. john 4 44. Betwixt Minister and Minister, Mark 6. ●. john 3.25. Gal. 2. Betwixt Professor and Professor, 2 Cor. ●1. 26. In all these Relations we stand fast bound one u●to another, and should expect more from these then from others, yet there (you see) lest is found; salomon's Proverb is daily verified, Prov. 19 7. All the Brethren of the poor do hate him, when a man is in distress his nearest kindred will despise him; much more his friends; such as are Companions only, go fare from him and estrange themselves, and Prov. 27 10. A neighbour near is better than a Brother fare of, and is sooner found to help one, than a Brother. And that of a wiser than Solomon (our blessed Saviour himself) who tells us, that a man's foes shall be those of his own house, Mark 6.4. Use. When we see such things to happen, wonder not, as if some new thing befell us; we expect much in such days as these, wherein knowledge doth abound, etc. but we find little fruit; think not this strange. The Inhabitants under the Torrid Zone (as they writ) are more troubled with damps then those under the Frigid. The bright Sun of Knowledge shining amongst a people hath ever been answered (through inward coldness of heart and spirit) with the damps and suffocations of piety and justice. Thou hast a friend, a child, etc. whom thou hast done much for, who yet hath dealt treacherously with thee; be not too much cast down; God (happily) fee thou didst place thy hope in man, or too much didst affect the creature; so that God was almost forgotten to be thy stay. Whilst Naomies' sons and husband were alive, Ruth 1. we find no motion of her reciting home to judah; but when these were remooved and they failed her, than she thinks presently of returning unto her Country; we cannot so hearty think of our home, and God above whilst we are furnished with earthly contentments: But when God strips us of them and causeth them to sail, then straight way we pitch on him and mind home ward, Psal. 27.10. And when he saw him, he passed by on the other side] Text. We have seen these Passengers described by their Profession, now see their Disposition. 1. Generally notified, in that they passed by on the other side. And 2. More particularly aggrivated, in that seeing him in the way, yet they passed by, etc. They saw him then, and this was an aggrivation of their fault, in that they turned their faces from him whom they saw in misery. Doct. It is a fault (which many are guilty of) to turn away the face from the afflicted in the day of their distress, Obad. 1.5 Amos 6.6, 8. Isa. 53.3, Pro. 21.13. 1. It is a breach of God's Commandment, 1 Thes. 5.14. Reason Comfort the feeble minded, support the weak, etc. 2. It is most unnatural, as the Apostle showeth, 1 Cor. 12 and argueth want of God's blessed Spirit. 3. It shows there is no fear of the Almighty in us, job 6.14. Use 1 Such deserve Reproof: First, such as will not step aside to visit those who are afflicted, but turn away their eyes and faces from them (as from an object that may not be endured to be looked on) out of a desperate resolution to do nothing for them, fearing lest their conscious eyes should check their churlish hearts, for their barbarous inhumanity: Such would do well to remember what is said, Pro. 21.13. These come short of the Charity of this Priest and Levite, yea these men fall below the very Beasts (as Sheep and Swine) they will come and look upon the wounds and distresses of their fellows, while these do what they may to put away the cries and groans of those that be miserable. A second sort are such as look on and see, yet are nothing moved nor affected with the distresses of their Brethren, Ester 3.15. They with Haman are in jollity, whilst Shushan is in Perplexity: So Amos 6.6. These sort of people jump with this Priest and Levit in their Charity and no whit exceed. A third sort to be reproved are they, who add affliction to affliction; it is wicked, miserum relinquere, but worse it is, miserum facere. If these Passengers be taxed for not helping this rob Traveler, what think you shall their punishment be that spoiled him? What do you other who charge the afflicted of Hypocrisy, and by your insolences and other cruelties make more bitter their afflictions, giving them Gall for meat, and vinegar to quench their thirst? Let such consider what is spoken, Ps. 69.24, 26, 27. & Psal. 109.16. It is dangerous to make their backs blew which are already black with smiting. This for Reproof. Be we next persuaded. Use 2 Not to turn the eye away from any, when by God's Providence we are called to be eye-witnesses of their Calamities: Saint Austin seeing a poor miserable man took occasion thereby to admonish himself and his Company, Aut sumus, aut fuimus, vel possumus esse quod hic est. St. james 1.27. makes it a badge of that Religion which is undefiled, to visit the Fatherless and Widow: It would wonderfully affect the heart (as hereafter we shall see) and stir up compassion in us; in which respect the Wiseman saith, It is better to go to the house of mourning then to the house of feasting, Eccle. 7.2 And Pilate to move compassion presented Christ unto the Jews scourged, saying, Ecce homo, behold the man. Object. But I cannot endure such objects, my heart faints within me to behold them? Resp. Yet thou beholdest daily objects that are worse and more loathsome in the eyes of God, and his blessed Angels. 2. Christ looked upon a worse object when he looked upon thee, yet he turned not away his face; why dost thou from any of his members? 3. Do what thou mayst, knowing God accepts the will for the deed, if it be sincere. Object. But say the disease be infectious, am I bound to visit? Resp. No, unless thou be strictly tied by some special bond: We are not to thrust ourselves needlessly into any danger. 2. Yet such would be spoken unto, as Daniel was through the Den: we may visit yet keep of the infection. He passed by on the other side] Text. It may be it was not in popular view where the man lay; the Pharisees must do what they did with a witness (for fear that God should deny the debt) all they did (as our Saviour saith) was to be seen of men; Mat. 6 23. there being no body to look on, was the reason (say some) they passed by on the other side and left him unsuccoured. But secondly, and especially they thus passed, Ne cadaveris contactu pollueretur (Beza in Loc.) lest they should be defiled. The Law forbade the Priest to touch any dead corpse; had he been dead (which yet he was not) they had observed the Law and done well to have taken the wind, but now they shown themselves right Pharisees, more to respect a Ceremony then the weightier matters of the Law. Out of their school learn this lesson, Doct. If we would avoid danger and infection, then to shun the means and occasions thereto conducing, Pro. 4.15. & 5.8. job 31.1. Gen. 39.10. Ps. 119.37. Use. Those come short of the wisdom of this Priest and Levite, who pretending to avoid the infection of sin, yet avoid not the Persons in whom that corruption reigneth: who so would avoid the Plague will balk the house wherein the Infection dwelleth: Miserable folly! We hate the Plague which may kill our bodies, we love the Plague which will kill our souls. If a man lie sick in the streets we take the wind of him, we eat him and walk aloof: But with Adulterers, Swearers, etc. we compliment and close, yet only of these we have a charge de non tangendo, not to accompany them. Eph. 5. This argnes an unsound heart, for the occasion will discover us, Heb. 11.15. Use 2 As we desire to shun sin in the action, eat it in the occasion; for if occasion be not sin; yet it is a friend to sin: Saepe occasio peccati voluntatem facit peccandi (Isidor, Sol. lib. 2.) there be sparkles in a Flint, which being let alone are quiet and appear not, but strike it with a Steel than you shall discover those which are able to kindle a great flame: The sparks of sin are raked up in the embers of our affections, let them not be stirred with occasions, they are quiet, but when opportunity blows them there is danger. Bees in Winter (you know) keep their Hives and will not expose themselves to the bleak air, sharp winds, bitter frosts: Such should be our wisdom, if we would shun danger: And as those that desire to hinder the generation of bad creatures, keep the male and female asunder the one from the other: So should we keep such enticements from our hearts what lies in us, see Isay. 33.15. Object. But if all occasions of evil are to be avoided then good duties are to be omitted; for from hence doth Satan take occasion to ensnare us. Respon. It is true that David speaketh, Psa. 142.3. In the way wherein I walked have they privily laid a snare for me: Man in his innocency was not free from this; Paradise was made for man, yet there behold the Serpent: And thither he no sooner came than he fell to work. But occasions are of two sorts. First. Such as are given to Satan and our own corruption, as things either simply evil or else in themselves indifferent, which yet we, (such is our weakness) cannot use without sin. 2. Such as are not given by us to them, but only taken by them; as Prayer, Alms, Hearing, receiving Sacraments, etc. these may not be refrained nor omitted, because of the occasion of Pride and Vainglory, but God's assistance is to be craved: Those of the former sort must carefully be avoided: As for example, if one find himself in such a company in danger to be entangled, apt to learn their ways, join with them in their courses; it is wisdom to forbear that company what may be: So in the use of the creatures: He that finds himself apt to Drunkenness, he may not look on the wine that is in the cup, nor be so bold with it as another may. The like I might say of Recreations and Passions. But I conclude the Use with that which Plutarch reports of Cotys King of Thracia, who being by nature very choleric, and having many curious glasses presented to him, broke them presently, fearing lest he should deal too cruelly with his servants, if in case that any of them should be broken by them: His practice may teach us this care, wisely to prevent the occasion, if we would the danger. Doct. Next in that the Priest and Levite passed on the other si●e to avoid legal uncleanness, neglecting the work of mercy, which was to be preferred, we may observe the nature of Pharisaical Hypocrites, more to regard the Ceremony than the Substance (as our Saviour tells them) Matthew 23.23. They strain at a Gnat and swallow a Camel, Matthew 26. They make much a do about Mint and Cummin, some smaller matter, when in the mean time the weightier matters of the Law are neglected: Care indeed should be had about all; But the greatest and weightiest matters most, and the less, least. And likewise a Levite when he was at the place came and looked on him, and passed by on the other side. Text. Vers. 32. ] Both were spiritual persons (as before was showed) yet the Levite was inferior to the Priest, ●hey were adjuncts to them, Numb. 18.2. The Levite here comes after, yet treads in the same path the Priest had trodden before him in. The Person here spoken of, together with his Behaviour is considerable; The Person was a Levite his Behaviour and Carriage was like the Priests. As the Priest had done so did he, first observe Doct. In evil practices there will be some (and that of note) to follow. Belzebub fell not alone from Heaven; thousands of Angels fell with him in that confederacy: Those three conspirators, Corah, Dathan, and Abiram shall have 250. Rulers, men of Renown, Num. 16. 2 Sam. 15. and famous in the Congregation to join. Absalon shall not rise up in rebellion against the King (his Father) without seconds. jeroboam shall not be an Idolaser alone; no sooner shall he set up his Calves, but Israel will be on their knees. Balaams' way shall be much beaten with the feet of followers, 2 Pet 2.15. jude 11. He is a mean person that draws not some Clients after him; Even Theudas and judas shall have their four hundereds to accompany them. Use 1 Which discovers the folly of those who bear out all Reproofs with this, They are not singular. And who is? Did you ever know Adultery, Drunkenness, etc. to be without Clients? As Eliphaz said to job 15.7, 8, 9, 10. So seems the sinner to speak? Am I the first in wickedness that was borne? Do I restrain sin to myself, what know I that others know not, or do I that others have not done before? With us are both the aged and the gray-headed much elder than thy father. But let me tell these, the way is broad that leads to Hell, and there be passengers enough to accompany such as are bound that way. Singularity is a fault in many; yet it is a virtue (and so to be esteemed) when vice grows into fashion, Mat. 5.46. Use 2 See then that we be not infected with the contagion of bad example: There will want no enticements unto evil if we have any inclination that way: We need not be the first inventors of the trade; there are who be before us, and divers will accompany us: The ice is broken for us; the path beaten out; and no inducements wanting to bring us into the snare. Our watchfulness therefore should be so much the more, especially considering the proneness of our nature apishly to imitate the worst. Let but Corah kindle the fire two hundred and fifty Captains will bring sticks to it, and all Israel will be ready to warm themselves at it being kindled. Further in that the Levite (who was inferior to the Priest) followed after in the same Path and Practice; Note Doct. Inferiors usually follow the example of their Superiors, As the one doth so doth the other, Pro. 29.12. Luk. 23.11. Gal. 2 13. The very Heathen had their Imaginary gods for guides, as jupiter, or Mercury: them they invocated, them they imitated: Augustus a learned Prince filled Rome with Scholars; Tiberius with Dissemblers; Constantine with Christians; julian with Atheists; nor is there any such authority given to sin as by the example of Superiors. There is a double beneficial Use to be made of this. Let them that are in Authority and place look in a special manner to their lives. It is the unhappy desire of wickedness to be the ringleader of sin: Every accessary is faulty enough, but the first Author is abominable, a● was jeroboam, of whose fact all agea ring with the accent of dishonour, jeroboam the s●nne of Nebat that made Israel to sin. Imitators of evil deserve punishment, the abettors more, but there is no Hell deep enough for the leaders of public wickedness: eminent persons in sinning (with Samson) pull down these pillars of goodness that shall not only quash themselves, but be the ruin of thousands. Their facts become examples, their examples Laws; and it is usual with men to follow the Law of Fact, before the Law of Faith. We read Ezra 9.2. When the people had taken them strange wives of the Idolatrous Nation; it was told Ezra and with this addition that the heads of the Princes and Rulers were the chief in this matter. And Numb. 25.4. We read that God charged Moses to take the heads amongst the People and to hang them up: In the practice of sin the chief and the most eminent are usually most faulty; For the multitude (as we say of Bees) will follow their Master. If jeroboam will set up Calvish Deities, he shall be sure of brutish subjects. From whence hath grown all our strange disguises, Fantastical fashions, painted faces, apish gestures, but from the example of leaders? These are the party coloured rods after which inferiors conceive: Till sin got courage from their example, it went about like a fatherless child, every one did shut their doors against it, but when once Superiors taken it in, Inferiors fostered it, and now it stands up in defiance: Though it be a bastard, it dares challenge the true heir, and wrangle for the inheritance. You that are above others give good examples, be not to others examples of transgressions lest God make you examples of destruction in the end. Use 2 Secondly, this concerns inferiors; seeing we are all apt to follow, let us cast our eyes upon those patterns that are best worthy, and prefer those. Vice should have no whit the more credit with us, because persons eminent and great do practise it, they are Superiores caet●ri●, but there is Superior supremis. Eccles. 5.8. He that is higher than the highest regardeth it, and there be higher than they. There is no respect of Persons with God, the poorest may say to the richest, as the Malefactor to his fellow on the cross, Thou are in the same condemnation with us: Say not then, I did it, but there were better than I did so: Such were in the Company whom I durst not displease, etc. It is better to prefer God's honour, than man's humour; and at that day when Sceptres and Sepulchers, shall be all one, you will find that there is no Protection in any Lord against the Lord of Hosts. Again observe we, Doct. Evil doers are very like in their behaviour and manners; As the Priest did so [likewise] the Levite, The world is conformable unto itself. Rom. 12.2. So 1 Kings 15.3, 26, 34. & 16.2, 26, 31. 2 Kings 8.18, 27. & 13.6, 11. 1 Kings 17.8. & 21.21. jude 7. One unclean Person imitates an other, and verse 11, one Conspirator follows the tract of another. So 2. Pet. 2 15. Sorcerers imitate Sorcerers, and Act. 7.51. As the Father did so do the Children. Reason And no marvel, seeing they are Children of one Father: They walk by one Law: They are guided by one spirit; and so cannot but walk in one and the same way, Ps. 1.1. Use It may teach us to beware how we follow such; if we would not be branded for sinners, let us not conform unto their practices, The world will swear and lie, cousin and defraud, that it may grow rich: If we do [likewise] we conform unto the world. The world like a Weathercock turns with every wind, if we do [likewise] we then conform unto the world. The world is impatient of reproofs, and will not endure to be told of its faults; if we do [likewise] we then conform unto the world: And in so doing can we expect to be distinguished from the men of this world either here or hereafter? So much for the Letter: of the Mystery yet further. This Levite and Priest, who here passed by without helping the wounded man. (though they looked on him) no●e forth unto us the whole Mosaical Law with the Sacrifices and Ceremonies of the same: Sacerdos & Levita praetereuntes legem & sacrisicia vet. Test. denotant. Chrysost. All which look on man fallen, and discover his sin, but can neither help nor cure: they leave man still wounded, pouring in neither oil to supple, nor wine to cleanse. The first Conclusion we lay down is this, Doct. Man was not wounded by the Law: The Priest and Levite did not wound this man: They were not the Thiefs, though they did neither help nor heal him. The Law than is not the proper cause of death to any; it doth not properly, as a working cause, wound the soul of man nor make him liable to damnation. There was (you know) condemnation enough in the world between Adam and Moses, before the Law was published anew, and however it be true that the Law shall prove a Condemning and a Judging Law to all impenitent ones and unbelievers; yet this was not the primary intention of it▪ no more than it was of the Gospel to condemn men by it, which yet will be a savour of death unto death to all that despise it, Deut. 30.15. Leu. 18.5 Eze. 20.11. Rom. 10.7, 18. Object. But, Ezek. 20.25. I gave them Laws that were not good, and judgements whereby they shall not live? There be three sorts of Laws or Precepts. 1. Mala, as Mich. 6.16. the Statutes of Omri. 2. Non bona, as the Ceremonial Law. 3. Bona. So the Moral Law. Now those Laws there spoken of were the Laws of Ceremonies, which the Lord calls not good; because they could bring nothing to perfection, being but shadows of things to come, Heb. 10.1. But the moral Precepts are just and holy, and the man that doth them shall live by them, Gal. 3.12. Object. 2. 2 Cor. 3. ●. It is the ministration of death? Resp. So it is accidently (as we shall show anon) not because there is any imperfection in the Law, but from the weakness of the flesh, which is not able to keep the Law; whence it propounding a curse to all that do not keep it, and showing withal no means to avoid it, man is affected to it as to an enemy, that seeks his destruction and ruin, so that this ariseth not from the Law, but the infirmity of the flesh. Use. Such then as think it is the proper work and effect of the Law to wound the soul, and disquiet the heart, are much deceived; the proper cause of that is our own guiltiness. The Physician that shows me a disease is not the proper cause of the disease: So judge we of the Law. Secondly, in that neither Priest nor Levite did help this man, Observe we, Doct. There is no Salvation by the Law, Though death properly be not by it, yet it cannot cure nor save. See Gal. 3.21. Rom. 8.3. Act. 13.25. Heb. 7.19. & 10.1. Reason. The Reason the Apostle gives, Rom. 8.3. the Law by sin is become weak and unprofitable to the purpose of Salvation and Justification. It is not weak either in Precept or in Doctrine, but only in justifying of man; and this not in itself, but by accident; because we are naught and not conformable unto it; for if we could perfectly keep it, it were as able to justify us now as ever. There are three things required to the justifying of us before God; all which are impossible for the Law to do. 1. To offer us forgiveness of those things we do against the Law; Now the Law accuseth, but absolveth not. 2. To work Faith in us to lay hold upon forgiveness being offered, which the Law cannot engender. 3. To put strength and power into us, that we may be able to keep the Commandments of the Law to the ends of our lives, All which are impossible to the Law: It instructeth what to do, but ministereth no strength to do what it bids, Praecipit non adjuvat; Lex offered, & affert Evangelium. (that is the office of the Gospel) For these purposes the Law is weak, uneffectual and feeble, but that cometh not from the Law, but from our Flesh and corrupt nature. A carver cannot cut the Image of his Prince on a rotten log, but that is no fault of the Carvers; The Law hath skill to justify, but cannot do that feat on our rotten nature. Use Vain is the hope of those who look for Salvation from the Law, whither Ceremonial or Moral, many please themselves in Ceremonies, other with their good deeds: These will be found too weak to effect it. Papists in a special manner might do well to see their error, who suppose the Law (even since the fall) to be propounded as a means of Justification (at the least) in the sight of God. Object. But it is improbable that God would give a Law that none can keep, Promise life under an impossible condition, and damn for that, which man hath not ability to observe. Resp. 1. When God first gave the Law, it was possible to be kept by man; he had strength by Creation given him proportionable to the duties in his Law enjoined: Shall not the Landlord challenge his rent of his tenant? What doth God more. 2. That the Law is impossible to be kept is not God's fault, but ours, as I shown, Rom. 8.3. 3. God by such exaction aims at this, to bring us to an acknowledgement of our misery, that so in Christ he may have mercy on us, Rom. 11.32. A third Conclusion is, Doct. Sin is seen and discovered by the Law. As this Priest and Levite came and looked on the man and so discovered him: So doth the Law, See Rom. 3.20. & 5.20. & 7.7. And in this respect it is said to be a Glass, jam. 1. Given to the disobedient, 1 Tim. 1.5. This it doth. 1. In discovering the depth and foulness of sin, the guile and deceit of the heart by nature, giving some evidence to the soul of the horrid vengeance due thereto. 2. Rom. 3.19. Gal. 3.10. By applying wrath to the soul in particular, pronouncing him to be a cursed Creature in respect of it, and exposed to all that wrath which sin hath deserved. 3. By awaking the Conscience, begetting in a man the spirit of bondage and fear, so as that a man knows not what to do, Act. 2.37. nor which way to turn. And this the work of the Moral Law in respect of sins discovery. As for the Ceremonial part of Moses Law that likewise was a help this way; the jewish washings, Sacrifices, Rites, etc. Did not other then discover our misery and the penalty due unto transgression, and so send us unto Christ, that by him our wounds might be healed. Use Hence we may see the Reason why so few are sensible of their natural condition: The Law hath not yet looked on them. Hagar cried in her affliction and was heard: So he who is under the Law, and hath his conscience awakened by it, will so cry as to be heard, Acts 2.37. & 16. It is truly said, Our hearts are all of sin, but our ears are all of Mercy: He that will please us with a Song must set it to the Tune of the Gospel: We can hear nothing but Pax vobis, and see nothing but Ecce agnus: As if the Law were of no further use, like an old Almanac out of date. But the Law is to be preached and that in its own fearful shape, in Thunder, Fire, Tempest, Darkness, Heb. 12.18. that so the conscience may be convinced, and room made and welcome prepared in the soul for Christ, which will scarce otherwise be. Hag. 2.7. The Prophet tells us, God must shake the Nations before the desire of the nations will come; so wedded we are to our sins, as that there will be no acceptance of mercy on fair terms. But of the use of the Law, together with the Abrogation thereof, more shall be said in the last point. A fourth Doctrine or Conclusion hence is, Doct. The discovery of sin is rather an accident than a natural and proper work of the Law. It is by Chance (you see) that the Priest and Levite came this way. Primarily and originally the Law was given. 1. To be a rule of life. 2. For a means of Salvation by keeping thereof, Leu. 18.5. But now after the Fall there were other secondary and inferior Effects thereof; whereof this was one principal, See Gal. 3.19. As for the Law of Ceremonies they were added to help the jews infancy, and fitted to their capacity and nonage, and shown what was sin ex accident and indirectly. Use. 1 This should teach us to admire God's Wisdom, who out of darkness can bring light, and so order sin as that it shall make for his Glory and the good of man. Use. 2 Also in looking on the Law, look not on it, as the principal of our good; or as the Glass to behold our perfections (as the Papists do) but accidentally to discover our blemishes. It is by accident that it doth enrage and stir up lust, Rom 7. It is by accident, that it doth punish and curse sin; (for punishment in no Law is the main intention of the Lawgiver) and that sin is discovered it is by accident too; for had there been no transgression there had been no need of this. The last thing to be observed is, Doct. That the whole Mosaical Law hath its pass, it goes its way and gives place to another: So you see the Priest and Levit did before the Samaritan came, see Luk 16.26. Rom. 7.4. Heb. 7.16, 18. jer. 3.16. This was typified by Moses and joshua, Moses led to the sight of Canaan, but then gave place to joshua, who gave entrance. And by Moses Sepulchre which could no way be found, which might signify the passage of the Law upon Christ's coming: So by Isaac and Ishmael; Gen. 21.10, 14 Ishmael served Abraham and Sarah till Isaac was born; but then he leaves the Family, and was put away with his mother: So the service of the Law is needful for the Church till Christ be come and form in us, Gal. 4. 1, 5, 19.31. The renting the Veil of the Temple from the top to the bottom (and sundry other things which I spare to speak of) did teach us this truth. Mat. 27.51. Quest. But is the Law wholly abrogated and abolished? Resp. Remember the Law of Moses was threefold, Moral, Ceremonial, judicial; that part which was judicial, was the doctrine of those external actions, whereby the civil Commonwealth of the jews was to be governed. These are two ways to be considered. 1. As they concerned the jews, as men in a common and general rite: The foundation of these is moral and so perpetual in the nature and equity of them. 2. As they concerned the jews in a Personal, Nationall, or singular rite, as that Law of raising up seed unto the brother, Deut. 25.5. Such as these are me●rly judicial, and so abolished, Christians not being bound to rule their Commonwealths after that form. That part of the Law which was Ceremonial belonged to Ecclesiastical business (as the former did to civil) and concerned Sacrifices, Sacraments, and other ritual observations; This took its mortal wound by the death of Christ, and with him died: For as it had Vigorem a Christo relationem ad Christum; so it had consummationem in Christo: He gave ceremonies their beginning, and he also hath given them their ending. True it is this Law was not presently thrown into the grave, but (according to the seemly burial of humane bodies) they had their funerals and were brought with solemnity to their Sepulchers. And he that revives them, shall not be in Austin's judgement, Pius funeris deductor, Aug Epist. 19 ad Hier. but Impius Sepulturae violator; not a devout solemnizer of the Funeral, but a profane raker in the grave, and the violator of quiet sepulture. Quest. But did all Ceremonies then utterly die. Resp. We must here distinguish betwixt Ceremonies: Some Ceremonies in the old Law were mixed (being natural and Ceremonial) as for the Elder to have a double portion; here take away the Ceremonial part as it figured Christ: So the Natural part of giving the Elder a double portion may be preserved. Thus cities of Refuge were appointed to save the mankiller from the Revenger of blood: There was a Ceremony annexed to this Law, that they should stay until the death of the Highpriest in the Cities of Refuge: Take away that Ceremony and the equity of the Law may stand, and Cities of Refuge be kept, that those who casually kill be not slain. Again, some Ceremonies in the old Law were typical, figuring Christ: These are dead, yea deadly in respect of Use: Of use (I say) but not in regard of Reading, Hearing, or having instruction from them. Others are Ceremonies of Order: These still remain; for Christ came not to destroy Order: God must be served with the body, and therefore of necessity there must be some outward observances. Provided, First, for number they be few. Secondly, for signification plain. Thirdly, for observation simple, far from ostentation, farther from superstition. So that this makes neither for jewish nor Popish Ceremonies: As for those Ceremonies of the Old Testament, they are not fit for us, the Church being now past her infancy and come to maturity of age. Saint Augustin tells of a Youth who came to Vindecianus a Physician, Aug. Epist. 19 ad Ma●cel. and was cured of his disease, after when he was grown to be a man, he fell into the same disease again, and applied the same receipt which he had used before in his Youth, and it almost killed him; He came to the Physician and complained of his Physic: the Physician replied, it was no marvel, for that might be wholesome to him when he was a youth, which now he was of age would be deadly. Thus the Ceremonies of the Law were profitable for the jews being Children, and taken at the Commandment of God; which now to us, who are become men in Christ, would be mortal. And for Popish Ceremonies they rather become the whore of Rome then the Spouse of Christ. True it is the Spouse of Christ cannot be without her Borders, and her Laces, yet she may not flaunt it like an Harlot, but be soberly attired like a chaste and grave Matron. The Church of Rome loads herself with a heap of gaudy Ceremonies which they obtrude upon the people, as principal parts of God's service, yea worship them and bind men's consciences unto them on pain of damnation, and so fall under Augustine's censure, digging into the graves of the dead for putrified and rotten relics. The Moral part of the Law is that which prescribes the rule of a godly and upright life, being divided into two Tables, the former concerning God, the other our Neighbour. Now this Law in Consideration of the Elect is abolished by the coming of Christ, and that both Quoad damnandi vim, as Rom. 8.1. and Quoad dominandi vim, as Rom. 6.14. Notwithstanding this; It hath the office of a Schoolmaster, Gal. 3.24. Now the office of a Schoolmaster is double, Dirigere & Corrigere; Arctius. So the Law directs and corrects: By fear of punishment it keeps under the Old-man, (the remnants whereof are yet in the best) and it directs and instructs the new man in the ways of God: The Law sends the Elect to Christ to be saved, and Christ sends us back again to the Law to learn Obedience. In consideration of unbelievers and Impenitent ones this Law is no way abolished; It seemeth to convince them, and condemn them without all hope of mercy; as for the other two profitable Uses it is no whit available unto them through their own default. The Antinomians then, who take away all use of the Law may see their folly. Christ met with none on the mount in his Glory, but Moses and Elias; the Law giver and the Law-restorer: to show that he did not only come to fulfil the Law, and institute the Gospel, but even to reconcile the Law and the Gospel: We must obey what God commanded by Moses, and what we cannot perform is supplied to us by our Belief in JESUS, Luke 16.16. Object. The Law and the Prophets were till john: why should we now have to deal with it? Resp. They were until john as a Preparation and Prediction of Christ's coming: He being come that Preparation and Prediction is ended; but still both Law and Prophets do remain, both to confirm us in the Faith of Christ and direct us in the way to Christ. Therefore Malachi the last of the Prophets in the very point of his passage towards the prediction of Christ, and of john the Baptist, seals up the Old Testament in his last Chapter with, Remember ye the Law of Moses my Servant. A man may not forget his Schoolmaster, because he hath learned his lesson: And to this we have a harmony of the Confession of all Christian Churches, Helvet Confess. Artic. 12. Gallica Confess. Artic. 23. Aug. Confess. Pag. 127. Scot Art. 15. Belg. Con. Art. 25. Argentivensis Conf. cap. 12. August. Conf. Art. 6. Use 2 If it be so that the Law hath its Pass, stay it not by the way: Seek not for life and Justification where it is not to be had; The Law can look upon you and further exasperate (as this Priest and Levite did) but it can do no more; thank it for this, and welcome Christ. But if you look for Salvation by the Law, Christ shall profit you nothing. The lower the Sun is, the higher is your shadow: and the higher it goes the shorter the shadow is: Whilst the Sun is before you the shadow is behind you; and you see it not, but turn your back upon it, and you see nothing but shadows: So whilst you look on Christ you will set by the Law of Ceremonies, but if you turn your backs upon him, Vmbra rerum will be your ruin. Abrogation is a plausible doctrine in popular estates, Proclamations concerning immunities from Tributes, is wonderfully well taken, such should this Doctrine in Divinity be: It is one of the great gifts and endowments bestowed by God on his Church, we should therefore joyfully entertain it, and stand fast in that liberty, wherewith Christ hath made us free, Gal. 5.1. Only take we heed that we abuse not our liberty, and we abuse it when we use it as a Cloak of maliciousness, 1 Pet. 2.16. when we plead it for a defence of sin: but we are made free from sin that we may be the servants of righteousness, Rom. 6.18. Secondly, when under pretence of Christian liberty we refuse to obey authority in things of an indifferent nature, 1 Pet. 2.16. 1 Pet. 2.16. The objection seems to be this in hand, We are freed (might some say) from Ceremonies or Ordinances in things indifferent. The Apostle answers, that our liberty should not be made a Cloak for our ill affectedness towards authority; for the Law of God must still direct, and that wills us to honour our Magistrates▪ and in what more than in obeying in such things as are indifferent; And so much for the first part of this Parable, proceed we. But a certain Samaritan as he journeyed came where he was, etc. Text. Vers. 33. The Priest and Levite pass by without showing any compassion. A third man comes, and he a Samaritane, who shows him mercy. By the way learn, Doct. The most want mercy; For one that shows it, two show it not, 1 King. 19 Rom. 11.3. jeremy 3.16. Isay, 57.1. Hosea 4.1. Amos 8.6. Psalm 12.1. 2 Tim. 3.2. Reason. And no marvel seeing there are so few righteous, Isay. 57.1. Iniquity abounds, therefore the love of many waxeth cold: And few there are that have tasted of God's Mercy in Christ. Secondly, those, who were, are not; God hath housed them before the storm comes, They are taken away from future evils. Isa. 57 1. Use. Shall not the Land then tremble for this, and every one mourn that dwells therein, Amos 8.8. There was a Church called Philodelphia, brotherly love, but where may it now be found? Run ye, jer. 3.1. go to and fro through the Streets of our Jerusalem, see now and know and seek in the broad places thereof, if you can find a man, if there be any that showeth Mercy, that succoreth the needy, and I will pardon. The Commonwealth takes up the same complaint, whilst those that should be Eyes to the blind, job 24.15. pluck out their brethren's eyes, and make them blind, whilst they grind their faces who should cheer them; and rob them of their garments who should them. Mich. 3.2. Where is Mercy? Whilst there are (almost) as many Nimrods' as Great ones, and Tyrants as Landlords; whilst Rich men eat up the Poors Commons, and take away the bread that belongs to children, giving it to Dogs, to Kites, that they may be stuffed up, and gorged in their mews, whilst Christ jesus in his distressed members hath his face withered, back naked, etc. Where is Mercy? Whilst men turn bread into stones (A trick beyond the Devil) selling good land to build fine houses, turning the smoke that ascended the Chimneys of their forefather's, relieving edifices, through their own nostrils: Whilst there is so much Pride, so little Pity, great Feasts, little Charity, huge Barns, small Alms, &c, where will you go to find out Mercy. We read that it was the use of the Roman Censors once in a year to call the Citizens before them, and take account how the Laws were observed in all their Provinces, A messenger was commanded to call the Goodmen before him; He went unto the Temples and to the Tombs of such as for their virtue in their life-time were most renowned, and called every one of them by their names, summoning them to appear before the Censors: for which being reproved, he thus answered, that sickness and age had worn out all the Goodmen of the City, so that he was driven to go unto their Sepulchers, none being left alive amongst them worthy of that name. You can apply it. The Prophet sometimes when righteousness was taken up into the Clouds, and the Earth void of it cries unto the Heavens that they would drop down Righteousness again: So let us, seeing the want of mercy amongst men, cry out, O ye Heavens drop down mercy; And with David, Help Lord, Psal. 12.1. Lamenting much the decay of it, as God expects, Isay. 57.1. And by our endeavours set her up once more, every one showing mercy to his brother as we are exhorted, Zach, 7 9 1 Pet. 3. Colos. 3.12. Luk. 6.36. So when others miss of mercy (as merciless people will, james 2.13.) We shall find it; for, Blessed are the merciful, Mat. 5. This in General, come we to Particulars. The Person succouring is here described, first by his country or Nation, secondly by his humanity and merciful disposition. By Nation he was [A samaritan.] Samaria was the City royal of the ten Tribes, built by Omri and remained the chief seat of the Kingdom so long as their kingdom endured: 1 King. 16.24. But when Salamansur the Assyrian (in the days of Hoshea) besieged it, and took it, he carried the Israelites thence into Assyria, and the King of Assyria (who was as Ezra saith Esur-haddon the son of Senacherib, Ezra 4.2. whom he also called verse 10. the great and noble Ashapper) sent thither Colonies to inhabit that Region from Babylon, and from Cuthah, and from Ava, and from Hemath, and from Sepharvaim, 2 King. 17.24. Ezr. 4.9, 10. Tremel. annot in 2 King. 17. Cuthah and Ava were parts of the Deserts of Arabia: Hemath and Sepharvaim of Syria and Mesopotamia. These Heathens as the Text shows served not the Lord, and therefore the Lord sent Lions amongst them which slew them, 2 Kings 17.25. Hereupon they sent to the King of Assyria, who sent unto them one of the Priests of Israel, who were brought thence to dwell amongst them, and teach them the manner of the God of the Land, who did accordingly, and dwelled at Bethel, and taught them to worship the true God, ver. 26.27, 28. And hence it was that in many points of Religion, they agreed with Gods own people, acknowledging the five Books of Moses; using Circumcision, and the Sacrifices of the Law, ver. 32. and looked for the Messiah that was to come, john 4.25. But yet they corrupted those points of Religion they had learned, with gross superstition, and Idolatry, verse 29. In which respect though the holy Ghost saith of them, ver. 33. They feared God, because of some parts of his worship, which they retained, yet in the next verse it is said that they did not fear God; because they worshipped him not according to his Word. This their Superstition was the chief cause why the jews hated them and contemned them: Nor could they object worse in their venomous slander than this, thou art a samaritan, john 8.42. For such they concluded had the Devil, they worshipping the Devil under their Idols. Now in the History, one of these Samaritans it was; one of that Sect and Nation that shows Mercy and compassion to this poor distressed man. Observe then first, Doct. How God beats down the Pride of man by such means and persons as we most contemn, and esteem most basely of. 1 Cor. 1.27, 28. See this in sundry instances, 1 Sam. 17 9, 42, 44, 49, 51. judg. 5.29. & 4.21. & 9.53, Acts 12.22. Exod. 8. Use. And therefore despise not the meanest persons nor basest creatures, Rom 14 3. Leu. 1●. 14. Luk. 18.10. by these God can humble and confound our Pride. The Cock in comparison is but a weak creature, and yet his crowing doth make the Lion tremble: What is a Bee to a Bear, or a Mouse to an Elephant? And yet if the Bee do but fasten his sting in the Nose of the Bear, or a Mouse creep up and knaw the Trunk of an Elephant, how easily do these l●ttle creatures torment the greatest? What creature so swel●ing, and of itself so encroaching as the Sea? And what more weak, smooth and passable than the Sand? And yet the Sand (so easily remooved and swept away) is decreed to hold in the raging Element, and to break its proud and foaming billows: What in appearance weaker than words spoken by a weak, poor, and despised Minister? And what stronger in the world then raging lust? And yet God by those tames and subdues these, that we may learn to fear his power. Secondly, Observe, Doct. Better dealing may many times be found from those that are wicked and superstitious, then from such who profess better. You have heard what Profession the Priest and Levite did make, and who the Samaritan was, and how short he came of them, you have also seen; and yet here he shows mercy when they show none at all, see Luk. 17.16. (That we give no offence) give me leave to explain myself in these four Conclusions. First, Where the true fear of God is not, no good dealing can be expected or looked for, but the contrary, Gen, 12 12.20, 21. Hos. 4.1, 2. jer. 5.7. & 7.9, 10. Rom. 1.25, 26, 29. & 3.18. Mich. 7.5. We see this also in the example of the Sodomites, Gen. 19.9. And in the Inhabitants of Gibeah, towards the Levite and his wife, jud. 19.22. So that where men are without the fear of God and knowledge of his name, they are abominable in all their do, and to every good work reprobate. Secondly, no better dealing is to be found, then where the true fear of God is. Those who are truly religious, who know God and fear him, will deal well; none better, Gen. 42.18. Exod. 1.17. Psal. 111.10. Such are best Husbands, Gen. 21.12. Best Wives. 1 Pet. 3.6. Best Masters, Gen. 18.19. Act. 10.7. Best Servants, Gen. 14.14. & 24.2. Philemon 11. Best Children, Gen. 22 9 Thirdly, It sometimes so happens that better dealing may be found amongst Idolaters and those who are superstitious, then amongst such as are very forward Professors of God's name and fear. Thus jeremias found more favour amongst the Chaldeans then his own people: The men of Anathoth, they sought his life, jer. 11.21. And put him in Prison, jer. 37.15. when the other knock off his Chains, set him at liberty, give him victuals, and a reward as you read. jer. 39.12. & 40.4, 5. So David found more favour from Achish King of the Philistines, then from Saul: That Philistin King welcomes him, supplies his wants, likes his conversation and presence so well, as that he professeth himself pleased with him, as with an Angel of God, 1 Sam. 27.3. & 28.2. &. 29.9. Saul hunts after him, seeks to take his life from him, and expels him, notwithstanding the tears, vows and promises he made to David: The promise of a Pagan may be sometimes taken before the Fidelity of a professed Christian: Fidelity may be without the Church and falsehood within it. And thus S. Paul found more kindness amongst Barbarians, than his own Country men: Hear what he says of the entertainment he had amongst the jews, Five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned. In perils often, in perils by robbers, in perils by mine own Countrymen, in perils amongst false Brethren, etc. 1 Cor. 11.24, 25, 26. Hear now what entertainment amongst Barbarians when he escaped Shipwreck: The Barbarous people shown us no little kindness, they kindled a fire, and received every one, because of the rain and cold, Act. 28.2. joseph you know was advanced in Egypt, Gen. 41.40. when his brethren would have killed him in Israel. Eliah could not be fed in Israel, 1 King. 17.15. yet is cherished by a poor widow of Sarepta in Sy●on, a heathenish Country; in divers other instances this conclusion might be made good. Fourthly and lastly, Tit. 1.12. Though this thus sometimes falls out, yet it is not the fault of true Profession, nor Religion; But of the Professor who abuseth his Profession, which comes to pass, 1. Through God's permission (and that in infinite wisdom) to provoke his people to greater care and circumspection of their ways, Reason. Rom. 2.23. 2. Through the Devil's instigation, Ireneus advers Haer. l. 1, c. 24. that the Gospel may be blemished, and the Profession scandalised, and others kept off from it. 3. Through man's own corruption, who naturally loves to dissemble, and nothing more. And thus much for Explanation and Confirmation; A word now for Application. Use 1 First think it not strange when you find it thus; cry not out of all Professors, because it is thus: Some Kings have proved tyrants, will you say that all are so? Some Angels are now turned Devils, will you condemn the rest? A Nobleman condemned for treason (of whom Camden speaks) spoke thus of himself, It is not the Baron, but the Barronry that is the traitor: So on the other side, think you, it is not the Profession, but the Professor that is faulty. And as William the first, Apologizing for himself unto the Pope for that he had censured one who was both a Bishop and an Earl, that it was not the Bishop he did meddle with, but the Earl only: Do ye the like, fault the party, let Profession be spared. Use 2 And it would do well if Professors were more careful of their actions and deal: As Saint Paul spoke in another case, so I in this; There is verily a fault amongst you, and that most horrid, while you use your Profession for a cloak to cover your oppression; as the Pharisees under colour of long Prayers devoured widows houses, Mat. 23.10. To amend this consider. First, what a precious thing the Gospel and profession is, Heb. 2.1. Christ being the Highpriest of it: Woe then to such, whose dead Flies cause that box of precious Ointment to stink even in the Nostrils of the wicked, Ezek. 36.15, 20. Secondly, do but think how near you come to God in your Profession, you dip with him in the same dish, will you betray him? Rom, 2.22. Thirdly, what a wound you have given to divers of God's children, while they suffer for your faults: josephs' Coat is still held up, See is not this thy Sons? Are not these your Professors? Hence is that Prayer of David, Psalm 69.6. Let none be ashamed because of me. Fourthly, and how many have been kept from profession by your ill living? This was the practice of the Devil in ancient times, as witnesseth Eusebius (Eccl. Hist. lib. 4.7. & 5.1.) And how uncomfortable must this be unto thee in the day of God's visitation: Imagine if thou canst. See then that your religious life commend your Religion, Having your conversation honest in the sight of all men, that you may silence evil doers, Rom. 12.17. 1 Pet. 2.12. We are set upon a Stage, the eyes of every one (of Angels and Devils) are upon us, to observe us, and a little black upon a white ground is soon espied. As Nehemiah in another case, say thou in this; Nehe. 6.11, 12 13. Shall such a one as I fly? Shall I cozen, deceive, lie, etc. What come short of a Turk, jew, Henthen? Shall Perjury, Usury, Deceit be odious to them, savoury to me? etc. It shall not be, I will not do thus; now therefore O Lord strengthen my hands. Thirdly, in that this Samaritane shown mercy to this poor distressed man (who was a Jew) notwithstanding the inveterate hatred that was betwixt them, we are taught, Doct. Not so much to respect the Person as the necessity of the Person in the works of mercy; Be he friend or foe, known or unknown; Gal. 6.10. Mat. 5.42. if he fall into misery and calamity, mercy is to be extended to him, Pro. 25.21, 22. Rom. 13.8. & 12.20. Exo. 23.4. You have a memorable example of this in Elisha 2 King. 6.22 And in God himself, whose example is without exception, Mat. 5.44 Rom. 5.10. This Truth is not without the suffrage of Antiquity. Atticus the Bishop of Constantinople when he sent money to Calliopius the Nicene Priest to be distributed amongst the poor, Niceph lib. 14 cap 24. willed him in the distribution thereof not to regard so much as Religion in them, but only to have an eye to this, that the needy might be sustained. Saint chrysostom, Ad Olympiad. Chrys. de Lazaro con. 2. Tom. 2. prescribing a form of giving Alms, saith (amongst other things) that bountifulness is to be measured by the need of those that crave. And in his second Homily of the beggar Lazarus, he hath these words: If it be the worst Person that lives, and wants necessary sustenance, let us supply his need, it is enough he is in misery. Saint Hierom in his Epistles tells us, Hier. in Epist. that whether the distressed be a Priest, a Cousin or Acquaintance, Nihil in illo aliud consideres quam paupertatem: No notice should be taken of any thing in him saving of his poverty. Saint Ambrose saith, Amb. lib. de Nab 5.2. that mercy useth not to judge of deserts, but to help necessity, not to examine the righteousness of a man, but to relieve his need, and he witnesseth of the Emperor Theodosius, that he never denied mercy unto any that craved it. Reason. For misery is the proper object of Mercy. And therefore Saint Austin defines it to be, Misericordia est alienae miseriae in nostro corde compassio, Aug de civ. Dei lib. 9 cap, 11. A fellow feeling in our hearts of another's misery, So that it looketh not into the cause, but into the present state and condition: Now man is nothing else but misery and calamity, as saith Heredotus, and miseria res digna misericordiâ, misery is a thing worthy of mercy. Use This then meets with those, who to spare the Purse will object against the Person; if they can catch at some exception against the party to be relieved, whereby to persuade themselves that he is not capable of their mercy; be his necessity what it will be they are then safe. Object. The world is bad (say they) and though there be some good, yet this man is naught and wicked; it shall be but cast away what is given. Or he is mine enemy and hath done me wrong, and many such like pleas men bring to deceive themselves withal. 1. Say that the world is bad, and but few are worthy, Resp. what then? Doth the Husband man refuse to blow and sow or occupy a Farm, because most ground is barren? This maketh him more careful to choose his soil, and more painful in the manuring and husbanding thereof: Excellently speaketh Saint chrysostom to the Point: Chrys. de Lazàro con. 2. Tom. 2 col. 1350. What excuses (saith he) and delays would many make, if God had commanded us to search out the life and conversation of the poor and then to show mercy on them? But now God hath eased us of all this care; why then do we pluck upon ourselves unnecessary cares? It is one thing to be a Judge, an other thing to be a merciful man: When we give an Alms, though it be to the unworthy, yet it is an Alms: If we be curious about the unworthy, perchance also the worthy may escape us. Now it is fare better to do good to the unworthy for the sake of the worthy, Nazianz. than not to do good to the worthy for the sake of the unworthy. 2. Say that he who asketh thy relief be wicked and unthankful, and thou knowest him to be so; yet man's nature, is to be pitied in an evil man: So Aristotle sometimes answered for himself in the like case. Laert l. 8. cap. 1. ●u●anitati dan●an si non ipsi homini, Arist. And he that gives an Alms unto a sinner (not because he is a sinner, but) because he is a man relieveth not a sinful, but a righteous poor man; because he respects not his fault, but his Nature. Again set before thee the example of God himself, who ceaseth not to show mercy to those who blaspheme his name. etc. Mat. 5.45. The force of this Argument compelled a Pagan to say: That it is the part of liberality to give to every one that asketh, therein and to imitate God. If thou dost imitate God, saith he, give also to the unthankful. Seneca l. de benefi●tjs l. 7. c. 32 And again is he unthankful? He hath therein not injured me, but himself: I have done my duty, when I gave, nor will I for this give more slowly, but with greater diligence; for what I have cast away upon this man, I shall find amongst others: Yea I will give unto the same man again; and like a good Husbandman, I will overcome the barrenness of the soil with my care and painful tillage, neither is it any great matter to give and lose, but to lose and give. 3. But he is mine enemy, Object. and hath done me wrong, shall I give to him? Respon. Take the answer from the mouth of Saint Paul himself, Rom. 12.20. Thou shalt in feeding him, Magnificentissime bonitatis est ut tuum quoque inimicum dil●gas, Aug. E●ch. c. 73. if he be hungry, and by other such like works of mercy, Heap coals of fire upon his hea●; not to consume him, but to purge away his rancour, and of an enemy to make him become thy friend. You may read, 2 King. 6. How full of bloody purposes, the Syrians came to Dothan: Elisha calls upon the King of Israel (whose fingers itched to be dipped in their blood, having all their throats at his mercy) to set bread and water before them that they might eat and drink, and so send them away full of good cheer and jollity: This was done and they hereby were overcome: So that the bands of Syria came no more (by way of Ambush or incursion) into the bounds of Israel, as you read, verse 23. See a victory got and no blow given to them. Philip King of Macedon being counselled to punish one Archadius, (who continually railed on him; Plut. ) would not; but when he met him spoke kindly to him, and would still be sending to him gifts: And then willed his friends to inquire what he said of him amongst the Greeks': This they did, and told the King that he was now become a great praiser of him, the King replied, I am then a better Physician than any of you all. It is likewise reported of him that the like course he took with Nicanor, and it had the like effect: Plut in Apol. reg. For ever after Nicanor in what company so ere he came would extol and praise the King, which being related to him by his friends, he said unto them, Videtis in nostra est potestate bene vel malè audire. It lieth in our power (you see) whether we will be well or ill spoken of. The like I might tell you of Alphonsus' King of Arragon, who sent to one that railed on him a Purse of gold, and being asked the reason, he said, Dogs when they bark must have their mouths stopped with a morsel, and indeed (we see) the cursedest dogs will by casting them a piece of bread, be quieted; as Esau was by jacobs' present which he sent. This is then a most noble revenge and the only way to overcome an enemy. Shall I bring an Example nearer home? A malefactor (in birth and Person a comely Gentleman) was sentenced by a Judge, in Person somewhat deformed; the condemned falls a tayling at the Judge, calling him a stigmatical and bloody man. The patiented Judge for that time reprived him till the next Session, which being come and he produced; The Judge asked him if his choler were spent, he redoubles his invectives; The Judge reprives him again, as loath to let him die in such a desperate condition: After he sends for him to his Chamber, asketh him if yet he were better pacified, still he continues his raylings: The Judge said, God forgive thee for I do, and withal fling him his pardon: Whereat the Offender was so astonished, as that he would none of it, unless the Judge would pardon his malice and receive him into his service; the Judge did so, and found him so faithful, that dying he left him the greatest part of his estate. Quest. But are all bound to do this? Resp. The Papists say those Scriptures, Mat. 5.45. Rom. 12.14, 20. and such like are not delivered by way of Precept; but of Council: If a man would be perfect so as to supererogate he must perform it, otherwise he may do well enough: But if we consider the reasons given to enforce these duties, Mat. 5 45. We shall find them Precepts, and every one who desires Heaven stands thereto obliged. Indeed it is durus sermo, and contrary to an unsanctified nature, which caused one Thomas Linacle preaching on those words of Christ, Mat. 5.44. to cry out, O my friends, either this is very absurd, or we are no Christians: The Pharisees gloss pleaseth well, Love your Friends, and hate your enemies, Mat. 5.43. Or if more, then to show compassion to them that do submit, if they be our Enemies, (which yet may be found in generous beasts, as in the Lion, etc.) Or if yet further, not to do them harm, though they hurt us: But to bless those that curse; do good for ill, etc. this flesh and blood (which ever is an Enemy to Grace) can not way brook. Quest. How comes it than to pass that David did so often curse his Enemies, did he do well therein? Resp. Our Enemies are to be considered, First, as our Private Enemies, or as Gods. Secondly we must distinguish betwixt our own private cause, and Gods. Thirdly, betwixt the Persons of evil men, and the Actions of evil men. Now David when he cursed them, did not consider them as they were his own Enemies, but as they were Gods; nor was it in his own cause that he cursed them, but in Gods and his Churches, according unto the rule of Paul, 1 Cor. 16.22. Or if he did look upon them as his Enemies, than he used those imprecations, not against their Persons, but Impieties: So 2 Sam. 15.31. Act. 4 29. Secondly, David's imprecations were rather Prophecies of what should befall, than Curses of his own, as desiring or wishing that such things should come to pass. And thus much for the usual objections made against the Persons, yet there remains a Case or two to be resolved arising from the doctrine delivered. Case. If this be so that not the Person, but the necessity of the Person is to be regarded, what matter is it to whom we give. Resp. Turpissimum genus perdendi est inconsulta donatio, Unadvised giving is the worstkind of losing; our Charity must be Wise as well as warm, therefore saith the Psalmist, Psalm. 41.1. Blessed is he that wisely considereth the poor and needy. Now the poor and needy are distinguished into many kinds by our Saviour, Mat. 25.35. The Hungry, Thirsty, Stranger, Naked, Sick, Poor, Prisoner. There are weak ones, who have a failing or trembling hand, Levit. 25.35. There are our own poor, such as are amongst us within our own Gates or Parishes, Deut. 15.7. And there are poor of the Household of Faith, Gal. 6. Again, there are impotent poor, and there are impudent poor: The former are so through Necessity, either by birth; as those born Cripples, or Blind, or Fatherless, etc. or by casualty of losses, sickness, as the decayed Housholder, the maimed Soldier and the like: The latter are so through Choice, they are poor, because they are idle and lazy, and so will be poor: So our common Beggars and vagrant rogues (the blemish of our Government, and burden of our Land) Now he doth wisely consider the poor, who puts a difference between poor and poor, Hierom in Ep. ad Paul. condition and condition: And (as Hierom says) hath regard of the substance of Christ, that he doth not foolishly waste it, nor inconsiderately give it, least liberality be lost by liberality, as the Wiseman said: The Religious are to be preferred before the Irreligious; and those who have been painful and laborious before the slothful and negligent, and such as have walked inordinately, concerning whom Saint Paul (long since) made an Order, that who so would not work should not eat, 2 Thes. 3.10. that is (as I conceive) of the common stock and charge of the Church; that if nothing else yet hunger and necessity might compel them to labour, remembering always that Nature be not deserted in extreme necessity: Plutarch. in Lacon. but (out of that case) they nourish Idleness who succour the Idler: As that Lacaedemonian said to one who begged of him: If I give thee aught, thou wilt the longer coutinue thy idle life: For he was the cause of this thy reproachful living, who first gave unto thee and made thee idle. Case 2. Is it not lawful than to give an Alms at our doors to common beggars? Qui largiuntur indignis ca qua dignis conferri debebant, tria committunt absurda, 1 Nam & ipsi jacturam saciunt, 2 Et in bonos contumeliosi su●t, 3 Et malos roborant materia vitiorum suppeditato. Resp. It is not to be approved of, if without difference we give to all that come, as to lose and idle persons, (who are able to work and labour) For (besides this that it heartens them in their lazy course, as also causeth the honest poor to be neglected, who otherwise should be more liberally mantained, if such idle drones did not eat up their Portion.) It crosseth God's Ordinance, who would not have a common beggar in Israel, Deut. 15.4. And gives offence to the Christian Magistrate (whom we are bound to obey in all things lawful and indifferent) whilst those good and wholesome Laws made for reforming of this abuse are disobeyed and transgressed. Case 3. What order are we to observe in giving Alms, or exercising works of mercy? Who are to be preferred and have privilege above other? Resp. Principally, respect is to be had to the state and condition of the parties without any difference of Persons; according to the Doctrine that hath been delivered, those who are in extreme necessity (and thereby like to perish) are first to be relieved (though they be our Enemies) and that before our dearest friends, though likewise in great want. but if our estate be such that we are not able to relieve all that crave our help, (being in the same degree of Poverty and Necessity) than the nearer any is unto ourselves, the more must he be preferred. Thus our wives next our s●lves, and before all other whatsoever, Ephes. 5.28. Then our Parents, who are to be preferred before our children, we being bound in nearer bonds of Nature to them from whom we had our substance and being than to those who have from us substance & being; and owing more debt & duty unto them in respect of our being, birth & bringing up, than unto our children. And albeit ordinarily and in order of Charity we are to provide for our children rather than for our Parents, 2 Cor. 12.14. yet in great necessity we are more bound to our Parents. After them our Children with the rest of our Family, 1 Tim. 5.8. These are to be relieved before all other, even before those who are virtuous and religious, being not so near unto us in the bonds of Nature. After these our spiritual Kindred must take place and be preferred in works of Mercy before those who are a kin unto us only in the flesh, Psal. 16.3. Rom. 12.13. Than they before any common friend, or Neighbour, and these before Strangers, and Strangers before Enemies. Thus if our liberality cannot extend to all sorts, we must stretch it as fare as we can according to this order; (there being an equality of estate, and the want and necessity being alike) (taking things in an even and equal comparison:) And so when we are linked to any in many of those bonds, we are to prefer them before any of those to whom were are but bound in some one particular. As a gracious Child before a graceless; a Religious Kinsman and Neighbour before one irreligious. As a Centre out of which issueth many Lines, the farther they are extended from the Centre they are the farther disunited amongst themselves; and the nearer they draw to the Centre, the nearer they are united: So the nearer they draw to God, the nearer they should be to us, and more beloved of us, Phil. 16. How much more unto thee, saith Saint Paul to Philemon, both in the flesh and in the LORD. And so much for this Point. Mystically, Doct. Christ is the good Samaritane, by whom alone we have Salvation and deliverance: To this the Scripture beareth witness, Samaritanus isse ipse est Salvator Christus Samaritanus custos interpretatur & ideo ipse Dominus significa tur hoc nomine, Aug. quaest. Evang l. 2. ca 19 & Hypog, l. 3. Mat. 1.21. Acts 2.36. & 4.12. 2 Cor. 11.4. Phil. 2.10, 11. Acts 16.31. Luk. 1.47, 68, 69. 1 Tim. 1.15. 1 john 4.1. Luk. 4.18. Rom. 7.25. We want not humane Authority to back this. The Samaritane is Christ (saith Theophilact.) So Saint Austin by the Samaritane understands Christ (For it signifies a Keeper) and he was thus upbraided, thou art a Samaritane. Thus Ambrose, Melancthon, Aretius with divers others. Reason john 6.27. 1 Cor. 1.30. Him hath God the Father sealed; God hath ordained and called him hereunto, and given him alone Commission and warrant to deal about the business of man's redemption and salvation. 2. As he only had a Calling to go about this work, So he only had Power and Ability. Those necessary conditions required to our help and succour were performable by no other creature: Who could rescue out of the hands of the strong man, but he? Who could satisfy, but he? Rom. 3.26. Heb. 2.14. Who could restore to life, but he who was God-Man? no other could, therefore he or none. Use 1 We may than hence first infer, that to whomsoever Christ is not revealed nor made known, Isa. 53.1. from them Salvation (as yet) is hidden, Ephes. 2.12. Salvation is by Christ, no Christ, no Salvation to be had. Are not they much mistaken who think all shall be saved. There were, and are Nations amongst whom the name of Christ was river heard, Romans 15.20. Even at Athens the name was new, and for the novelty of that strange God they desired to hear Paul further, Acts 17.18, 20. True it is, God hath set up his Son for a Standard to draw all people to it, yet what the better, if we have no Eyes, nor will to look up? The Sun is set in the Heavens for a public light, yet it benefiteth none but those who have Eyes, and open them to admit, and make use of that light. A Court of justice or Equity is a public Sanctuary, yet it actually relieveth none, but such as fly unto it: Christ is a public and universal Salvation, set up for all comers, and appliable to all particulars, john 3.16. Heb. 2.9 But all this is not beneficial to life, but only to those that receive him, and that many receive him not is evident, Isa. 53.1. Use 2 Secondly, it may stay the heart of every poor wounded sinner, who lies groaning under the sight and sense of his spoiled condition; For see, it is not an estate past hope: There is a Samaritane who is willing, and able to recover thee and work thy cure. Surely this only is the board that must help to escape the wrack, no comfort in any other thing after the Priest and Levite have looked on us and passed by, but in this news of the Samaritans coming. When Noah was in the Ark, if he looked downward he saw nothing but sinking, drowning, etc. if he looked upward nothing but Bears and Tigers; yet in the midst of all this he had the Ark to comfort himself withal: Thus thou lookest upward, downward; without thee, within thee and every thing affrights thee, till thou lookest on Christ and there thy heart reviveth. Saint Paul, Rom. 7.24. sinking (as it were) under an unsupportable load, A body of sin and death, which he carried about with him, cries out in an Agony, Infaelix ego, wretched man that I am: His sins seemed to be so many, his transgressions so fowl, that he counted himself miserable and wretched in respect of them: Finding himself sinking he gets hold upon this twig. there he hangs: I thank God through jesus Christ my Lord, q. d. yet I hope God hath sent his Son into the world to save sinners, of whom I believe myself to be the chief. Through this cranny let light enter into thy soul. Use 3 And let us learn to receive this Doctrine of Salvation, by Christ, with all possible joy and affection, Luk. 2.10, 11. There is matter of joy to the Patient, to hear from his Physician that his disease is curable: To the client to h●are from his Council that the day is his: To one condemned to hear from his friend that a pardon is obtained. It is a sweet thing to be saved from fire, from water, from the sword, from Pestilence; but to be saved from our sins is a far greater matter. Therefore the joy arising thence, should far exceed the joy that ariseth from any thing of that nature, this joy should be like Harvest joy. Such strong affections have the godly (sensible of their sins and misery) borne to this doctrine of Salvation by Christ, as that the very name of JESUS hath been sweeter to the smell of their souls than roses and violets to the outward sense. Nomen cum rosis violisque natum, Mart. Epig. l. 9 Quod Hyblam sapit, Atticosque flores, Quod nidos olet avis superbae, Nome nnectaredulcius beato. Nothing relished Saint Austin without it, and therefore in his Confessions speaking of the great delight he took in Cicero's Hortensius professeth that the heat of his delight was abated only upon this ground, he found not in that Book the Name of Christ. Saint Bernard was the like affected; Si scribas non placet, nisi legam ibi jesum, etc. If thou writest unto me thy letter doth not please me unless I read there jesus: If thou conferrest thy Discourse is not sweet without the name of jesus. A name it is highly advanced by God himself above all names, Phil. 2. Therefore let the Sheaves of all josephs' brethren, rise up and do homage to that Sheafe: Let us advance it, and let every Knee bow unto it, for there is Salvation in no other name under Heaven to be had, Act. 4.12. Use 4 And is he that good Samaritane that must save us, let this direct us to whom to seek for Salvation for ourselves and ours. No sooner had john pointed at jesus and said, Ecce aguus Dei, Behold the Lamb of God, joh. 1.37. but the two Disciples left all and followed him: Thus should we upon the bearing of this Doctrine withdraw our hearts, as from all false fears, so from all vain hopes; he alone must save us here and hereafter; And yet saith Christ, john 5.40. Ye will not come to me that ye may have life. Did we hear of a strange Physician come into the Country (very skilful) there would be flocking to him: So there was after Christ for curing diseases of the body; some that could not come themselves were borne by others, as Mark 2.3. Others let down the roof in a basket, but who among us takes so much pains for the Salvation of the souls of them or theirs. Our carnal part is quick and sensible, but our spiritual part is dead and dull; let us be advised by Saint Peter, 1 Pet. 1.13. Use 5 Fellow we that counsel given us, and be we thankful to God for ever for this mercy. In the time of the Law, God sent many to save Israel out of their oppressors hands, but all those were but petty Saviour's, as the Lord joshua or the Lord Gideon, etc. But this is Christ the Lord. They saved from bodily Tyrants, and worldly enemies; but Christ from Hell, the Devil and Damnation, Luk. 1.74 Rom. 8.1. They were Saviour's of the Body and goods alone, but Christ saveth not those only, but the soul also, Psalm 33.18. They saved but for a times for when those Saviour's died straight ways Israel's enemies oppressed them again, but Christ saveth us for ever and for ever, even eternally Heb. 5.9. They saved but only those that lived in those days, they could not save those that were before them, or should come after them. But Christ saveth from Adam's fall to the end of the world: And as the same Sun enlightens the Stars above, and the Earth beneath, so the same Christ was the salvation both of his forefathers and of their Seed, Heb. 13.8. Now than if God expected such thanks (and that deservedly) from the Israelites, for sending them such Saviour's for their outward good and peace; what think you doth he expect, and what should we return for giving us his Son to be the Saviour of our souls for ever? Behold thou hast been thus careful for us (said Elisha to the Shunamite) what is to be done for thee? So thou Lord hast done all this for our Salvation, what shall we returns for all? Use 6 See you fail not of Salvation by Christ, Heb. 12.15. Be ye such as he may be a Saviour to you. Quest. How may that be? Resp. 1. Get a sense and sight of your want and misery; the whole need not the Physician, but the sick, Luk. 4.18, 19 Read there what a Text he chose and what he said of it. O be thou his Text: Entreat him for his Name sake to look upon thee, and beseech him to make good his Name, and not so fare to remember thy sins, as to forget himself. 2. See thou becomest a member of his body: The mercy-Seat was upon the Ark; get to be a true member of the Church, he shall save his people from their sins and none else. Object. But there is a great distance betwixt Christ and me, I have been his enemy, how should I expect such favour from him, as to be saved by him? Resp. And was not the jew and the Samaritan so, was there not a distance betwixt these? If man can find a heart to show mercy to his enemy in distress, much more God, whose ways are not as our ways, nor thoughts as our thoughts. 2. In this he will the more extol his love and magnify it, joh. 4.10. So Rom. 5.10. Only see that we suffer our hearts to be wrought upon, and be not faithless but believing. As he journied came where he was] Text. Little did this Samaritane think to meet with such an Object for his Compassion, but while he is on his way, and in his journey, he meets with one unexpectedly. Observe hence, Doct. God serves himself and providence of us and by us then especially when we are in our ways and following the works of our callings, Exod. 3.1. judge 6.11, 12. 1 Sam, 9.3 19 Luk. 1.8. & 2.8. Mat. 4.18. Act. 9.3. Act. 8 26, 27. Luk. 24.27. Use Would we then find God in the tokens of his grace, and favour to us, see that he find us employed in our vocations following our business, that he may know where to find us when he hath a blessing to bestow upon us, Psalm 109.31. He stands at the right hand of the poor to save him: The Right-hand you know is usually the working-hand, now at the working hand he stands to give a blessing, not at our left hand, to bless us in our idleness, so Psal. 16.8. Isay. 31.13. You read Deut. 22.6. the whilst the Bird keeps hernest, and sits upon her eggs, or young ones, God undertook the Protection of her; None might touch her or hurt her; but when she left her Nest and forsook her eggs, she was in danger. Thus it is with him that keeps himself in his way, the Angels are commanded to preserve him, Psal. 91.11. But going out and wandering from our place, we are like the bird that wandereth from her Nest, Prov. 27.8. liable to God's Judgement and the temptation of the Devil: Whereupon Saint Hierom gave this advice to his friend Rusticus the Monk, that he would still be doing something, that so the Devil when he came might find him busy. Flies easily stick to the cold pot, but they eschew the pot that is hot and boiling; so is it with the temptations of Satan, they light not so often on a stirring and and active mind, as on the idle and slothful person. Doct. 2 Secondly we hence note, That opportunities of doing good to others, which unexpectedly we meet withal in our ways are to be apprehended, and made use of, Eccl. 8.5. Pro. 3.27. Gal. 6.10. See 1 Sam. 30 5. 2 King. 8.5. Reason Otherwise we control God's wisdom in whose hand it is to dispose of times and seasons. Use O that we were wise to redeem our time. There is none of us but have more opportunities offered daily, Col. 4. both of doing and receiving good than we expected, or looked for, but who is so wise as to apprehend them? When we let slip an opportunity for our outward state, we can cry shame on ourselves: What a fool was I, but many a fair opportunity God puts us upon to do good to our own souls which we slightly let pass. To amend this, consider 1. God gladly takes every opportunity for the doing of us good: If job be naked he lays hold on the opportunity and him: If the Shunamites child be dead to quicken him: If Lazarus buried, he glad of the occasion, raiseth him, etc. 2. Satan watcheth upon every opportunity to do us mischief. If David be a little idle, he takes the opportunity and tempts him to Adultery. Zach. 3.1. If joshua the Highpriest stain his Priests garments and so come to minister before the Lord, Satan will take the opportunity to resist him, and tell tales of him: His sowing season is when men sleep, which opportunity he looseth not. 3. The godly have been good husbands of their time, and apprehended every good occasion offered. Paul will preach while a door is open, and there is likelihood of doing good. Cornelius and his friends will gather themselves together, Act. 10. when Peter opens his mouth and preacheth the word unto them. Abigale watcheth the fittest opportunity both to reproove Nabal and pacify David. And Nathan can observe his time, 1 Sam. 25. when to come in, 1 Kin. 1.14, 22 and second Bathsheba in her suit for Solomon her son, etc. 4. The wicked also know their times (though not in those things which belong unto their peace) The servants of Benhadad can lie upon the catch and take every word that falls from the mouth of Ahab that will serve their ends, 1 King. 20.33 Thy brother Benhadad, etc. Opportunitate nihil faelicius, amitti nihil facilius. Watch we then all opportunities, to apprehend them, wherein we may do good to others as well as to ourselves. Sometimes it may so fall out a word of our mouths may stand them in great stead, as you see in that Example, 2 King. 8.5. such a time must be observed and apprehended. Sometimes it may happen, that to lend or to forbear to require our own from them may do them as great a pleasure as to give so much at an other time, here we should observe the opportunity, so shall the work be more beautiful and precious, as you read, Eccles. 3.11. Mystically: The journey of this Samaritane sets forth unto us our blessed Saviour, his Descension from Heaven to us in the flesh. Quis est qui descendit de Coelo, nisi qui ascendis in Coelum, filius hominis qu● est in Coelo? Saith Saint Ambrose, as we have it, john 3.13. Descendit non per peccatumsed per incarnatio nis mysterium, Amb. Now he came where we were; First, when he was conceived in the womb; for in the womb of our mother we lay wounded, Ps. 51.5. 2. He came where we were, when he came into the World, john 1.10, 11. And there he found us in the manger. Psal. 49 12.20. Man in honour understanding not, is like to the Beasts that perish: What was Man else but Beast having lost his excellency? Whereupon saith St. Bernard, jumenta puto dicerent (si loqui fas esset) Ecce Adam factus est quasi unus ex nobis. 3. He came where we were, when he went into the Grave; we were but dead men; Death had taken us up captive and carried us into his Den. Christ to redeem us breaks into his hold; overcomes the strong man, binds him and sets the prisoner free, 1 Cor. 15.54, 55, 56, 57 Quest. But when took Christ this journey? Resp. Quando venit plenitudo temporis (saith the Scripture) Gal. 4.4. When the fullness of time was come; not in the beginning of the world; not so soon as man was fallen and wounded, but long after; it being deferred by the wisdom of God purposely that man might feel his disease, and see the need he had of help and remedy. Nor was it fit that such a Prince as he should come without his banners and triumphs before him. But in the perfect age of the world he came to show that with him he brought perfection; Perfect joy, perfect peace, perfect Salvation, etc. Use How can we but admire at the love and rare humility of our blessed Saviour thus to humble and abase himself, who being the highest should yet descend down unto the lowest, and come Ex alto from the height of Heaven, yea Ex altissimo from the bosom of his Father, to visit man a poor wounded creature. When Elijah lay in his Cave desolate and alone, the Lord called to him and said, what dost thou here Eliah? May it not be said in this case to the Son of God, What dost thou here? Why camest thou to this forlorn and abject place? We cannot think that our blessed Saviour had any business of his own, and that he did take up the work of man's Redemption and Salvation, by the way as he went, as this samaritan in the Parable did the wounded man, but this was the main errand and end he undertook this journey for, Heb. 2.14. In which respect at the first moment of his Incarnation he is said to be given us of the Father, Isay. 9.6. Both natus nobis, and datius nobis, for us men Incarnatus (saith the Nicene Creed,) for us men Condemnatus, bred for us, dead for us, all for us. Should a Prince come to a Dungeon, and but call or look through the grate upon the Prisoner, as Ebedmelech did on jeremiah; And Nebuchadnezer on Shadrach, Mesach and Abednego, the favour were great, and greatly to be esteemed of (especially when the party is out of favour and in great disgrace withal.) But to come into the Dungeon or Prison, and there eat, and drink, and sleep and keep with the Offender, who would not wonder to to hear of such an act and admire so rare an example of humility and favour? But this of Christ is more, for should a King not only do (as before was said) for a Traitor that hath sought his life; but further for the good of such a one be content to be made a toad or frog or the meanest creature, it were not to be compared with this love of Christ; for betwixt the meanest of the creatures and a King, there is not so great a disproportion, as betwixt the Creator and the creature. One hand made them all, and they were all made of the same matter, Earth and Dust, and when they are turned to Earth again there is no difference betwixt them: But betwixt the Son of God and Nature of man there was no proportion at all. This then exceeds. Why didst thou wonder David at a fare less mercy, O what is man that thou so regardest him! 1 King. 8.27. Psalm. 8. And thou Solomon admire that God should be pleased to dwell in a Temple made with hands, (which was yet as glorious as the wit of man could devise to make it) And thou Elizabeeh by way of astonishment demand, Whence cometh this that the mother of my Lord is come unto me? Luk. 1. 4●. Zach. 2. Behold I myself will come and dwell in the midst of you (saith the lord) And he hath performed his Promise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Evangelist, he dwelled with us, The eternal God is come from Heaven and hath planted his Tabernacle in the midst of us, and saith, touch me, handle me, Luk. 24.39. Like a good Physician he presseth into the Pest-house of this contagious world, healing all our infirmities, disdaining none. Use 1 Seeing then that it is thus, our duty is to entertain him cheerfully; let us take up the Harp and Timbrel, tune our souls into a pleasant Key; rise up and meet our God with a new Song in our mouths, as Luk. 1.68. This will prove the heavy condemnation of the world in the end, that he came to his own, but his own received him not, joh. 1.11. First in not knowing him, 2. Not acknowledging him, 3. Not loving him, 4. Not believing him, 5. Not obeying him. All these ways we refuse him, much more when we persecute him, and slay him. as Math. 21.33. be not like the Bethlemites, who afforded him no better a lodging than the Ox's and Ass' had, a Stable. The best room is not good enough for his entertainment. Use 2 And let it further instruct us by way of thankfulness to take a journey unto him where he is, who so graciously hath come to us where we were, we own him a visit. Object. How can we go to him? Where he is we cannot come, joh. 13.33. Resp. Corporally, as yet we cannot, but afterwards we may, joh. 13.36. Spiritually we ought: And that, first by Contemplation, Col. 3.1, 2. 2 Cor. 4.18. 2. By Desideration; longing still for his presence, desiring that we may once be where he is, Phil. 1.23. 2 Cor. 5.8. 3. By Resolution or Determination, wi●h full purpose of heart cleaving close unto him, Act. 11.23. Phil. 3.8. Revel. 12.11. 4. By Imitation, still following his example in things imitable, doing as he hath done, walking in those steps he hath gone before us in, Mat. 11.29. john 13.15. Ephes. 5.2. 1 Pet. 2. Besides we come unto him in his Ordinances, Pro. 9 Luk 14.17. Mat. 22. Who can say the Church is too far considering the long journey Christ took? We come also unto him in receiving of his servants, and in visiting his distressed members, Math. 10.40. & 25.40. Thus come. Use 3 And lastly, let us learn hence to have the same mind in us that was in Christ jesus; to humble ourselves and finish our works of Selfe-deniall, that in due time we may be exalted: He was (as you see) content to descend from Heaven, and to take on him the form of a servant for our good, and shall we refuse to do or undergo any thing for him and his? joh. 13.14. It is our sin and shame, to refuse to stoop to any condition of Humility. Whilst Rebecka was amongst her servants, she road upon her Camels, but when she saw Isaac walking in the fields, she lighted down and covered her face with her veil: Thus we though we are in our Ruff or in the height of our pride in the company of others like ourselves, yet to see Christ thus coming on foot, (as it were) and humbling himself for us, let us leave our pride and high-mindedness and be content to do the meanest office for the good of others. A humble Master and a proud servant is most unseemly, yea a shame intolerable. Remember the ointment wherewith Mary anointed Christ was in a broken box, so grace acceptable is in a broken heart. And when he saw him he had compassion on him] Text. He turned not away his face, as the Priest and Levite did, but so looks upon his wounds as to have his heart affected with his miseries. First then observe. Doct. The eye affects the heart, Lam 3.51. Pro. 15.30. Psal. 119 158. Act. 17.16. Deut. 28.31, 32, 34. Esay. 1.7. 2 Pet. 2.7. Reason. For the Eye is. 1. Sensus perspicacissimus: of all senses the quickest of apprehension; It can see the sky and stars though fare remote; it goes out for a prey and brings it home in an instant, receiving species from the object and so bringing home, (according to that of Aristotle) rather then by casting out beams, and darting out the visive faculties to the object (according to the opinion of Plato.) 2. It is Sensus efficacissimus; no sense so firmly imprinteth forms in the Imagination; what it sees once intentively, it sees many daves after. 3. It is Certissimus; things seen are most certainly known, and in that respect they move the more. I saw it, is an evident testimony: In which respect one Eyewitness we prefer (in divers cases) before ten Eare-witnesses. Use 1 What a help then to the soul might the Eye be, being well used? But if ill, how great a hinderer? Certain it is the sight hath a marvellous influence into the speeches, thoughts and actions of men, Gen. 3.6. Iosh. 7.21. 2 Sam. 11.2. Most sins begin commonly at the Eyes, Satan dealing as the Chapman with his wares, who lays them forth upon the Stall that with the sight the buyer may be drawn in to buy, Mat. 4.8. The Eye is the Maid by which he woes the Mistress. And so on the other side great helps they are to the spirit, when placed upon warrantable objects, whence it was (as is conceived) that Abraham when he would stir up his soul to sorrow for the loss of Sarah, wept in the sight of the dead Corpse, Gen. 23.2, 3. that beholding it, he might be the rather moved. Make we then a covenant with our Eyes, as job did Cap. 31.1. and place them on such objects as God hath provided for them, that the soul be not entrapped but benefitted. First, Lift them up unto the hills, from whence thy salvation cometh, Ps. 121.1. To see God in Christ, is the most pleasant and durable object, Exo. 33.21, 22.23 Christ is the rock; when once we are in him, God will cause his glory to pass before us. Secondly, the Creatures also we may look upon, provided that we see God in them, Isay. 40.26. Psal. 8.1— 9 happy we thus to see them▪ or with those, joh. 2.23. So to see the works which God hath done, as thereby to be the better induced to believe them. Thirdly, we are to cast our Eyes upon our Brethren in their wants and miseries. Quod non videt oculus cor non dolet. Alexander the Great was reported to have, Cor durum & avarum; but his covetousness he overcame by his ambition of command and Empire, and his hardness by his Eye-pitty; for he seeing in Greece a great number of poor people that were naked and distressed, the tears trickled from his Eyes (saith Diodorus) and forthwith he took order that they should be furnished both with and money. You read, Mat. 9.36. that when Christ saw the multitudes he was moved with compassion. Fourthly, upon ourselves: We should look homeward, and with the Bird when she prunes herself, turn our Eyes into our own breasts: Look on what you will, you may see somewhat that is a brand of your sin and shame; so shall your hearts be the better affected, as was david's, Ps. 119.136. Lastly, upon God's Ordinances we should look; especially in the Sacrament of the Lords-Supper: When we see the Bread broken, and the Wine poured forth, O what a deep impression should that make? Zach. 12.10. Use 2 Secondly, it sets forth the blessed condition of the faithful departed, and taken out of this wretched world: First in regard of what they see not, Isay. 57.2. 2 Kings 22.20. josiah had a tender heart, it melted to hear of the threaten; how would he have endured then to see the miseries of his country and people? therefore God tells him. His eyes shall not see that evil; he will first take him away by death: The like promise did God make to the young child of jeroboams, 1 King. 14 13. And it was the Prayer of Luther, that he might not live to see the Judgements which he did verily believe God would bring on Germany for their sins, and therein God heard him, for soon after his death, the land was almost made desolate by the sword. Secondly, in regard of what they do see; though not (as yet) with their bodily Eyes, yet by Vision. But one day both they, and we shall see with these Eyes face to face, job 19.27. 1 john 3.1. O think how great then that joy and happiness shall be, when the Eyes both of soul and body shall be full! If the sight be such a working sense, what impressions then will they make upon the soul. In these respects why should it be thought a thing unlawful to bless. GOD for souls departed? Use 3 This is a terror to wicked ones, who no sooner shall peep out of their graves, but they shall see him, whom they have crucified (with the scars and wounds in his sides which they have made) come in the clouds to judge them, to see those they have derided and scorned to be taken up to him; to see all that they have delighted in burning about them, and themselves, with those they have drawn into sin (their own Friends, Children, Acquaintance, etc.) to be driven from God's presence into everlasting vengeance, how this will affect their hearts, let them in time think. Use 4 Lastly, desire we the Lord to cast his Eye upon us, seeing sight worketh so effectually on the heart. We read 1 Sam. 6.5. what advice the Priests of the Philistines gave their Princes who were strooken with Emerods', make Images, say they, of your Emerods', and Images of your Mice, which mar the Land, and you shall give glory to the God of Israel: Peradventure he will lighten his hand from you: Conceiting with themselves (as some conceive) that God but looking upon the similitude of their loathsome disease and grievance (presented before the Ark) his bowels would be moved with compassion towards them: Sure I am that David thought it enough to show God his trouble, Psal. 142.2. And to say, Aspice afflictionem meam, look upon my affliction and misery, Psal. 25.18. This kind of cunning Martha and Mary used, Behold he is sick whom thou lovest, john 11.3 And so Hezekiah, 2 King. 19.14, 16. God never casteth his Eye upon any, but there he settleth his affection, and he never settleth his affection without an intention of blessing. As Christ cured men's bodies with a word, so their souls with a look: He looked upon Saint Peter, and presently he repent: He looked on Zacheus and presently he was justified: He looked on Saint Matthew and presently he was called. Lord look on us miserable sinners that we are, and the bowels of thy compassion will be moved, and our souls saved. He had Compassion] Text. His very entrails were affected, for so the word imports even an affection coming from the bowels or inward parts of the heart, much like to that of a mother grieving for the misery of her chi●d, Isay. 49.15. So it is said of that woman who contended before Solomon for the living child, 1 King. 3.26. She would not endure that the child should uld be divided; for (saith the Text) her compassion was kindled, her bowels were moved and did burn and yearn within her. And Gen. 43.30. we read that such was josephs' affection towards his brother Benjamine. Aust. de Civ. Dei. l. 9 c. 13. Accordingly Saint Austin defineth Mercy to be a fellow feeling in our hearts of another's misery: And Gregory saith, it hath the denomination and Etymology a misero cord, from a miserable and woeful heart; because as often as we behold a ma● in misery, the mind (through commiseration being touched with grief at his misery) doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mi sereor, as it were, Cor miserum facere, vex and torment the heart with a sympathy and a fellow-feeling of his misery. And indeed there is a twofold branch of Mercy; the one is referred to the mind and heart, properly called Misericordia, pity, or compassion: the other to the word or work, called Miseratio, Bounty or Beneficence. They thus differ, saith Hugo: Misericordia est quasi fons in affectu, miseratio quasi rivulus in effectu. The first is as the Fountain in the heart and affection; the other as the River flowing forth to outward action, so we see in this good Samaritane: From whose Example first we learn. Doct. To be tenderly affected towards the afflicted, and so touched with the sight of others miseries as if they were our own, Rom. 12.15, 16. Col. 3.12. Heb. 13.3. 1 Cor. 11.25. Examples see, Neh. 1.4. Dan. 10.2, 3 Exo. 2.6. 2 Sam. 11.10. Reason. Humanity requires it: Every creature will commiserate such of their kind as be in misery; if a Swine be lugged all the rest of the company will (in their kind) condole: If a beast be slain and the blood spilt, another of that kind spying it, will scrape Earth upon that blood, bury his fellow, and solemnize his Funeral with a kind of lamentation over him: Homo sum humanum a me nibil alieaum puto, Teren. And doth not humanity much more teach us to pity the ruins and miseries of other men, Isa. 58.7. 2. Christianity much more enjoins it: And that First, from the consideration of our own frailty, Heb. 13 3. Secondly, from the consideration of our near community, Rom. 12.5. 1 Cor. 12. Use 1 Such than transgress, who insult over their poor brethren in their miseries, persecuting them whom God hath smitten, Psal. 69.26▪ dealing hardly with those who are afflicted (as Shimei did with David) drawing blood from the back, which was yet blue with the strokes of the Almighty's hand: So the Edomites in the day of the destruction and captivity of judah; (as we read in Obadiah) or like josephs' brethren, when they had cast him into the Pit, They sat down to eat bread and to be merry, Genesis 37.25. Use 2 They also are to be lessoned who (though they afflict not yet they) affect not; they do not sympathise and condole with the miserable, so as to be poor in their poverty, sick in their sickness; they judge not their brethren's case as if it were their own. Carcases of Christians there are many; unboweled persons, Dolendus magis es si non doles, Bern de consid. l. 1. & m●d. c. 12 who are worthy to be bewailed for not lamenting the states of those who are to be lamented, as Saint Bernard speaks. Use 3 But be we all exhorted to this duty. It is but a rotten or dead limb that feeleth not, when the head (or say it be the heel) is hurt. As Saint Austin speaketh on, Psalm 130. Such want natural affection; and that Saint Paul makes a note of one given up to a reprobate mind, Rom. 1.28, 30. 1 john 3.17. Saint john concludes the point; as we therefore desire assurance of God's love, shut not up the bowels from our Brethren that are in need. Objection. Say a man suffers for his evil deeds, are we in such a case to be affected with his sufferings? Respon. In the sufferings of sinners, if we look upon the glory of God's Justice and the fruit thereof in regard of the good to others, so we are to rejoice thereat, Psal, 58.10, 11. But if we look on it as it brings misery upon the creature, so we must be affected with it and lament it, Luke 19.41. Rom. 9.2. 2 Samuel 16.1. Thus the Judge in passing sentence on Malefactors, is moved with indignation as they are offenders, but with Compassion as they are miserable men. Doct. Secondly learn from hence, That works of mercy flow from the inward affection and compassion of the heart. The Samaritane having his heart affected with the misery of the wounded Person goes to him and succours him; otherwise he would have passed by as the Priest and Levite did before, job 30.25. Isa. 28.10, 11. 2 Cor. 9.7. Heb. 13.3. This is that the Apostle meaneth, Col. 3.14. Above all things put on love, which is the bond of perfectness; because when love resideth in the heart, it will put together every faculty to do the work perfectly it goes about. First it makes the mind and understanding of a man consider seriously of the case of the poor and needy, Psal, 41.1. it causeth him to devise how to relieve and secure him, Psal. 14.22. Esay. 32.8. As you see it is in the mother towards the sick child. Next it worketh upon the memory and causeth a man to bethink himself to whom to go what he hath heard, read, found by experience, that will do good in such a case. Then upon the will so as to be sorry for his pain, and to desire and endeavour every way his good, etc. and so at last it comes to vent itself at the Eyes, Tongue, hand and other parts. Reason. And no marvel: for this you know the heart is the first mover and Master-wheel in spiritual works, that regulateth all and keeps all right and constant. Use 1 This then discovers a great mistake in the world concerning works of mercy: For know assuredly the truth of an Alms consisteth not, either in the party to whom we give, whither he be good or bad (so he be in Necessity and Misery) nor in the quantity of what is given, whither it be much or little; Nulla beneficentia nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncta Deo placet, Cal. 11. Epist, john 3.17 Luk. 21.1. Luk. 11.8. Mat. 6. But it consisteth in ourselves, with what mind we give, and from whence it flows. If it comes from superfluity, we give because we have enough to spare, etc. or for importunity of those that are in misery: Or enforced from us by warrant and authority, or through the gripes of a galled and accusing conscience upon our sick-beds: Or from Examples of others who have gone therein before us; or from desire of applause and praise from men, or any such like end, it is not acceptable nor pleasing unto God; Profitable indeed it may be to those who do receive them, but small profit shall redound to such as do bestow them. Use 2 See the reason, why men are so backward in works of mercy: Many pleas are brought by covetous ones for their excuse, sometimes they are poor themselves: Other times their charge is great; than they come thick, they have not for all, etc. but the true cause is, there wants a heart. Look on men's backs, they are as fine as ever; there is no want; Look on their Tables, they are as full as ever, Houses as trim, Children as neat, here is no want: They have to spend upon their lusts in needless and contentious suits of Law, enough to entertain the rich and wealthy of the world with superfluous pomp and plenty: They have to cast away upon Dogs and Kites; vain delights and pleasures: yet nothing wherewith to secure the poor and needy in their misery; Where lies the want? Surely in the heart: Find but a heart, and you might find means enough. The soul is not yet drawn, Isay. 58.10. till that be, the purse will not open easily. Use 3 O that we would be exhorted and at length prevailed with to get compassionate hearts within us. Col. 3. Put on (not the words of mercy, but) the bowels of mercy, saith St. Paul. To encourage you consider. 1 You else have little hope that you are in the body, 1. Cor. 12.12.25. 2 This is your Master's livery, joh. 13.35. by this we shall be known to be his. 3 The Excellency of it, for it excelleth Almsdeeds; those being from without, this from within us. 4 And lastly, Beneficentia ex benevolentia manare debet. Affectus tuus nomen imponit operi tuo. Amb. off c, 30. Without compassion all we give is nothing, 1 Cor. 13.2. Luk. 22.1, 2, 3, 4. It is not quantum, but ex quanto, that God regards, Mat. 10.42. Mystically: In this samaritan we see what affectionate compassion our blessed Saviour did bear to mankind, and whence those works of Mercy showed to us did flow. The Observations are these, first Doct. As Christ took on him our nature, so he took our Passions and Affections, joh. 11.15. & 2.17. Mat. 8.10. & 26.38. Luk. 19.31. joh. 4 16. Hence he is said to be not only Ben-Adam, the son of a man, but also he was Ben-Enesh, the son of a frail man. Psal. 8.5. And that for these Reasons. 1. For satisfaction sake: Reason. He that must satisfy for sin, must take the punishment due to sin, Math. 8.17. Isay. 53.4. 2. For the strengthening of our Faith in the truth of his Incarnation: Had he not taken these, we might have doubted whither he had been man or no. 3. For Example sake; He was subject to hunger, thirst, etc. to teach us to be contented with it, 1 Pet. 2.21. 4. That he might be more compassionate towards us, Heb. 2.17. & 4.14. Quest. How then could Christ be without sin, seeing passion in us is culpable? Resp. There be some Passions sinful and detestable, and some that be unblameable. Sinful, as in the Irascible faculty, despair, etc. such he took not on him: But the other which are natural and unblameable, he took, they not detracting from the perfection of his Person, nor of his Grace, nor of the work of our Redemption. 2. Those in Christ differed much from ours. 1. In the Object, his were carried only to objects good, but ours to evil. 2. In the Measure, ours often exceed and break their bounds; his did never: Ours like Rachel are importunate; as was Ahab for Naboths vineyard; his not so. 3. In the first Rise of them. Christ undertook them by a voluntary necessity; but our nature contracts them, inseparably. 4. His were ordered by right reason, they did go and come at the command thereof. 5. There was no contrariety nor contradiction in Christ's passions, as is in ours, which like wild horses pluck contrary ways, as you see in one and the same man, who is proud yet an adulterer, etc. 6. There was no instability nor inconstancy in his, as is in ours; with Ammon now we love Thamar, but by and by hate her. 7. They in Christ never disturbed Reason; ours do; in him they were as water in a clean glass, stir the glass and there ariseth up no mud, but in us they are as water in a muddy and dirty glass, which if you stir presently it groweth dim, and the mud ariseth. Use Hence we may be informed of the lawfulness of Passion and Affection. Christ was without sin, yet not without them: Yea so fare is it from being a sin to have them, as that is a sin to be without them, 2 Tim. 3 3. Object. Gal. 5.4. Colos. 3.5. the mortifying of our affections is pressed. Respon. The Carnality, or inordinateness of Affections is struck at, not the Affections themselves. Now they are inordinate, either when they are placed on a wrong object, (as not loving, desiring, fearing, grieving for what we should) or else when they come short or exceed their due measure, missing their just proportion: Herein lies all the Error that is in our affections: Which Error is that the Scripture condemns and true grace in some good measure rectifies, becoming as an auriga to them to keep them in and order them that they draw not the Chariot of the soul out of the way. Use 2 Secondly; we are hence to be exhorted that seeing Christ did thus much for us and stoop so low, we by way of thankfulness would cheerfully take up his reproaches Heb. 13.13. Men are content to take the honour of Christ, but they are loath to take his ●●ame; he took our worst, as well as best; even the infirmities and weaknesses of our natures; and shall we think much to take his worst, which yet is to be preferred to our best? It is a sweet speech of holy Bernard: So much the more base thou art borne and become for me, by so much the more thou art dear unto my heart and to my soul in this regard. Use 3 This likewise may comfort the godly against inordinatnesse of Passion: The valiantest and tightest ship is sometimes beaten with waves, and carried by the fury of the tempest, not direction of the Pilot: It is no rare thing to find the holiest men most passionate, 2 Sam. 18.33 jam 5.17. our comfort is, Christ hath sanctified as well our affections as natures. Secondly observe we, Doct. Christ was full of Compassion while he was upon the Earth and exceedingly affected with man's misery. See Math. 9.36. & 14.14. & 15.32. & 20.34. Luke 19.41. It is observable in the works and cures Christ did, still the Scripture adds this, He was touched with compassion. And hence it is that his mercies are said to be tender mercies, Luk. 1.78. Or Bowels of mercy, even such as is in a tender Mother towards her distressed Child, Heb. 2.17, 18. Use This may encourage us to come before him, seeing he is so compassionate a Saviour, Heb. 4.15.16. Doth poverty lie upon thee? Hunger by't thee? Sorrows and Afflictions grieve thee? Death fear thee? O remember Christ knows what all these things mean, and suffers with thee in all thy sufferings; Pear not then, but go thou unto him, and rest affured of deliverance in due time. Use 2 Still this sets forth unto us Gods love in man's Redemption. In the work of our Creation we saw God's outside (as it were,) Psal. 90.2. Or his fore parts, Rom. 1.19. And in the giving of the Law his back parts, Exod 33.25. (for so in things passing he shown himself as passing) but here in the work of man's Redemption we see in his very heart and bowels. In that great deluge which covered all mankind, it is said that the fountain of the great deeps was broken up, and the windows of Heaven were opened, Gen. 7.11. So in this spiritual deluge, the springs of Heaven have been opened to us, and bowels of mercy have appeared: Let not us shut our bowels against him, but be affected as he is. Thirdly observe, Doct. The love and compassion that Christ bore towards us was the moving cause of our Salvation and happiness, Salvation is from mercy. Gal. 2.20. Revel. 1.5. Isay. 43.25. 1 Pet. 1.3. Tit. 3.4. where the impulsive cause is set down by three words, kindness, love, mercy. Use Let us with the Church acknowledge, Isay. 20.12. Lord thou hast wrought all our works, and say of all spiritual things as jacob did of his wealth, Gen. 33.11. God hath had mercy on me, and therefore I have had all these bands. Renounce merits, human satisfactions. Moses hand was leprous while it was in his own bosom, so is ours in our own righteousness; but if with doubting Thomas we put it into his side we are well: Live and die with that saying of that Martyr Lambard, None but Christ, none but Christ, Abraham must out his own country if he will to Canaan. Use 2 Great comfort and encouragement to poor sinners cast down with the sense of their own vileness and unworthiness: Alas there is nothing in them to move God to be gracious in his Christ, to show this mercy on them as to die for them, etc. Why what was required of those that were stung with fiery Serpents, but to look up? There is nothing in thee, yet there is something in Christ, out of his own bowels he can fetch arguments enough to move him to do thee good and to save thy soul. Fecit mihi magna potens, said the blessed Virgin Mary, He that is mighty hath done great things for me, and holy is his Name. Fecit mihi, nec in me, nec per me: Neither in me, nor by me, but to me and for me. Acknowledging herself no Agent, but a poor Patient in the blessed work of her Redemption. I remember a speech of Mr. Bradford with which I shut up this point, Well might I doubt of my Salvation feeling the weakness of Faith, Hope, and Love, that is in me, if these were the grounds and causes of my Salvation; but whilst we build on God's mercy through Faith in Christ we build upon a Rock. Verse. 34 And went to him and bound up his wounds pouring in oil and wine, etc. The Compassionate heart of this Samaritane, discovers itself in the outward acts of mercy; eye, hand, foot, tongue, purse are set on work by it. Doct. A compassionate heart is neither idle nor unfruitful, See job 29.11, 12. & 30.25. & 31.16 Act. 3.2. & 9.36. & 16.15. Luk. 19.16. Mat. 15.32. Use. By the fruits than you may know it, where a compassionate heart is, good works will attend. If you examine Charity by this Rule, you shall find but little. Some men's Charity affoards no comfortable words, their language is not healing, comforting, pitying, but (as Shemies to David) wounding, piercing and insulting: These are (thus far) worse than Dives his Dogs, they licked the Soars of poor Lazarus with their tongues. There are others who speak pity, but do none, Jam. 2.16. they are S. james his Almoners spoken of by him: They will bless you but without a cross, or like Nepthali, they give goodly words, but that is all. Were the poor and needy like Ephraim fed with wind, their alms were good, but being not so, the poor may answer as Hushai to Absalon, the counsel is good but not at this time. And there are those who do something, but as good as nothing: Give them, O Lord, what wilt thou give? Give them dry breasts and a miscarrying womb (saith the Prophet) though the breasts of these men be not altogether dry and without the milk of Charity, Hos. 9.14. yet their womb miscarries. For first; when they give they give of that which they know not how to make use of: The Rule is to cast our bread upon the waters, Eccles. 11.1. [Bread] that which is necessary, not superfluous: Vtantur divites superfluis, dent pauperibus necessaria; saith Saint Austin de verb. Dom. Let the rich enjoy their superfluities, and relieve the poor with necessaries; let them use those things which are bought at high rates; and give the poor such as are good cheap. Thus did our blessed Saviour, when he fed the poor that followed him; he turned not their water into wine (as at the Marriage in Cana) but multiplied their Barley loaves and fishes. And as it must be necessary, not superfluous or over-dainty; so it may not be the base or refuse: Though it be course, yet it must be wholesome. Christ hath from the hands of many not superflua sed reproba: it is mouldiness gives the Bread, the Fly which gives the meat, the Moth which gives the garment: were it not for these the poor should never have what is given. The samaritan in our Text, you see poured in wine and oil into the wounds of this distressed creature, and what could be more useful? Next in giving they fail in circumstances, God loves a cheerful giver, 2 Cor. 9. 5-7. Prov. 3.27. Eccles. 9.10. Tit. 3.1. These liquors that pour out themselves, and drop of their own accord, are esteemed better than those which are squeezed and pressed out by violence. Gratia ab officio, quod mora tardat, abest. These give, but it is grudgingly; their gift sticks long in their hands before they part with it: It is long before the Purse can be found; then before the hand can get in, then before they can get change; and when they give they do it in such a manner, as if the hand had stole from the heart unawares, and that the Eye were displeased with the discovery of the theft: But Qui moratur, neganti proximus est, (saith one) yea many times a quick denial is to be preferred before a slow grant. Pro. 13.12. 2. God loves a righteous giver, Psal. 112 2. Mich. 6.8. Quaerit Deus dona, non spolia (saith Saint Ambrose) God requires gifts, not spoils. Some stick not to buy a burying place for strangers, but it is with the price of blood. They build Hospitals for children with their Father's bones. Quale est illud munus (saith Saint Austin) quod alter cum gaudio accipit, alter cum lachrymis amittit: It is a woeful Charity when one laughs, who receives; another weeps, who looseth: Zacheus his practice is commendable, and imitable; Half my goods I give to the poor, and restore to him I have wronged fourfold, Luk. 19.8. Do ex meis, Reddo ex alienis. I restore other men's goods, I give of mine own, Quod dedistis, dicitis, non quod abstulistis (saith Saint Ambrose) you talk of what you have given, not of what you have taken away: Such offerings are in God's esteem, but as the price of a Dog, and hire of an Harlot. Isay. 61.8. 3. God loves a good intention in giving: What we do this way should be done in simplicity, Mat. 6.3. Luk. 14.13, 14. Rom. 12.8. A Pharisaical giver (saith Saint chrysostom) Dat sibi non Domino, and what reward can he look for? The applause of men; Verily (saith Christ) they have their Reward: Let them take and pay themselves: But I must take leave to tell such, that they lay not up their treasure in Heaven, but in the tongues and eyes of men, and such Chests have neither lock nor key to keep what is put into them. I spare to speak of other circumstances, by this that hath been said, it i● evident enough, that the charity of the world is stripped and left as bare and naked as the wounded man was, which our Text speaks of. Use 2 I would before I leave this general, exhort you to works of mercy (it is no great fault to go a little aside to salute a friend) Thou wouldst know if thou breathest, Christian; why the sign of it is thy Charity: Faith indeed is the life of a Christian, Gal. 2. but this is the breath whereby he is known to live, 1 Cor. 13.3. james 2.18, 27. You have your pleas; you want means; your ability is small, charge great, etc. But say not so; if you have any bowels within you, something will be done: You will pity, pray, comfort, and commend their case who are in misery unto God and others; nor is there any so poor but may help this way. Yea farther also something will be done in Deed: Say thou hast no money to give, none to lend, yet thou majest go to the Physician for him that is in need; Amb. in Epist ad Cor. yet thou majest go to the Physician for him that is in need; thou wilt travel for him, watch with him, or do any service this way, which in some cases may be more beneficial unto him than thy money. Charity is not measured by the purse so much as by the mind. Luk. 21.2. Mat. 10.42. He that praised the widow for casting in her two mites into the treasury, hath also promised that if thou give but a cup of cold water in his name (having nothing else to give) thou shalt not lose thy reward. 1 Tim. 6.18. None may slip his neck out of the collar, but see he makes conscience of this duty: Especially those who are rich and have ability, and outward sufficiency enough. Remembering what S. james tells us, jam. 1. ult. This is pure Religion and undefiled, because true Religion is ever accompanied with true mercy. Question, But of what are we to give and how much? Resp. Saint chrysostom saith, that whatsoever is above our necessary maintenance is not ours, Chryshom. 34. adpop. Antioch. but the poors, and to retain this from them cryeth into the Ears of the Lord for vengeance, as doth the wages of the labourer detained. Now that may be accounted needful or necessary, 1. Which Nature requireth, as meat, drink, clothing, without which the body cannot but pine away and perish Lam. 4.45. 2. Which our Estate (wherein God hath set us) requires: As Books for Scholars, Instruments and Tools for Artificers: And so for public persons and men of great place and birth, such sufficiency as is meet and fit for the maintenance of the same: For what is Superfluous for a private Person, may yet be but necessary for a public, 1 Tim. 3 2 & 4.16. 3. Which the Charge committed to us requires, and that for present Provision, 1 Tim. 5.8. As also for future, 2 Cor. Deus nusqua●● sum am un prefigit, unusqu. sque est si●● propriae beneficentiae arbiter. 12.14. Certain it is, that Scripture hath not determined the quantity or measure of what we give, but left that to the discretion of the prudent Christian to order, 2 Cor. 8.7, 8. & 9.7. only in the general it is required that we must give largely and liberally, respect always being had to our own estates and abilities, and the necessity of our Brother; Keeping (as we are counselled) our own wells full that ourselves and ours may drink, letting the over plus (or wast as it were) to run abroad in the Streets, Prov. 5.16. Act. 11.29. Notwithstanding in cases of urgent necessity and great extremity we are to strain ourselves above our Abilities; of this we have an example in the Primitive Church Act. 2.45. & 4.34.35. Thus much in General: Now to the Particulars. [And went to him. Text.] Observe here, Doct. A Compassionate heart will carry us to them who are disabled from coming unto us, and yet want our help. See Matthew 25.36, 43. james 1.27. 2 Tim. 1.17. Use 1 In this particular of visiting the sick, and such as are in misery let our compassion be manifested as well as in any other particular whatsoever; it being a Christian duty, and one of the chief points our blessed Saviour will examine us about at the last day, Mat. 25. You know the Scholar that must pass under a strict examination before he take his degree in Schools, Amb. or otherwise will study well the Question in which he is to be examined and tried: Our Saviour hath before hand told us, what it is that we are to be examined about at the Judgement day; It is our wisdom to be abundant therein, that we may yield a comfortable answer thereunto. As this concerns all, so some in special, Overseers of the poor, whose duty it is to go from house to house, from family to family, and take special notice of the earnings and expenses of the poor and needy. A●d to encourage both them and others to this duty: It may not be forgot that, First, we shall hereby the better know whom to relieve, and how to proportion out our Charity, according to the kind of want and necessity of the poor: What the Queen of Sheba spoke of salomon's wisdom, It was a true word which I heard of thy say and of thy wisdom in my own land, 1 King. 10.6, 7 howbeit I beleeeved not this report till I came and saw it with mine eyes; but lo the one half was not told me, for thou hast more wisdom and prosperity than I have heard by report, etc. So shall we be forced to say of the condition of m●ny poor and needy; we hear much yet the tenth part of their poverty and misery is not known, except we go and see it. Secondly, much good we shall do unto ourselves hereby, we should not be so often visited, nor have so many at our doors if we visited oftener. Yea we should learn Temperance and Sobriety, and just occasion would hereby be administered unto us of thankfulness, seeing God hath dealt so bountifully with us above many of our Brethren. Lastly, it would not be forgotten how in visiting the poor, we visit Christ himself in them, who hath done the like for us, that were in a far base and meaner estate, as the next point shows. In the Mystery is set forth unto us Christ's further love, in that he came not only where we were, Mist. Expos. but Doct. He came unto us as a visitor, not to see the world, but 〈◊〉 save the world, Ezek. 16.6, 7. Luk. 1.68, 78. More particularly, you know a visitor comes before he be sent for, freely of his own accord and mind. Thus did our Saviour; we sought not after him, before we sought him, he was found. True it is now and then we might hear some holy man or other cry, Make haste O Lord and let thy tender mercy prevent us; Ps. 12.1.84.9 Gen. 49.18. for we are in misery and brought very low: Help us O God of our Salvation, for the glory of thy name, and deliver us and purge away our sins for the names sake. Psal. 79.8, 9 O that thou wouldst bow the Heavens and come down, Isa. 64.1. But these very groans and cries came from his Spirit, of ourselves none could ask nor seek for help. 2. A visitor comes with some relief and comfort to the distressed; he will speak comfort and do something that may added unto it. Thus did Christ, how lovingly and gently did he speak unto us, easing the anguish and sorrow of our languishing and distressed spirits, Math. 11.29. & 5.2. & 9.2, 22. Mark 6.50. john 16.33. Nor was he wanting in praying for us, Luke 22.32. Heb. 5.7. Like a good visitor his hand seconded his tongue; He felt the pulse and touched the sore, taking poor infants in his arms, Putting his hands upon them and blessing them, Mark. 10.4. he laid a plaster to the eyes of the blind, joh. 9.6. touched the stammering tongue and put his finger in the deaf man's ear, Mark 7.33. All of us might truly say, My wounds stink and are corrupt, Ps. 30.5. yet that hindered not. Yea like a gracious Visitor, he comes with his salves and oils to heal our wounds, who were at point of death, and in no one point of a gracious visitor was he wanting, as we shall after see. Use. Should not this then put us on, as to break forth into the acknowledgement of his mercy, so by way of thankfulness to visit those who are in distress and misery? How can we say the love of Christ dwelleth in us, when this duty is neglected? To urge then what was before exhorted too, be we never so rich and honourable, let us not disdain to visit the distressed though poor and loathsome. It was a noble speech of Placilla, Nicephor Cal l. 2.6.42. the most devout wife of Theodosius the Emperor, who being blamed for visiting the sick, and ministering unto them with her own hands, answered; It well became her to consecrate the ministry of her hands to him who had bestowed the Empire on her husband, and done more for her. None can be so base and loathsome as we by nature, nor any on Earth so rich and glorious as was our Saviour (God equal with his Father) Therefore seeing he thus abased himself for our sakes; let us for his not disdain to perform the meanest office to the poorest Christian. Object. But they are visited with strange and noisome diseases? Resp. The greater their misery, the greater need of thy hand of mercy. Object. But I endanger my own life in visiting of others? Resp. If thou be'st a public Person, thou art not bound to hazard thy life in particular men's cases: Public persons are the common good and cannot make their lives peculiar to one without injury to many: A good Father may not spend his substance on one child, and leave the rest beggars. If a private Person and tied by special bond unto the visited: As the husband is unto the wife, the wife unto the husband, etc. such may, ye must in their place and calling expose themselves to danger, for performing of that work which by virtue of their place belongeth to them; which (if in case the disease be contagious and infectious, yet) may be supplied by others, substituted in their place, who are able and willing to perform the duties whereto they are deputed. It is not necessary, that Darius should enter into the Lion's Den, and salute Daniel there amongst those fierce companions; it is enough that he speaks comfort to him through the grate, as before was showed. And bound up his wounds, pouring in wine and oil. Text.] The used in those Country's Oil to make the face to shine, and to anoint the feet therewith in their journeys; So Wine to refresh their spirits, when they began to be faint and weary. This Samaritane makes a Physical use of both: he cleanseth the wounds of this distressed man with the one, and alleys the pains, and mollifies the flesh with the other, then binds up the wounds when he had thus done. From the letter we observe, Doct. There is a necessary and good use of Surgery and Physic for the body's health and recovery. Physicians and Surgeons are of ancient standing, See Gen. 50.2. 2 Kings 20.7. And the practise warrantable, jer. 8.21, 22. Math. 9.11. Colos. 4.14. 2 King. 20.7. Why else hath God put such virtue into herbs and plants, Eccles. 38.4, and other creatures serving for the curing of diseases, which are hidden and unknown to us till found out by the industry of man? God created the Physician, Eccl. 38.1. and hath put into him the knowledge of nature, therefore honour him. Use 1 The careless neglect and contempt of Physic is justly culpable: The jews detest all Physicians, and have this Proverb, Optimus inter medicos ad Gehennam; but we have now to deal with Christians; there are those who will not endure to hear of Physic, pleading many use it but are never the better for it, nay much the worse, as the woman in the Gospel, who suffered many things and spent all under the Physician's hands, but had no help, etc. Let such remember, this may so happen through the insufficiency of the means, they deal with such as are ignorant and unskilful; or else they trust too much unto the means, not seeking for a b●●ssing from the hands of God. In these and such like cases let not the thing itself be blamed: For upon the l●ke ground meat, drink, or any other Blessing, may be rejected. Others there be who use it, but either wayward or wantonly: The former sort are those, who will not be cured (as God spoke of Babel) through the●t disorder. The other sort are they who out of pride of niceness, will be physicking of their bodies for warts or pimples; Law and Physic are for necessity not sport. These offend against this Doctrine. Use 2 And would be exhorted to count it as a mercy of God (and so to take it) when in our necessities the help of Physic is offered, and may be had; only these caveats would be given. First, Use such means as God hath ordained, and have a natural power or virtue in them to help and cure. As for charms and spells, they have not any power in them either by Creation or any Ordinance of God. Satan is an expert Physician, and God for the trial of us often suffers the cure by such means, 2 Thes. 2.10. But it is better to die of the disease then to have the Devil for Physician. Secondy, trust not to the means, 2 Cor. 16.12. but seek to God for his blessing thereupon. Vulnera nostra obligat Christas cum remittit peccata nostra, & condonat multiplicem in firmitatem. Mystically] Christ played the Physician in our Redemption, than he bond up the wounds of miserable man, when as by satisfying his Father's wrath and Justice, he obtained the remission and pardon of our sins. He poured in wine and oil, when as by the preaching of the Law and Gospel, he brought man to righteousness, so as that he was capable of this mercy and grace. Two things especially then may hence be noted for our Instruction. First, Though man by sin be desperately wounded, yet by Christ those wounds of his are bound up and healed. Doct. 2 Secondly, It is by wine and oil, the preaching and applying of the Law and Gospel, the threaten and terrors of the one, Oleum significat praedinationem Evangelij consolantem, & erigen. 'em consci entias, etc. vinum significat legem quae quasi mordet. the comforts and promises of the other, whereby he ordinarily works this cure on us. For the former, Christ is the Physician of our souls, He it is by whom our wounds are bound up and healed, our sins remitted, Malipiero 4 2. Esay. 5.3. & 35.4, 5, 6. Ephes. 1 7. Act. 3 26. & 5.31. 2 Chron. 30.20. God healed the people, i.e. forgave them. So Psal. 147 3. Isay. 6.10. what the Prophets there speak of healing, the Evange lists, Math. 1●. 15. Mark. 4.12. expound forgiving. Now if you ask how this is done? I answer briefly. 1. Christ covers our sins and binds them up in justification it being a thing without us. 2. He heals our sins and sores, in Sanctification, working a righteousness inherent in us; both these are from the blood of Christ, and by both we are healed. Use. Great encouragement to poor sinners. The whole world was wounded, a great Patient it was; but here behold, Magnus venit medicus, etc. a great Physician steps in to our succour, who undertakes the cure: It was the Devil only that gave the wound, and God only that gives the remedy: Hell slew us, and Heaven must help us: For this purpose the Son of God was manifested that he might destroy the works of the Devil, 1 joh. 3.8. and amongst all the works of the Devil none more mighty and malicious than this, the wounding of the souls of men by sin. Divers notable grounds of encouragement we have to come unto him for help. First, He rejects none that seek unto him, Psal. 30 2 while he was on Earth, whoever came to him for help that he took exception against? See Math. 12.15. Luk. 4.40. Luke 22.51. Secondly, There was no disease that he refused to undertake the cure of: Leprosies, Luk 5.12. Dropsies, Luk. 14.2. Agues, Mat. 8.15. Palsies. Mat. 9 2. Issues of blood, Mat. 9.20. Blindness, joh. 9.1. Deafness, Mark. 7.32. Dumbness, Mat. 15.30. Lameness, Math. 21.14. Lunacies, Math. 4.24 yea every kind of disease he healed and cured, Mat. 4 23. whether old, as joh. 5.5. Mark. 5.25. Luk. 13.11, 12. or new, as Mat. 9.18. Thirdly, No Time came amiss to him, Holiday or working-day; yea after he had spent himself in preaching, when Even was come, and the Sun down he healeth, Mark. 1.32. Luk. 4.40. Fourthly, Nor Place, the highway-side, there he cured blind Bartimeus, Mark 10.46. In the house, Mark. 5.41. Luk. 4.38. In Cities and villages, Math. 9 33, 34. Desert places, Mat. 14.13, 14. and oftentimes in the Synagogues and Church-Assemblies, Mat. 8.5, 13. as Mat. 21.24. Mark. 3.3. Luke 13.10, 12. Fiftly, He was wonderfully ready and willing to help: He did not stay till he was sought unto, but of his own accord (full oft) and unrequested, Luk. 6.6, 8. & 7.11. & 13.12. & 14.2, 4. joh. 5.6. & 9.1, 6, 14. this is that spoken of, Isa. 65.1. Sixtly and lastly, He was very free, taking nothing for the cure, Hos. 14 4. only willing them to show themselves unto the Priest, Luk. 17.12. All these were bodily cures. And Christ did show his power in curing these the better to draw us to seek to him for the Salvation of the souls of us and ours: So Mat. 8.17. q. d. this was done to teach men that this was he spoken of by Isaiah the Prophet, who should cure our souls and make satisfaction to God for all our sins. All bodily diseases were punishments of sins: now removing these, he would give them as pledges of the removing of sin too, as he did to him sick of the Palsy, Mat. 9.6. Use 2 It may next discover the miserable estate of those who despise and reject help offered by Christ: Sin (saith S. Austin) aut sanabitur aut damnabitur, it must be healed or damned; God's Son would heal it by his blood, but they will none. They (like Babylon, jer. 5.1. and like Ephraim, Hos 7.1) break out into more wilfulness: And with desperate Porus will not suffer their wounds to be dressed: Refusing cure, comfort, advice, plucking of the plasters slinging them into the Surgeon's face; such must needs perish, 1 Sam. 2.25. Act. 3 23. their wounds will rankle and fester, fester and rot, not being bound up nor mollified with ointment. Use 3 But as for those, who have cast themselves upon Christ for help, it is as impossible they should miscarry as for Christ to forget himself; he stands upon his name and praise, which if he should want, he should suffer most and be the greatest loser. Object But my wounds are old and desperate: Sins they are of long continuance sore sicknesses & of long durance? Resp. Be they what they will be they are not past Gods cure: He can as well cure desperate diseases (even the remediless consumption, the dead Apoplexy, the filthy leprosy of the soul,) as any other small malady, or little faintness, In doubting what do we other then detract from his skill and derogate from the virtue of his blood? Read Isay. 1.2.— 18. See what a desperate cure there was, yet ver. 18. he undertook it, so in Manasses, Matthew, Zacheus, Mary Magdalen: All these examples are recorded in Scriptures for our encouragement. Objection, I doubt not of his Power, but of his Will; I know, if he would, he could make me whole? Respon. If so; why then do you think there is greater probability of pardon, if your sins were less and fewer, than now they are so many, and of such a nature? This discovers that your discouragements arise from hence, that you think he cannot rather then that he will not. 2. And why doubt you of his will, seeing that he hath called you to come, Math. 11.28, thrust away none that ever came, and getteth greater praise unto himself in undertaking desperate cures, then small and petty diseases and infirmities. Objection, But why am I not then cured? Still my wounds stink and are corrupt; as passionate as ever, earthly minded as ever, backward to holy duties as ever? Resp. You must know. 1. God cures by degrees, that proud flesh may not rise up; nor doth he cure here in this life so perfectly as hereafter; sick men must have a little and often; Grace like hot water must be taken a little at once. 2 Some wounds are more cankered and festered then other some; thou hast it may be lain long in evil before thou answeredst Gods call, no marvel now if thou be'st longer under hand. 3. Besides, you know some flesh is not so healing as other some is (as the swelling and angry) so it is with the peevish and tetchy nature, nothing will down nor please. 4. God gins his cure at the bottom, and heals upwards, so that it cannot be so easily perceived. The Kingdom of Heaven comes not with observation; A man sees his wounds are healed; but how or when, he sees not. Object. But the cure goes backward; it is with me as with Ephraim Hos. 7.1 sin and corruption daily discovers itself in me? Resp. Though you think so, it doth not follow therefore that it is so: is a wound because it smarts more than before, further of from healing? Besides, it is not impossible that it should be as you say, but then fault yourself; it is your careless diet, taking cold or the like, that puts the cure back; the ague may be got into a sore which keeps it from healing. Quest. How may I know when my wounds are cured, sins remitted, etc. Resp. When thy conscience is at peace, Rom. 5.1. I say not that this is ever found by them, whose sins are pardoned; but sometimes or other and in some comfortable manner upon the use of the means it may be found, which being found it is an evidence the wound is bound up and healed. Secondly, if we find more ability and strength for holy performances then before; you read Math. 9.6, 7. no sooner had Christ cured the Palsy man and forgiven him his sins, but as a pledge thereof he gave him strength to bear his bed: Such strength he gives to all he cures, as that they are in some good measure enabled to arise and walk in a pious and Christian course. Thirdly, if thou art cured thou canst endure to have thy wound rubbed, thy sins reproved; nay thou wilt reprove thyself often, and rub thy own wounds, condemning those courses thou hast taken pleasure and delight in, 2 Cor. 7.11. Quest. What must be door after I am cured? Resp. Go away and sin no more, lest a worse thing befall thee joh. 5.14. 2. Show thyself unto the Priest, and be thankful, jer. 17.14. Praise is the Fee God looks for; pay it with David, Ps. 103.1, 3. Ps. 116.8. And with Paul, Rom. 7 25. 1 Tim. 1.12, 14. and so go on thy way rejoicing with the Eunuch, Act. 8. Thus much for the Cure: now for the means, whereby Christ effected this which you see was with wine and oil. Thence we observe, Doct. That wine and oil applied to our wounds is the outward means which Christ useth to effect this cure. What we may understand by wine and oil I before shown: Curavit corpora verbo potestatis, curavit animas doctrinae coelestis medicina, Chrys. Ep 1● I know there are variety of interpretations and conceits, wherewith I will not trouble you: give me leave to use that liberty which S. Austin saith a Christian hath in those Texts, which by reason of Allegorical and figurative expressions, Vinum infudit i. e. sanguinem passionis & oleum chrismatis, ut indulgentia daretur per sanguinem sanctificatio conferretur per chrismatis unctionem, etc. Chrys. in Serm de hom. incidente, etc. are hard to be understood; and fasten upon that which I conceive most probable, delivering nothing contrary to the Analogy of faith, keeping within the bounds of Charity, Piety, Loyalty and Sobriety. And so these outward means applied I understand to be the word preached, which is the power of God to Salvation, Rom. 1.16 searching betwixt the joints and the marrow, Heb. 4.12. Hence it is called the ministration of the Spirit, 2 Cor. 3.8. and the ministry of Reconciliation, 2 Cor. 5.18. And commanded to be preached, that through the knowledge of it Salvation and remission of sins might be obtained Luk. 1.77. Act. 10 42, Quae secundum hominem est conversio oleum est: quae vero secundum Deum vinum est quod divinitatem significat, quam nemo pitaisset sustinere: nisi oleum haberetur i. e. conversatio humana, etc. Infudit ergo oleum & vinum quia nos humanitate & divinitate salvavit. Theoph. Rom. 3.20. & 7.7. 43. Of this word there are two parts: Moses and the Prophets, Law and Gospel. The Law like Wine doth mundify and search the wound; it is very searching and piercing even into the bowels of the belly, discovering sin (as before hath been showed) together with the loathsomeness and fearfulness thereof, and upon this discovery working in the soul shame and sorrow, Rom. 6.21. so that the poor soul roars and cries out for pain, what shall I do, Act. 2.37. and 16.30. The Gospel, that like oil mollifies and supples: it mitigates the sharpness and bitterness of the Law, speaking unto the poor distressed creature as Naaman's little captive maid said unto her Mistress, 2 King. 5.3. would God my Lord were with the Prophet that is in Samaria, for he would recover him of his Leprosy. O that thou wouldst come to Christ, the eternal Son of God; he would bear the infinite wrath of his Father for thee and procure his favour, he would release thee of those impossible conditions the Law binds thee unto, and deliver from the rigour and curse thereof, etc. Thus the Gospel makes known a remedy; it leaves not the soul in a forlorn hope, but gives assurance of life and Salvation upon easier terms than the Law doth, whereupon the distressed conscience lifts up the head; flie● to Christ, rests on him, and is blessed for ever. we read 1 Sam. 26. of David and Abishai how that both of them found their Enemy: Abishai would presently have smote him stark dead, but David awaketh him, telleth him of the danger, and admonisheth him to look better to himself; Thus both Law and Gospel find out the sinner, both meet with his wounds; the Law like Abishai would presently smite us with his Spear (the curse) to the Earth, yea to Hell at once: But the Gospel like David saith, Destroy him not; with Evangelicall mitigations the Law's bitterness is abated, and it permitted to take away only our Spear, and cruse of water; our rotten peace, and carnal confidence for our further awakening and healing: For which purpose both are of great use. The Law not saving us without the Gospel, nor the Gospel without the Law. Saint Ambrose sets this forth unto us by a similitude of the upper and lower Millstone, Ambros. Set. 29. comparing the Law to the nether Millstone, which is slow and stirreth not; the Gospel to the upper stone, which is more quick and stirring: Now as one without the other is unprofitable, for the lower cannot grind without the upper; but both together make good meal; so justification as fine flower is betwixt the Law and Gospel prepared for us. Use. In our ministerial business then, let it be our care to follow David's rule, Ps. 101.1. and imitate this good Samaritane, in using both wine and oil in all our cures. S. john Baptist (whose tongue was as rough as his raiment) must go before Christ to prepare his way: And it were much to be wished that the Law were more urged and pressed and that Ministers had a greater measure of the Spirit of conviction, john 16. So that the sinners of Zion might be afraid, and left as empty and naked, as Saint Paul was Rom. 7.18. Through the great neglect of this it comes that so few consciences are awaked, and the work of Humiliation so dangerously slighted: Questionless plausibility is no fit preface for Regeneration; winds and earthquakes should go before the calm and still voice. Nor is it good to be continually in denunciation of Judgement; to press the law too much on some spirits, and too long may cause them to die under the wound and burden: We are not only to destroy, but we must plant; not only to throw down, but to build up. To conceal those mercies which the word affords cannot be justifiable, though the persons we deal withal be vile and wicked: Act. 8.22. A little suppling oil is useful, as well as wine, mild lenitives as profitable as biting corrasives; whilst a man is in the state of nature discomforts are not unprofitable, yet withal it shall be our wisdom to let in light at some crevice. In short, Greg. 20. mor. Gregory's temper is not to be misliked, Miscenda est lenitas cum severitate: sit amor, sed non emolliens, sit rigour, sed non exasperans. Eli put in too much oil, do no more so my sons. james and john put in too much wine, when they called for fire from Heaven upon the Samaritans: Medio tutissimus ibis. Our Congregations for the most part are mixed, he walks by rule (whatsoever the foolish prescripts of our people are) who mixeth both: Moses and Christ met both upon the Mount (not Moses alone, nor Christ alon●) Mat. 17. both Law and Gospel are to be conjoined. A two edged sword still we must carry in our mouths if we would do good; and like the Nurse have both Dug and Rod, or like the Ark wherein was both Manna and the Rod of Aaron, laying this ever for a ground that there is more mercy in Christ then sin in us; So there can be no danger. Use 2 And it may next admonish all to seek for the Salvation of our selves and others in attending upon the means, the word preached. The Ministry of the Word is the hand of God, whereby he plucketh us out of sin and misery, as we do the beast out of the mire: Heb. 12.18. And in this Ministry he will thunder and lighten in Mount Sinai (man's conscience) before he speak unto him in Mount Zion. If thou wouldst have thy wounds cured, submit thyself to the Ministry of both: Let the Law first do its office and be content that with that wine thou mayest be prepared for receiving of the oil (the Lenitives of the Gospel.) Violence must be offered to our corruptions ere there can be room for grace. Christ will never come into that soul, where the Herald of Repentance hath not been before him: David desires the Lord to purge him with Hyssop. Psal. 51. no matter how smarting so it may be healing. And yet withal be careful that you nourish not the disease against the Physic (as the manner of some is) who cry out for more Wine, thinking they are not humbled enough when it is high time to apply oil unto the sore: he is cast down enough who is in case to hear of raising up: And he that hath his soul wrought to an hearty grief for offending God, and a perfect and inward hatred of sin is in such a case, Act. 2.37. As for others who are dear unto us, whose good we do desire; let our care be to bring them to the means. There is some good hope of help and health, whilst we are under the Physician's hands. Thus Elkanah brought his whole Family, 1 Sam. 1.21. Naaman his company to attend upon the Prophet, 2 King. 5.15. Cornelius his Kinsmen and near Friends, Act. 10.24. And the godly every one his Neighbour, Isa. 2.3. Use 3 Lastly, let all such as yet lie under the terrors of the Law, receive hence comfort; For the yoke shall be destroyed, because of the Oil, Isay. 10.27. You are come to Mount Sinai, which burns with fire unto blackness, darkness and tempest; Heb. 12.18. such terrors as made Moses himself say, Expavefactus sum ac tremebundus, I quake exceedingly for fear: But here shall not be thy rest, there is a Mount Zion thou art hastening unto where thou shalt enjoy the privileges of the first borne, God's purpose is not to leave thy soul in that distressed case. Satan (indeed) like Simeon and Levi with the Sichemites, Gen. 34. take the time while we are sore to fall upon us; God doth not so, Luk. 4.18. he will bind us up and pour in oil of comfort in due time. Quest. But why doth God suffer a wounded soul to be so terrified with the wine of the Law, before he bring and pour in the oil of the Gospel? Resp. This God doth, as for the magnifying of other attributes, so especially of his mercy; which would not be so sweet unto us, if the terrors of Justice had not made us smart. A Prince will sometimes suffer the Law to pass upon a malefactor, and have the head laid upon the block before he pardon; and then mercy is mercy: it draws down tears, and works marvellously both on offenders and all that are Spectators. Secondly, God doth this that he may hold and keep the soul from all revolt to former lusts: This Reason God gives why he lead not the children of Israel out of Egypt, the readiest and nearest way; but through the wilderness (a way dangerous and desolate, full of fiery Serpents, where they met with many dangers) that they might be afraid to return, Exo. 13.17, 18. Thus when God brings us out of the thraldom of sin, he leads us a painful way indeed through many tears and sorrows, yea through the fear of death and hell, that we may not dare to practise sin again, nor think of returning to the practife of that we have so smarted for before. Be we of good comfort then; for though there be pain and trouble in the way, yet there will be comfort in the end. He that was anointed himself with oil will use oil as well as wine in the healing of all his Patients: In due time thou shalt hear of joy and gladness, Psal. 51. so that the bones now broken shall rejoice. Only see that you follow the means with Eliah; who when he had gone a day's journey, was called upon to eat, 1 Kings. 19 and when he had eaten he was willed a second time, to arise and eat; and after he had traveled forty days, he must arise and eat again: Still attend upon the Word: It is an Egyptian trick to take away the means from thy soul, and yet expect the tale of brick, (Joy, Peace, Righteousness, with other graces) as if straw were laid by. And set him on his own Beast. Text.] Doct. God hath given the Creatures to be serviceable unto us; and that not only for our necessity, but also for our utility and delight; as the Ox to labour for us, the Horse to bear our burdens and carry us, etc. Use This we should take special notice of, as David did, Psal, 8. and in a special manner take great heed lest we be unthankful unto him who deals thus bountifully with us: Giving us all things richly to enjoy; or cruel and unjust to them, we show ourselves unthankful unto him, while (as jehu did the Messengers sent unto him) we put the Creatures behind us and enforce them to fight against God in the service of the enemy Hos. 2.8. This is a provoking sin and causeth God in wrath to deprive us of these blessings, which we so abuse, Hos. 2.9. We deal too hardly with the Creatures when we overburthen them, and oppress them, either with load too great, or journeys too long, or pace too swift, or stripes too many, or meat too little; using them as cruelly and hardly (that work for us, travel with us, bear and carry those loads, that otherwise must lie upon our shoulders;) as if they every way were noisome and hurtful unto us: Arighteous man (saith Solomon) ●oscit animam jumentisui, knoweth the soul of his beast: knoweth what he stands in need of, and what in his need he desireth, and is ready to afford it him; but the tender mercies of the wicked are said to be cruel in this respect, Prov. 12.10. Should God open the mouth of the creature, as sometimes he did the mouth of Balaams' Ass, it would complain of man as that Ass did, Numb. 22.20. Rom. 8. what have I done unto thee that thou thus usest me? How ever God hears the groaning of the creature in its kind, and will not endure that they should be abused. Let us therefore with the good man, Gen. 24.32. be merciful to a beast. And with Abraham's servant (for which he is remembered in holy Scripture) have a great care of our Cattle that are serviceable unto us: It is just with God that the creature should rise up against us to hurt us and destroy us, as 2 Sam. 18.9. 2 Kings. 9.36. Prov. 30.17. while we abuse them, and rise up in rebellion against God in the sinful abuse of them. Secondly, it may not be passed over how that this Samaritan (as he took before the oil and wine which he had to serve him in his journey, and poured them into the wounds of his neighbour, so here) he lights from of his beast, and himself walks on foot whilst his neighbour rides, Thence we learn, Doct. To prefer our brother's necessity to our own utility or conveniency. Luk. 3.11. & 12.33. Acts. 2.45 & 4.34. 2 Cor. 8.14. Reason. For it is the greater good: Now however that rule always holds not, Of two evils the lesse is to be chosen; yet here it holds, Of two goods choose the better and greater. Use. This reproves the Nabals and rich gluttons of our times, who are so fare from preferring the necessity of the needy before their own profit, as that they will not part with their superfluity to secure their brothers be they in never so great misery, 1 Sam. 25.10, 11. Luk. 16.19, 20, 21. of this they wilfully being ignorant that the poor in their necessity are the Lords, and owners of rich men's goods, Prov. 3.27. and that the rich are but Stewards, and dispensers to them in that case. Object. But doth not love (rightly ordered) begin at home? are we not to serve ourselves before others? Resp. True, but as we are to put ourselves in the first place, so our neighbours are to have the second. Omnis inordinata charitas incipit â seipso, sic etiam omnis regulata charitas terminatur in socio. For the farther and better clearing of this doubt, take notice that the things which men enjoy, are either necessary, profitable, sufficient, or superfluous. Those are necessary, which serve for the maintenance of our lives: those are profitable, which serve for our vocation, calling: Those are sufficient, which serve for our delectation, and those are superfluous, which tend to wantonness and excess. Now of our superfluity we should spare for our Brother's sufficiency; of our sufficiency something we should spare for our Neighbour's utility to further him in his calling; out of those things which serve for our utility we ought to spare to help our poor Brothers in their Necessity and to preserve their life: But of that which is absolutely necessary for the maintenance of our lives and families we are not bound to give, except it be for the preservation of our Prince and safety of the Commonwealth; for in that case the Public is to be preferred before the Private, 2 Sam. 19 43. Use 2 Wisely then let us learn to judge of necessity, and the rather, because it is usually brought for a Plea, both in case of omission of good duties and commission of evil, when indeed there is no necessity at all why we should be hindered in our duties, or put on upon any evil practice, what ever we pretend. Mist. As this Samaritane set the wounded man upon his own beast (and therein preferred his necessity and profit before his own conveniency) So in the Mystery, Our blessed Saviour did prefer our good before his ease. Doct. This is that S. Paul would teach us, 1 Cor. 11. 1● having in the words immediately before declared, how that he pleased not himself, adds by way of Exhortation, that we should be followers of him therein as he was of Christ, implying that Christ did not please himself to do us good. And Rom. 15.3. he doth there expressly, and in plain terms avouch it: For even Christ (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non indulsit sibiipsi, pleased not himself; not as if he were displeased with himself for undertaking the work of our Redemption (that cannot be the meaning) seeing it was willingly undertaken, Luk 12.50. john 10.17, 18. but the meaning is that in the work he sought not his own ease nor pleasure, the content and satisfaction of the inclination of Nature (which abhorreth pain) but he preferred our good and the Salvation of our souls before his own Body, Name, Fame, Credit in this world, etc. Use 1 Why then do we seek to please ourselves before him? Mat. 4. & 16.22 Why do we prefer our ease before his honour? No impediments whatsoever could keep him from doing us good. Satan's temptations could not; Peter persuasion to favour himself did not; reproaches, scorns, buffet, death, torments, these nor any of these, nor all these could hinder him from effecting our Salvation: But he came leaping over these mountains, skipping over these hills, Cant. 2.8. But alas for us! We are so affected with our ease, that we can suffer nothing for his glory: Every Straw is a block in our way: Every Molehill is a Mountain, which we cannot pass: The reproaches and scorns of the world are too grievous to be borne, but if the footmen thou hast run withal weary thee, how wilt thou contend with horses? If in the land of peace wherein thou trustedst thou art wearied them how wilt thou do in the swelling of jordan? jer. 12.5. Is it like thou wilt part with thy liberty, life, all for his honour, as he parted with all for thine, when thy base heart and spirit is cast down with the blast of tongues. Use 2 As this should instruct us in our obedience and thankfulness towards him, so in our carriage toward our poor Brethren, Imposuit insuum juventum i e in corpus suum membra, namque sua nos secit, & particeps corperis ejus, & lex quidem non omnes suscipiehat, Moabita inquit, & Ammonitae non intrahunt in Ecclesiam Dei, nunc vero in omni gente qui timet Dominum ab eo susci pitur voles credere & pars ecclesiae fieri, propter hoc dicit quod duxit eum in stabu●um. Theoph in loc jumenium ejus est caro qua ad nos venire dignatus est; Imponi jumento est in ipsam Inoarnationem, Aug de Quest. Evan l. 2. Quest 9 Aug. de vera Rel. c. 16. vino ra●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the very use the Apostle makes hereof, Rom. 15.1, 2. That every one of us do please our Neighbour, not wholly nor only seeking our own with neglect of that which may be beneficial to our brother; but with all (as Cajetan observes) apponit duo grana salis, he casteth in two grains of salt to season the duty of neighbour pleasing: First for matter, it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that which is good or at least not evil and referred to that which is good: Secondly, in regard of Utility, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to edification; for all things which are good and lawful, edify not, 1 Cor. 10 23. If time and place with other circumstances be not observed it may rather tend to destruction then to edification, as Theophylact well observeth on the place: These observed, seek to please both in our general & particular calling. More particularly this setting the wounded man upon his own beast sets forth (in the judgement of some Expositors) the high advancement of our Nature; Christ taking it into Union with his divine: he did not only assume our Nature and so came where we were, but in assuming it, he did nearly and indissolubely unite it to his divine Nature in the second Person (to his second Person immediately, but mediately to his Nature in that Person, whence it is called a Personal Union, because it is made in the singularity of Person not in the unity of Nature) joh. 1.14. 1 Tim. 3.16. Col. 2.9. Heb. 2.16. Gal. 4.4. Rom. 9.5. Isa. 9 And this Union was necessary, that Christ might become a fit person to undergo the Office of a Mediator: For a Mediator must have some alliance to both parties which are to be reconciled that he might indifferently arbitrate, and mediate hence he took part with both natures and became Immanuell, Isay. 7.14. Mat. 1.23. that he might indifferently partake with each Nature. This is a weighty point and full of mysteries, too deep indeed and weighty (it may be thought) to be laid upon so weak a foundation, as this is from the Parable, and therefore I pass with a word for Use. Use 1 If serves for Instruction to us all, that we acknowledge our dignity herein, and beware lest we defile by a lewd conversation what God hath so highly honoured: Leo. Ser. in nat. Dom. Agnosce O Christiane dignitatem tuam (saith Leo) Great was the honour God put upon man at his Creation in making him after his own Image, Gen. 1.26. But a far greater honour was done to him in his Redemption, God himself becoming man; flesh of our flesh, bone of our bone: Some love their flesh, saith one, for the beauty of it; some for the shape and proportion; some for strength: But here is the gr●und of true love, to love it because in Christ it is the flesh of God, and herein exalted above the nature of Angels, Heb. 2.16. Use 2 Secondly, for Comfort: This may be a cordial for all perplexed spirits in their approach to the throne of grace. Two cannot walk together except they be agreed, Amos 3.3. but being once agreed it may well be: man's nature through sin was as hateful to God as any ●oad or Serpent can be to us; but by Christ it is brought again into Grace and favour. You know if a Prince will be but pleased to come and abide in some Town or great man's Palace, it is enough to bring it into favour, although formerly it hath been in great disgrace: So here the divine Nature resting in the humane hath advanced it highly, so that now our own flesh sits at God's right hand; which may strengthen our Faith in all our suits to God. And brought him to an Inn. Text.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From the History it will follow then, Doct. That Inns are of good use for honest refection of Travellers. Rahab was a Victualler and the spies there had lodging, Iosh. 2.2, 3. See Luk. 2.7. Act. 28.15. 3. john 5. Reason. For iniquity abounding and the love of many waxing every day more cold than other, requires still their continuance or rather their increase. Time was when every goodman's house was an Inn, 2 King. 4.8, 9 job 31.32. 1 King. 17 judg. 19.20. And of later time the poor Traveller was sure to find in every Town of note, two Inns at least to be refreshed at. The Manner-house and the Parsonage-house: But in these days (when men are rather known by their houses, than their houses by the men) the Lord and Master flying and carrying with him a piece of the Church also; the Manner-house comes to be without drink, and the Parsonage-house without malt, and then what follows, but the poor Traveller must to the Inn or Alehouse, or lie in the streets? Use 1 Such as are Victuallers should not simply be condemned, nor these places of resort absolutely suppressed; but rather care had for their well ordering, and that such be licenced as are we●l governed themselves, and of good report; herein our Laws and State have worthily provided. True it is, such as kept Victualling in former times were infamous: by reason of the great resort unto their houses, it was generally held, such could not be honest; in which respect and no other (as is thought by some) Rahab was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an harlot, jam. 2.25. But that word in the most native signification signifies (not an Innkeeper, but) a harlot that sells her chastity and prostitutes her body for gain; therefore most like it is, that before her conversion she was not only a victualler, or Innkeeper, but a notorious Strumpet, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harlot publicly known and noted so to be in all jericho. And it is said (though Apocryphas) a Victualer cannot be without sin, i. e. hardly; for did they not sometimes chop away a good conscience for money, and bid drunkenness welcome, they could hardly pay their Rents, and yet the Profession itself is not to be annihilated, nor all condemned that are of the Profession. For my own part I do not doubt, but Inns and Alehouses will afford some souls for Heaven at the last day. Use 2 Let me in the next place give a caveat that none abuse this doctrine to licentiousness; for albeit there is good use of Inns for refreshing of the wearied traveller, yet there is little use of them for the Towns-man and home-dweller. Necessity requires there should be some, and a a competent number, especially where are great thoroughfares: but it is excess and drunkenness that causeth so mighty an increase, that like Hidra's head, when one is cut off more ariseth in the room; the Philosopher did sometime say that where there be many Physicians, there be many diseases: So where are many Victualling houses usually there are many drunkards, in which respect authority had done worthily to restrain many, destroying the nests that those birds may not with their breed taint the country. In the Mystery, Est enim stabulum Ecclesia, que in itmere mundi lassatos, & sarc●nis de lictorum defessos suscipit venientes, ubi deposi●e onere peccatorii viator lassus reficitur, & refectus salubri pascua reparatur, Choice in loc Ita August. Tom. 1 count Pelagianos Hypo. l 3. Mat. 5. the Inn is the Church Catholik, into which our Saviour brings those he means to save. But first consider we, the Church is like unto an Inn, and that in these respects. First, An Inn is a place licenced or made to be so: It is not an Inn as it is a house; So the Church it is selected and called from the rest of the world, it is licenced by God to have the Word and Sacraments, Numb. 23.9. joh. 15.19. Mat. 10.5. Rom. 3.2. & 9.4. 1 Tim. 3.15. Ps. 147.19, 20. Secondly, An Inn stands in some open place and is obvious to all passengers: It hath a sign also (usually) if it be an Inn: So here the Church is a high hill, and in general the Cross of Christ is the sign, joh. 16. or the burning bush Exod. 5. In particular this Inn is to be known by the Profession of the truth and administration of all essentials necessary to Salvation, Act. 2.42. Isa. 2.2. And in this respect it is said to be visible and like a house set upon a hill: Visible I say Potentiâ, though not always Actu, simply in itself visible, though in some other respect to us invisible: An Inn cannot be discerned in a great mist or dark night; nor by a blind man: so in time of persecution (as when the Church was sane to fly into the wilderness) or when men have through fear or anger weekned their sight, Rev. 12 14. Isa 26.20. It is not discerned by us: So Eliah could not see a Church, when God had 7000. there. Thirdly, It is like unto an Inn, it being both spacious and specious; It is large and fair, so usually Inns are, Cant. 6 4, 10. 1 sal 122 3. Cant. 4.4, 7. Numb. 24.5. the uttermost parts of the earth are given Christ for his possession, (whence it is called Catholic) And the beauties of holiness; though to look on the outward face of it, It may say as Naomi of herself, call me no more beautiful, etc. Ruth. 1 20. Fourthly; as an Inn is an house well furnished with all provision fitting to entertain all guests and passenges; so is the Church, Isa. 25. & 55.1, here is wine, milk, bread, water, oxen and fatlings killed, etc. Fiftly; an Inn is a place of safety; so is the Church, Isa. 4.5, 6. Zach. 12.3. Mat. 16. here is a shadow and sweet refuge against all dangers. Sixtly, it is a place of great resort, multitudes frequent it, as they do an Inn: Jsa. 2 3. therefore it is said to be a General Assembly. Heb. 12. And there are many which shall come from the East and West, Math. 8. and sit down with Abraham, etc. Seventhly; there are in an Inn of all sorts; All company comes in: Noble, ignoble, high, low, good and bad; so in the Church, Gal. 3.28. Acts. 2.5. & 10.11. Math. 13. Rev. 7 9 there is in it a mixed company all sorts included. Eightly; in an Inn there are many distinct offices, 1 Cor. 9.19. and all for service: so in the Church, 1 Cor. 12.28, 29. Rom. 12.6. 1 Pet. 4.14. Ephes. 4.7, 11. Yea, Kings and Queens are nurcing Fathers and nurcing mothers. Every one must serve the common good of the Church, Isa. 40.23. Mark. 10.43. and endeavour its peace; Psal. 122.6. Ninethly; Disordered persons may by no means be tolerated in an Inn; no more in the Church, see Deut. 23.17. 1. Cor. 5.1, 2. Ephes. 5.3, 5. Math. 18.17. Tenthly and lastly, (not to insist on more Particulars) Travellers leave their Inn in as good estate, yea somewhat better than they found it, so should we the Church after our decease. Acts. 20.28, 29. 2 Tim. 4.5, 6. Use If the Church be as an Inn, why are we backward to resort unto it? having traveled the whole week before in the works of our particular Callings, me thinks we should be willing when the Lords day comes to take up our Inn for rest. The kingly Prophet David longed for this place, Ps. 84.2. Yea the remembrance of that rest put life into him, when by reason of his travel he was at the point of fainting, v. 5.6, 7. And why prefer we a blind alehouse, before so spacious and fair an Inn? what noble spirit doth thus? especially considering the good entertainment may here be had, read Isa. 55.1, 2, 3. there is the best provision and best usage. Doct. Secondly observe, Whom Christ means to save, he brings into the Church. See Acts. 2.47. The Lord added to the Church daily such as should be saved. So Ephes. 5.23. Christ is said to be the Saviour of his body; Now the Church is the body of Christ, therefore none are saved but the Church, (i.e.) none but such as are joined to Christ, and become members of his body. This was figured by Noah's Ark: All that were preserved were within it; Gen. 7.23. 1 Pet. 3.20, 21. As for those without, no gold could buy their preservation, no holes hid them, no hills help them, nothing in the world, nor the world itself could save them: And it was signified to us by the covenant made betwixt Rahab and the spies; all within her house should be preserved, but those without, (though her own kindred,) should perish. Iosh. 2.18. Hence was it, that the Apostles were willed to stay divers years in some places, preaching to them the Gospel, for that God had many souls to save, who by these means were to be brought within the compass of the net, Acts. 18.10. Reason. And no marvel; Luk. 1 33. For Christ reigneth only in the Church of God, Micha 4.7. without the Church the Devil ruleth; The incestuous person being cast out of the Church of Corinth, was delivered up to Satan, 1 Cor. 5.5. so was Hymeneus and Alexander, 1 Tim. 1.20. Use 1 This first makes against Universal Election and salvation (which was origen's error) but that doctrine plucks up the pale and enclosure, and lays all common to the wilderness, and is full of all absurdities. Use 2 It serves next to discover to us the miserable condition of such, as either are not brought within the pale of the Church (as Pagans and Infidels) or else being once within the pale keep not within, but get out again. Some wilfully skip over, as Familists, Brownists, Anabaptists and such like: These with Cain leave the presence of God, and fly into the land of Nod, a receptacle for fugitives, Gen 4.16. And is a withdrawing to perdition, Heb. 10.25, 39 And of these we may say as 1 john. 2.19. They went out from us, but they were not of us; for if they had been of us, they would (no doubt) have continued with us: but they went out that they might be made manifest that they were not all of us. Others are cast out of the Church, and justly excommunicated by reason of their evil deeds (as 1 Cor. 5.5.) which sentence is the fearfullest that by man can be inflicted: Other sentences condemn us in our bodies, goods, or liberties; but this declares us to be of the community of the ungodly, and ejects us out of the society of the faithful: Yea so long as we remain obdurate, it doth not only cast us out of the Church militant on earth, but out of the Church triumphant in Heaven, Mat. 16.19. and therefore to be feared above any other sentence if deserved justly. A man indeed may be cast out by such as are usurpers in the Church (so some Popes have excommunicated Princes) and sometimes for well doing, not for ill: as john 9.35. Our Saviour armeth his Disciples against such thunderbolts, john 16.2. futurum erat (saith Saint Austin) ut foras emitterentur cum illo ab eis qui esse nolint in illo, qui non possent esse sine illo. It should come to pass that they should be cast out with him, by them, who would not be in him, nay by them that could not be without him. In this we should not grieve but rejoice, seeing we are members of his body, and made partakers of his sufferings. Use 3 Next, it would be worth the while, if we would examine whither we are within the Church, and true members of it: This we may know by the agreement which is betwixt us and it: As is the mother, so is the daughter, as is the head, such are the members of it. The Church (you know) is holy and Catholic: So if thou be'st a true member of this Church, Holy is thy Christian name and Catholic thy Surname: Holy thou must be, in it shall dwell nothing unholy or that doth desi●e, and thy obedience must be to the whole Law of God; which only proves thee to be a good Catholic. I know that as the mothers, 1 King. 3. pleaded for the living child, saying it is mine, and it is mine; so the children now plead for the mother, whither the Church of England or the Church of Rome be the true Church, and in which of these, salvation is probably to be found is 〈◊〉 hot dispute betwixt us and Papists: but so fully and learnedly determined by that most reverend Father in God the Lord Archbishop of Canterbury in his conference with Fisher, that no more remains to be said of that point. Use 4 Bless we God that we are within the pale of the Church. Noah desired for his son japhet when he blest him, but this, that God would persuade him to dwell in the tents of Se●●: this place is like that house of perfumes wherein the Virgins were kept many days, and purified before they came into Ahasverus his presence, Est. 2. there so often it is called, the kingdom of Heaven, because it is the Gate of Heaven and inlet thereunto; we being in it, made fit for Heaven through the Word and Prayer. And let us bless God for that we are brought out from within the pale of the present Romish Church, and delivered out of the belly of it as jonas was out of the belly of the whale; in which Church though there be a possibility of salvation (for some) yet not fair probability as is in the Church wherein we live: Surely God is willing to save us who hath hither brought us: Why hath he done all this for us (as the wife of Manoah said to him) judg. 13.23. if he were purposed to stay us? Happy we if we knew what belonged to our peace in this our day. And took care of him. Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As this Samaritane had undertaken the cure, so he doth it with care. Truth it is, Doct. All aught to be providently careful of what we undertake within the compass of our calling, whatsoever our hand findeth to do, we must do it with all our might, Eceles. 9.10. read Pro. 6.6, 7, 8. & 27.23 & 30.13. 1 Cor. 7.32, 34. 2 Cor. 11.28. 1 Tim. 5.8. Use. Wherefore such miss it much, as are careless in their particular callings under pretence of Religion, and works of Piety. S. Paul's rule is, so to labour as that we be not chargeable unto others, 1 Thes. 5.11, 12. And he tells us plainly that who so provides not for his Family hath denied the Faith and is worse than an Infidel: 1 Tim. 5.8. How this Provision can be made and no care taken, I cannot conceive. Object. But Mat. 6.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith our Saviour, take you no thought, and Phil. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be careful for nothing: no worldly care than it seems is allowed unto a Christian. Resp. There is a twofold care. Sollicitudo diligentiae & diffidentiae. A Care of diligence, this is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a care of diffidence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former of these is Regular, well confined and kept within the bounds of moderation: And is described to be, An act of wisdom taking up the understanding faculty (especially) whereby after a man hath rightly judged what be aught to do, and what not, he with more or less intention of mind (accordingly as the nature of the thing requireth) is provident to find out, and diligent to use all lawful means that may further his desires, expecting the success from God with a contented spirit. This care is honest and warrantable, no where forbidden but every where commanded and commended 2 Cor. 11.28. The latter of these is Irregular and ariseth out of a distrust of God and fear of wants: It is a cutting, dividing, distracting care, nor will it suffer itself to be limited within the bounds of Christian moderation; but causeth a man over-eagerly and inordinately to pursue his desires, perplexing himself likewise with fearful thoughts about the success. And this care is still blamed and in Scripture condemned, and the care that is spoken of in the former Texts. Doct. As all aught to be careful of what they undertake within the compass of their callings, so especially those who have undertook the looking and providing for, of impotent and diseased persons. Such in a special manner are to have a care over their cure and charge. The life of man is dear to him and of great worth, Skin for skin and all a man hath will he give for his life, job 2.4. Solomon calls it animam pretiosam, the precious life, Pro. 6.26. And so it is both in itself being rational and so excels that kind of life which the irrational and sensitive creatures live (And yet anima Muscae est Sole prestantior, the sensitive soul of a Fly is more excellent in nature then the glorious Sun) As also in regard of Use. For, 1. God hath glory by it, Non enim sepulchrum, saith Hezekiah, Isay. 38.18, 19 The grave cannot praise thee, death cannot celebrate God's glory, Vivens, vivens, ipse celebrabit te, The living, the living, they shall praise the Lord. 2. The Church and Commonwealth have benefit by it: Saint Paul confesseth of himself, that he abode still in the body for the good of the Philippians, Phil. 1.24, 25. 3. Much good and profit comes to a man's self hereby; For first the Person of man is preserved in its esse or being by it, through the personal Union of soul and body which otherwise would be dissolved. Secondly, through it we become capable of comfort here: By the blessing of life other good things become blessings to us (under God) All the comforts of this life are nothing to a dead man; In which respect Solomon saith, A living Dog is better than a dead Lion, Eccles. 9 4. Thirdly, by means of it we come to be made partakers of the joys of a better life; whilst we do employ it in working up of our salvation with fear and trembling. Every way then life is a precious thing; now if we think ourselves bound to preserve a Jewel of our Neighbours committed to our care and trust, than the life of our neighbour much more, which being fare more precious. And as life and health is precious in itself, so with much ado it is hatched up and preserved: The life of no other creature is subject to so many dangers, outward and inward; nor sooner overthrown than man's: It is like a brittle glass full of precious liquor, a small knock breaks all: Or like a watch consisting of many wheels and gimbals which every day must be wound up and kept in reparation; by meat, drink, sleep, exercise, etc. Often it gathers dust and grows fowl and then the hand of Physic is employed to cleanse it, which if it be not carefully done, all falls to pieces presently; The body drops asunder and here lies a pin and there a wheel, here one bone and there another, till the exquisite workman who first made it, takes it again in hand to repolish it and reunite it. Use Therefore let Physicians, Surgeons and such other as have undertaken cures, consider what a charge is committed into their hands; and beware how they commit the health and life of their Patients unto the Apothecary or his boy. Life is more precious than so; Physic should be taken cum custodia, so likewise administered and given. This might likewise be applied to Overseers of the poor in Parishes, whose care should be that nothing necessary be wanting to impotent and diseased persons: as also to such as are keepers and tenders of sick: But I leave the prosecution to your private meditations and come from the History to the Mystery. So this sets forth unto us the great care that our Saviour (that true Samaritane) took for man's Salvation, Doct. While he was upon the Earth he was full of care and tenderness for our soul's welfare. Our Saviour makes this care one special note of difference, betwixt himself and hirelings, john 10.12, 13. And he did notably show it in each part of his office of Mediatorship: As in his Prophetical, Priestly and Regallfunction, in none of which was wanting any care. As our Prophet, he carefully revealed the whole will of his Father to us (so fare as concerned our Salvation, john 15 15. and 17.8.) He went about from place to place doing good, preaching the Gospel, working of miracles. Act. 10.38. Insomuch that the people who sat in darkness saw great light, Math. 4.16. And as thus in general; so in particular distributions according to the several estates, and secret demands of each ones particular condition, so as that each passage of the word was exactly suitable thereunto; whereby he manifested that his care reached unto particular men: Some were broken hearted, Isa 61.1, 2, 3. Luk. 4.18. Isa 42.3. Mat. 12.20. them he bindeth up: Some Captives, to those he proclaimed liberty: Some mourners, for them he had beauty: Some bruised reeds, smoking flax, these he did so carefully tend, as that they might not be broken nor quenched, altogether, he was careful that judgement might be brought forth into victory: He had provision for any want: medicine for any disease; comfort for any distress; answer for any doubt; direction for any difficulty; ready at hand as occasion should require. There is no estate wherein a Christian can be set, but the abundant care of Christ towards him is magnified in the Gospel. Look we upon him in the discharge of his Priestly function, there we shall find no care wanting, neither in offering up sacrifice, and oblation, nor making intercession (for in these two acts the Priesthood of Christ consisted) by the former he satisfies for the debt of man, which debt was two fold. 1. Active, in doing the duties of God's Law (which we were bound unto as we were God's Creatures.) 2. Passive, in suffering willingly the penalty of the Law, (and this we owed unto God as we were his Prisoners.) In both these was Christ very observant; and for both made exact, and punctual payment. Mat. 3 15. & 5.17, 18, Not one ceremonial type remained to be fulfilled, as S. Paul to the Hebrews ●t large sheweth. Assoon as ever he was borne he began to pay and fill all those water pots, joh. 2. No sooner doth S. Matthew speak of his birth, but one vessel is filled straight. Mat. 1.22. and that was Esais' measure. So Math. 2 17. there was a measure of Hosea filled. Hos. 11.1. & Math. 2.6. there was a vessel of Michaias' filled. Mich. 5.2. & Mat. 2.17. there was a vessel of jeremiahs' filled. jer. 31.13. Wheresoever he went he was filling as Mat 2.23. whatsoever he spoke was to fill up. Mat. 13.35. when he spoke not, it was to fulfil also. Act. 8.35. whatsoever he did was to fillfull, Mat. 21.5. whatsoever he suffered was the like, joh. 12.38. & 15.25. And at his death he fulfilled all, Mat. 26.56. and gave not over till all was finished. This may appear by that of Paul, Col. 2.14. for how could the bond have been canceled had not the debt been paid? So Rom. 8.3, 4. And in these respects he is said to be the holy one, and the just one, Acts 3.14. & 4.27. & 2 27. and a Lamb without spot and blemish, 1 Pet. 1. that taketh away the sins of the world, joh. 1.29. As for the other act of Christ's Priesthood, his Intercession, he was no way wanting in that neither; See his care in that Prayer of his, john 17. and in the very time of the Sacrifice, whilst it was hanged up, Luk. 23.34. Now that he sits at God's right hand, his care is not lessoned. See Heb. 7.25. 9.24. Rom. 8.34. 1 joh. 2.1. Lastly, If we look on him in the discharge of his Regal or Kingly office, in the exercising of those kingly duties which belonged to his regal function, we shall find his care was no way wanting. First in the gathering of his subjects to himself, by his Word and spirit, Isa. 11.11, 12. joh. 10.16. Secondly, In governing those he hath gathered. 1. In ruling of their hearts and leading them in the way, john 10.3, 4. Isay. 30.21. 1 Pet. 2.9. 2 Pet. 1.3. 1 Cor. 1.48. Next in Protecting or succouring of them in all temptations, Heb. 2.17. Psal. 121.4. Mark. 4 38.40. john 16.33. 1 Cor. 10.13. Phil. 4.19 Rom. 15.4. Thirdly, In Execution of justice. 1. Towards his own Subjects, in justifying and acquitting them, Rom. 8. And also in distributing of Rewards amongst them, Ephes;. 1. & 4.1.2. Towards his Enemies, confounding their Projects, holding up his kingdom in the midst of their malice. 2. Their Persons, so that not an enemy was left unsubdued. Not Sin, 1 Cor. 15.17. Not Death, 1 Cor. 15.54. Nor Hell, Revel. 1.18. Nor Satan, Colos. 2 15. Nor the World, joh. 16.33. Use 1 The Use of this is, first to inform us of the worth of the soul and the excellency of Salvation: Were it not a rate and a precious thing, would Gods own Son have come down from Heaven, and himself personally took the care thereof? Had it not been of great worth, would he ever have undertaken such a peculiar charge, 1 Pet. 1.10. And yet we neglect so great Salvation. We have a care to preserve a plant from withering, a beast from perishing, a body from dying, and count of them who have care and skill this way; but who esteems or accounts of that care which keeps a soul from damning: The more grace we have, the more shall we be taken up with the contemplation of this subject and with the continual study and care after it. Use 2 It should teach us dependency upon Christ for life and for Salvation. Paul was not ashamed of Persecutions, 2 Tim. 1. because he knew whom he had believed; he doubted neither of his care nor power, and therefore committed his soul unto him against the last day when all forsook him, 2 Tim. 4.16, 17, 18. And surely want of consideration of the care of God and Christ is the ground of all diffidence, Math. 6. Why do men trust in themselves and friends, but because they rest assured of their care and goodwill towards them? Did men rest assured of the care of Christ, and compare his affections with other succours, they would rather choose to build their hopes and assurances on him, hence it is that Saint Peter useth this as an argument; Cast your care upon him, quoniam ipse cura est de vobis, for he careth for you, 1 Pet. 5.7. A right Judgement of Christ would help us to employ our Faith in any condition whatsoever, be it never so hard, as 1 Sam. 26.10, 11. While David had Faith in God's Providence, he could say of Saul, The Lord shall smite him, or his day shall come to die, or he shall descend into the battle and perish; Absit mihi a jehovah, God forbi that I should stretch forth mine hand against the Lords anointed. But when he once began to doubt of God's care and providence, than he said, Tandem absumar die unaper manum Saulis, Surely I shall one day perish by the hand of Saul, 1 Sam. 27.1. See therefore that we get Faith in God's Providence, as well as in his Promise; and fear not any of our adversaries or their malicious practice against us, they shall never hinder us of salvation, Psal. 23. None shall be lost that are under his hand, joh. 10.29. It is God's command that he which hath received a calling should wait upon his calling: Go then boldly to Christ (thou that art of a drooping spirit) beseech him to continue his care over thy poor soul: It is of his fold, beseech him not be absent when the wolf cometh: Be not thou wanting to thyself, and rest assured he will no way be wanting unto thee, 1 Pet. 1.13. Object. But I am weak, my sins are many: How should he take care of such a wretch as I am? Resp. What was in this wounded man to move this good Samaritane to take this care of him, but compassion in himself and misery in the object? This is it that puts on Christ, and causeth him (as it were) to turn Projector, which way to show mercy and do good: So Hos. 11.8. The Lord there sets himself to study and contrive mercy for his people, gathering together his thoughts of mercy to conquer their sins, which they in pride, as it were, did set up to pose his Covenant. Object. But though he hath taken this tender care of the Salvation of poor sinners, will he do so still? Resp. He is jesus Christ, heri & hodiè, Yesterday and to day and the same for ever, Heb. 13.8. there is constancy and continuance in this his care; his mercies endure, his compassions fail not. Object. But he is now in Heaven, how then can he take care? Resp. He is so, but there he is our Advocate and practising for us in that Court, Secondly, he hath made preparations and provisions for the future for us. And on the morrow when he departed, Text. etc. Verse. 35 This good Samaritane could make no long stay upon the Earth, but as he took care of his Patiented while be was present with him, so now being to departed he commends him to the care of the Host, with whom he leaves money to supply that distressed man's necessities, and withal gives special charge that he be well looked unto, promising to pay at his return, what ever (above that he left) should be laid out. And on the morrow. Text. Prima dies suit dies passionis, altera resurrectionis. Quis est ille alter dies nisi for te ille dominicae r●surrectionis, de quo d●ctum est, hic est dies quem secit Dominus Ambr. in loc. (To handle the words as they lie in order.) The time when he departed is here expressed: It was no long stay he made in this same Inn: So soon as conveniently he might, he departed thence. From the History first observe, Victualling houses are not for residence of Travellers; guests are to make no longer stay at such houses than urgent occasion requires (with the spies) in the morning they must be gone at furthest, Iosh. 2 Doct. Such then as sit from morning to night, from day to day, yea from week's end to week's end, tippling and gaming, turn the lawful use of Ins into abuse: Use. To prevent which officers should make conscience of their duties, and see that such disorders be reform, we having the edge of the sword of Justice backed by laws and wholesome statutes; So the poor that are, would be better provided for in most Parishes, and the increase of poor much abated, if the penalties imposed, on such disordered persons, by the Statute, were duly required and inflicted. Mist. Mystically, the departure of this samaritan from the Inn teacheth us, Doct. That this world was no place for Christ's abode, longer than while he had finished his work. So soon as his business was over, Christ made no longer stay upon earth, than needs must. he departed hence on the morrow (as it were) and tarried not, joh. 13.33. & 14.3.4. & 16 7, 8. Luk. 24.5, 6. Act. 1.9, 10. Reason For, 1. His Kingdom was not of this world, as he himself avoucheth. 2. He had business else where, joh. 16.7. It was expedient that he left the Church on Earth (in regard of carnal presence) and that for us, not for himself, first to open Heaven for us, Heb. 10.19. joh. 14.2. & 10.20. Ezek. 44.1. Ephes. 2.6. Next to se●d the Holy Ghost unto us, john 16.7. Had he not left the Earth, the Holy Ghost in such a measure had not been sent nor given, john 7.30. Lastly, That he might lead captivity captive, Ephes. 4.8. and so make a perfect triumph over those spirits whom he had conquered on the cross, Col. 2. Use. The doctrine of the bodily presence of Christ in the Sacrament, taught and maintained by Papists, cannot stand with this now delivered; what business hath he now upon the Earth? Object. But Mat. 28. ult. I am with you to the end of the world? Resp. True, Spiritually, by the assistance of his Spirit: What is this concerning his corporal presence, which is in the Heavens, and there must be contained till his coming unto Judgement. Use 2 Next conclude we hence, if it were no place for him who is our Head, than it cannot be any place of continuance for us who are his members: We, so soon as we have finished our course, must departed hence too. It shall be our wisdom then so to think, and accordingly prepare. Say not with Peter, It is good for us to be here, let us build here our Tabernacles; But say and judge with Paul, If we here had only our hope, we were of all men most miserable. Use 3 And while we are here let our hearts be in Heaven, our affections, long, conversation, as we are willed, Colos. 3.1. Like a wheel (saith Hilary) which though it continually roll upon the Earth, yet it hath its greatest part from of the Earth. You see in nature every member will have recourse to the head, because that gives life and motion to the rest of the body: So seeing Christ our Head hath left this world, and is now in Heaven sitting at the right hand of God his Father, let us desire to be with him: And when we see death coming towards us by the harbingers that go before (as aches, pains, sicknesses, gray-hairs) let our spirit revive within us, as old Father jacobs' did, when he saw the Chariots and Horses that his son joseph sent for him to come into Egypt. Use 4 Lastly, If we would find Christ indeed, seek him not in this world nor in the things of this world, in so doing we seek the living amongst the dead, Surrexit non est hic, He is risen, he is not here. He took out two pence and gave them to the Host. Text. Here you see what is left to supply this man's wants and need, and with whom he left it, with the Host. That I note from the letter of the Parable shall be this, Doct. Money at an Inn bears the mastery, that makes welcome: What Solomon saith of it in the general, is most true in this particular, Argontum respondet omnibus, money answereth all things, Eccles. 10 19 this causeth attendance, furnisheth the Table, fills the Cup, opens Locks, commands all, yea Conscience itself many times not excepted; that in an Inn is at the beck and command of money A point so evident that it will seem time misspent to stand upon any long or large confirmation of it. Therefore for Use. Use 1 It may be our wisdom to distinguish betwixt Alehous-friendship and true friendship. There no longer pay, no longer play: Friends there, are well read in Theognes', They seem with the tongue to flatter all, but in their deeds they love none at all, they are like Aristotle's fallations and falling Stars; Eccles. 6. Videntur & non sunt. It is the money they are friends unto; while that lasts they will be as thyself and at thy service, but if that be gone thou shalt find them fail thee, as Pompey did Cicero, to whose house Tully flying for safeguard of his life, Pompey slipped out at a back door and would not be seen: Three things only continue them, Much spending, little ask, and taking nothing at all from them. Mist. In the Mystery, The Ministers and Pastors of the Church are this Host. Doct. Stabularij sum illi quibus dicitur, Ite in orben universum & praedicate Evangelium universae creaturae, Ambiguity in loc. So they are in regard of their Authority in the Church (though not over the souls and consciences of any in the Church, yet) therein they have rule and command, as an Host hath in an Inn: In which respect they are said to be Masters of the assemblies Eccles. 12.11. Yea Princes of the Congregations, Isa. 43.28. And to have the oversight thereof, 1 Pet. 52 and the Rule, Heb. 13.17. But besides this general take we notice of some more special resemblances (whence Gods Ministers may spell their duties.) If we consider what Saint Paul writeth to Timothy and Titus concerning a Ministers qualifications we shall find them every way fitted for such a 1 Tim 3 2. Tit. 1.6, & 16 calling; 1 Tim. 3.9. Every one you know is not fit to be an Host. First, He would be no Youth that keeps an Inn, it is requisite an Host should be stayed and grave: So a Minister he may not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and novice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est nup●r plantatus & Ecles●aei situs, quates craat cate●hu●●ni. one rue en ered (as it were) into the School of Christ: In which respect under the Law we find, that only such as were of t●irrty years of age were admitted to serve in the Tabernacle and Te●ple. 2. An Host would be a man of an unblameable life and conversation. So should a Minister: A Scandalous person is not fit for that holy function. Tit. 1.6. S. Paul to Titus wills he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inculpatus, one against whom no just exception can be taken. None of Aaron's sons or seed who had any blemish in them, might come near the veil, nor stand before the Altar, nor once press to minister before the Lord, Leu. 21.17. the sacrifice smells of the hand that offers it. 3. An Host may not be wayward nor self-willed, Tit. 1.7 but of an affable, courteous and pleasing carriage: such must God's Ministers be, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froward, inflexible and stubborn, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modest and gentle, 1 Tim 3.3. passing by some injuries for peace sake, endeavouring to give all good content that may be; and so far as may stand with a good conscience, 1 Cor. 9.20, 22. 1 Cor. 11.1. 4. An Host may not be a wine-bibber, or pot-companion; 1 Tim. 3.3. Tit. 1.7. drink he may to his Guests, and with his Guests; but not quaff, nor sit by it. So God's Ministers may not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given to wine, under which one kind, all other kinds of that nature are forbidden. He may use that creature for his necessity; as 1 Tim. 5.23. Prov. 31.6. Yea and for delight too, john. 2. but he may not sit at it till he be inflamed by it, Isa. 5.11. nor suffer his heart to be oppressed thereby, and he made heavy for holy duties, Luk. 21 34. 5. An Host may not be a fighter nor quarrel; nor may God's Ministers. No fighter; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. Paul to Timothy) alienus a pugnis, a jurgijs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.3. no striker, saith the same Apostle to Titus; his duty is to heal wounds not to make them. 6. An Host would not be covetous, Tit. 1.7. nor greedy of gain, for than he would chop away a good conscience for money. This vice as ill becomes a Minister, and therefore required (by the Apostle) as a necessary qualification in him, that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no lover of money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor given to filthy lucre, this ill beseems any, much less a Minister. Thou o man of God fly these things. 1 Tim. 3.2. 7. An Host must be harbourous, ready to lodge and entertain strangers. Tit. 1 8. This in a special manner is required of a Minister, he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of hospitality, as hath been a ready showed, vers. 31. 8. An Host would be a lover of his good Guests, these should have the best respect. Tit. 1.8. So must a Minister be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of good men, all should be respected, but such as honour and fear the Lord should be preferred by him. 9 An Host would be wise, Tit. 1.8. just, holy, temperate; And all these (which time will not suffer to speak of particularly) are required of a Minister: He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a sound mind; And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just and righteous person; giving every one their own: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy person: For God will be sanctified in all that come near him: and he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a continent or temperate person, one that must master himself and his appetite, and not suffer any inordinate lust to bear sway in him. 10. To conclude, 1 Tim. 4. an Host must be watchful, and give attendance. This S. Paul requires of Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dum venio attend. And so of every other Minister who is willed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, watching even as the Host watcheth for a guest to invite him in, and then attends on him and sees that he hath all things fitting; so Ministers for souls, Heb. 13.17. Use. Hence you may infer the necessity of the Ministry; Every one of us being as Travellers and strangers here on Earth and too too often benighted; the shadow of death and darkness being stretched out upon us before we be ware. In such a case who would not think it a great part of his happiness to light upon a good Inn and Host, at whose hand he may find good usage? So in a dark tempestuous night, when the snares of death do compass us, and horror of conscience hath seized on us, no men's feet shall be more beautiful to us then these men's, whose face in the day of prosperity we will not know. But we beseech you brothers know them which labour amongst you, and are over you in the Lord and admonish you: 1 Thes. 5. 1●. and see First, That you esteem them very highly in love for their work and callings sake. It may be (as Plato was wont to say of his Master Socrates) they are to look upon, like the Apothecary's galley pots, which on the outside have Apes, and Owls, and Satyrs on them but I must tell you, within they have precious drugs for diseased persons, which every one will covet in time of need. 2. As they welcome you, so take you heed of grieving them, Heb. 13.17. For that will be unprofitable for you; little care hath the Host to visit such a guest; rather glad when the house is well rid of him and the cost cleared. 3. Reward them; The Host is well paid by an honest Guest for all his pains; and charges are honestly defrayed, and the Host thanked for his good entertainment at departure. So in this case it should be, 1 Cor. 11.13, 14. We own them much: how much? our goods, Gal. 6.6. our eyes, Gal. 4 15. our selves, Phile. 19 our lives, Rom. 16.4. In former ages Guests were better paymasters than now they are, they would discharge what was owing, and be bountiful to the Host and house besides but now we depart away out of our Inn, and leave all on the score. 4. Give good testimony of them unto others: so doth the good Guest of a good Host, Rom. 16.23. 2 john. 1.2. If ever you had received any good by God's Ministers, you would assuredly give a good testimony of them, as we read that plain man did, 1 Cor. 14.24, 25. & Acts. 22.11. 5. Inquire of them as the traveller doth of his Host, Hag. 2.12. Mal. 2.7. about the way wherein you are not well acquainted. So jer. 6.16. Thus did the Disciples of our blessed Saviour frequently, Mark 4.10 & 7.17. & 10.10. john. 9.3. So the Corinthians of S. Paul, 1 Cor. 7.1, 10, 22. 6. Forsake them not: the traveller doth still know his Host and Inn, Deut. 12.9. and cannot easily be drawn away without special cause. In forsaking of thy Minister see thou be'st able to approve thy heart to God upon good and sufficient warrant, there is a brand laid on such as do, 2 Tim. 1.15. & 4.10, 16. Duo denarij sunt duo Testamenta qua imaginem in se habent aeterni Regis expressam, quoniam pretio vulnera nostra curantur. Amb. in loc. Come we next to consider, what was left in hand with this Host, The Text saith, He took out two pence, and gave, etc.] By the two pence, some understand the two Testaments: others the Word and Sacraments. But we may safely take the meaning to be more large; and so understand thereby whatsoever gifts Christ hath furnished his Ministers withal, whether they concern this life, or an other; So S. Austin (the Quest: Evang: lib. 2. q. 19) seems to me to understand the meaning. Vel duo Sacramenta: aut etiam duplicem doctrinam Legis & Evangelij, paenitentiae & gratiae. Art in loc. It is evident enough, Christ hath betrusted his Ministers with gifts and graces, for the relief and comfort of distressed souls, Mat. 25.14. These gifts are of two sorts; Spiritual and Temporal. The Spiritual are either Ouward, as the Word and Sacraments; these are put into their hands, Math. 28.19. Or Inward, as the graces of the spirit, such as those spoken of, Eph. 4.8, 12. The Temporal gifts, we read of in the Law, Deut. 10.8, 9 Leu. 27.30. compared with, Numb. 18.21. And in the Gospel, 1 Cor. 9.4, 14. Use 1 Such mistake then, as think Ministers beggarly and empty fellows. A Bishop (saith Nazianzen) is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain and empty name, he is well furnished (if in travelling from Jerusalem to jericho he hath escaped the Thief) at least it is intended he should so be. Read, Math. 13.52. There you shall find he is a Rich Househoulder, and is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumble out of his treasury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things new and old. Use 2 Wherefore make use of us, and of those gifts wherewith we are betrusted; For we are debtors to you, (saith the Apostle, Rom. 1.14, 15.) You are apt enough to make use of our temporals, but not of our spirituals. When you come into the company of a Lawyer or Physician, you will be enquiring for yourselves, states, children, but the most use you make of some Ministers is, to bury a corpse; Church (or rather chamber) your wives. Nor let any think to do well enough without these, God gives his gifts to us through their hands. Luk. 15.22. john Baptist must give water; or Christ will give no blood. There is a necessity to wait upon them (though not Infallibilitatis yet ordinis) if you would have comfort take it from their hands by whom God sends it. Rom. 10.14. With the two pence a charge is given. Take care of him, and whatsoever thou spendest more, Text. when I come again I will repay thee. So then, Beneficium postulat officium. As speaks the Lawyer, so the Divine, Doct. Who so receives the gift must discharge the duty, Numb. 18 21, 31. Luk. 19.13. Mat. 10.2, 5. 1 Cor. 9.13, 14. Use. It would be thought on by such as long to be fingering the Church's penny. The Ministers reward they love, but care not for the work; Opens they seek, Opus they eat. Such there are too many, who covet rather the Church's goods, than the Churches good, which to receive and never labour for, is horrible injustice (it being a reward and of right belonging only to such as labour) as our Saviour showeth when he saith, The labourer is worthy of his hire. Pensate Fratres (saith S. Gregory super Ezek. Hom. 6.) quantae damnationis est sine labore percipere mercodem laboris, quanti criminis precia peccatorum percipere, & nihil contra peccata predicando dicere. Consider Brethren, how great a damnation it is to receive the reward of labour without labour, how great a fault to receive the price of sins, and by preaching to say nothing against sin. See what God saith in the case, Ezek. 34.2, 3. Amongst others our Lay-Impropriators would do well to spend some serious thoughts concerning the point in hand. True it is, some busy Lawyers may be found, who question the tenure of Tithes, and will be ready to justify Simon Magus (as saith our Reverend Hooker. Pol. Eccles. lib. 5. §. 79. pag. 249.) There will be always some skilful persons, which can teach a way how to grind treatably the Church with jaws that shall scarce move, and yet devour in the end more than they that come ravening with open months, as if they would worry the whole in an instant, yet let these take advice of any who have wrote upon this Argument, yea of him who hath most pleaded for them, who in the Review of his History of Tithes, saith thus, Let him that detains the Church's Tithes and thinks them not due jure divino, thinks of the ancient dedication of them made to holy uses; and how ever they were abused to superstition (as other large endowments of the Church before the Reformation) yet it follows not that they may be profaned by come uses and Say hands: Consult (saith he) with Divines herein: And withal he tells them what Judgements have followed such appropiations; and wisheth it might be seriously thought on by every Layman that holds them. The time of the Ancient Fathers was free from this corruption, Ridl view p. 145. as yet it had got amongst them neither name or being, but what they would have judged of it (if in their days it had been) is not hard to conjecture. Read S. Augustine's Sermon de reddendis decimis, there we shall find, Tubes are a debt, and he that withholds them invades another man's goods, and how many men soever die for hunger in the place where he liveth (not paying his Tithes) he shall be counted guilty of the murder before the Tribunal seat of the eternal Judge, b●cause he kept that back to his own use, De Decem chor. c. 12. which was an others. And elsewhere he tells us, That our Righteousness exceeds not the Righteousness of the Scribes and Pharisees, if we pay not our Tithes, as they did. More of the Judgement of the Ancient Fathers, together with the decrees of Counsels, inhibiting Tithes to be paid to Laymen, you may read in Doctor willet's Synops. 5. Cont. quest. Doctor Carlion. c. 5. M. Eburne. cap. 6. etc. What is the Judgement of later Divines herein is evident enough. Where find we one who hath wrote concerning this Subject, but cries out against it, as the blemish of our Church, the bane of our people; for which many thousands in an high degree stand obnoxious to the judgement of Almighty God? Consult with Doctor Howson, B. of Oxon. in his two Serm. on Math. 22 Doctor Reynolds on Ohadiah, Verse 5, 6. who compareth them to Achan, and their sin to that of Anarias and Saphira, beseeching all young Gentlemen to keep themselves from that abomination; Citing also B. Pilkington on Haggai, who calleth these Impropriations, because they be taken away improperly and held from the Church by an improper title. Read likewise Doctor downham's Sermon, 1 Tim. 3.1. who proves their Original to be Antichristian, and them to be without excuse: Now, Quod initio vitio sum est non potest tractu temporis convalescere. How Laymen became owners and possessors of Tithes. See Doctor Field of the Church, Lib. 5. Cap. 59 Pag. 523. And Master Robert's Revenue of the Gospel. Cap. 11. Doctor Hall B. of Exeter in his Sermon on Zach. 14.20. bewails the injurious zeal of these men, whom he aptly describes to be men of vast gorges and insatiable, devouring up whole Churches, and yet the Sepulchers of their throats are open for more, commending to all Impropriators or Church-Robbers a good Example and Caveat in his Contemp. Lib. 21. On zerubabel and Ezra. Read also (if you please) M. Fentens Sermon of Simony and Sacrilege: M. Richard Bernard of the Ministers maintenance, M. Eburne on the same Subject, as also his two Sermons on Math. 22.21. Doctor Sclater of the Ministers portion. Doctor jackson's Sermon on Cant. 2.15. M. Francis Dillingham his Sermon against Simony. M. jeremy Dike his Sermon against Covetousness, pag. 56. We might fill a Volume with Authors and Testimonies, I produce these few amongst those who are well known and of note, all of them speaking in particular to Impropriators of Church live, as to those who stand deeply guilty before God of Sacrilege. Object. But we speak in our own case, & c? Resp. It is Christ's not ours: Say it were; what then? Are all men liars, Is there not one Prophet of the Lord amongst us all? Here than the opinion of such as are impartial. Consult with Sir james Simple his Reply to M. john Seldons History of Tithes. Sir Henry Spelman de non temerandis Ecclesijs, p. 119. who tells these men plainly that by taking these gifts bestowed on the Church, they charge themselves with cure of souls and make themselves subject to that burden that lieth so heavily upon every Minister, to see the service of God performed, people instructed and poor relieved; for which three ends parsonages were instituted. M. Lambart, a Lawyer of great note (in his Preamble of Kent) speaking of an Impropriation in Kent, thus censures them, One amongst many of those monstrous birth of covetousness, begotten by the man of Rome in the dark night of superstition, and yet suffered to live in the daylight of the Gospel, to the great hindrance of learning, the impoverishing of the Ministry, and the infamy of our profession, etc. Judge Dier is quoted by Sir Henry Spelman (sometimes L. Chief Justice of the Common pleas, Trin. 36. Hen. 8. fol. 58. pl. 3.) who averreth, that it was an horrible thing when these Appropriations were made to Prioresses, and houses of Nuns: for (although they were Religious persons) yet they could not administer the Sacraments and Divine Service which they ought to do, who hold these holy rites. Sergeant Rastal (another learned Lawyer, in his terms of the Law, in verbo Appropriation) saith, It is a wicked thing for a Layman to withhold Church rites, bewailing (in his time) that it continued so long, to the hindrance (saith he) of learning, the impoverishing of the Ministry, and to the infamy of the Gospel and professors thereof. And Sir Edward Cook another great Dr. in the Law hath reported, that by the common Laws of England, it is evident that no man unless he be Ecclesiastical, or hath Ecclesiastical jurisdiction, can have inheritance of Tithes. Were this but the suggestion of some few Clergy men, and those of the poorer sort, (Vicars of Churches and such like) it might with some show be slighted (though the cry of the poor aught to be regarded) Deut. 24.14. & 26.7. Rom. 21.13. & 29.7, 14. But since it is the complaint of so many; both of the superior sort of Clergy men and others, who with one vote condemn it for a sacrilegious sin, it may justly challenge mature deliberation. For Proximum sacrilegio crimen est quod Majestatis dicitur (saith justin, leg. 1. the gest. ad legem juliam) Treason is but a petty sin in comparison of it. S. Austin gives the Reason, tanto gravius est peccatum quanto committi non potest nisi in Deum; that sin is so much the more grievous, because it cannot be committed against any other but against God himself. Alas that these men would consider how woeful and uncomfortable it is to live in such a sin, as hath none to plead, or speak any good word for it before God nor man. And indeed who can? For, First, these things have been dedicated unto God and appropriated to himself as his own peculiar portion from the beginning, and in whose power is it to reverse them. The Law of the twelve Tables amongst the Romans of old decreed thus, Sacrum sacrove commendatum qui clepsirit rapseritque parricida esto. He that shall rob or purloin an holy thing or a thing dedicated to an holy use, let him be a parricide. And Solomon saith, Who so robbeth his Father and mother and saith it is no transgression the same is the companion of a destroyer, Prov. 28.24. that Tithes were consecrated to God is without contradiction: Now how canst thou (O Impropriatour) keep these back being once consecrated? M. Dillinghams' Sermon against Simony, p. 198 Secondly, where tithes are paid there must be a matter of giving and receiving, Phil. 4.15. 1 Cor. 9.11. Stipenda Ecclesiastica accipiat, sed qui Ecclesiae; militat m●tat & colligat, sed qui spargit & seminat, etc. saith Espencaeus in 2 Tim 2. p. 24. Let him take the stipend of the Church, but he which warreth for the Church: Let him reap and gather, but he which soweth: Let him feed of the flock, but he which feedeth the flock, etc. The milk then of the flock is due to him that by preaching feedeth the flock, and not otherwise. Now, Qua front, qua conscientia, etc. (saith Damasus Decret. 3.) with what countenance or with what conscience can you receive Tithes and other Offerings (speaking of Laymen) who cannot offer up Prayers for yourselves much less for others. B. King on jonas (Lect. 33. pag. 463.) averreth it to be against all equity and conscience that God's Tithes and Offerings should be translated unto strangers, that they should eat the material bread of the Prophets, who never give spiritual food unto the people, and that they who serve not at the Altar should live by it. That which the bad servant spoke to his good Master wickedly, thou reapest where thou didst not sow, may be charged upon these justly, we sow spiritual things and they thrust their sickle into our Harvest to reap our temporal things. M. jeremy Dyke in his Sermon against covetousness, p 56 The world, saith a reverend Divine, is wondrous busy about the disquisition of the tenure of Tithes, by what right they are due; and many are cunninger herein then in the main fundamental Articles of their Religion: But in the mean time there is this most necessary quaere forgotten, by what right impropriators detain Church maintenance: Let that case be canvased in the court of conscience, and if God shall there determine on their sides we have done, much good do it them. Object. Parcius ista, etc. Let us be sparing in thus charging men before we hear them, they have nothing of God's part or of his Ministers, but what their Ancestors have left them, and which they dearly purchased and paid wel● for? Resp. Semel Deo dicatum non est ad usus humanos ulterius transscrendum dec. de reg. juris 6. See House. Sir 1. on Math 22. p. 20. & Fen Serm. on Prov. 20.25. p. 15. & D. Down. Serm on 1 Tim. 3.1 And were these Church revenues left you by your Fathers (saith D. Smith.) Alas so the holy vessels came to Belshazzar from his Father, and yet whilst he profaned them after his pleasure the hand of God came forth against him end he died for it, Dan. 5.2, 30. that we read, Ezek. 18.14.— 19 would be thought on for answer. 2. Say they were purchased by you or your Ancestors, and so bequeathed you, what then? Caveat emptor, the buyer should have looked to that: He dealt not fairly with you who sold you that he had no right unto. Read Levit 27.28. There we shall find that nothing separate from a common use unto the Lord might be sold: And will you deny that these were ever separated? Besides hath not God entailed them upon his Ministers? See Numb 18.21. and what man hath power to cut of the entail which God hath ratified? Object. But many an honest Gentleman hath an Impropriation in his hand, Bishops and Colleges have many? Resp. I grant you many an honest Gentleman may hold them in their hands, but yet I must tell you, that it is no part of their honesty so to do. That answer which Sir Richard Brarkley relates a Husbandman gave to the Archbishop of Cullen may be in this case given. Felicity of ma lib. 2c: z, p. 90. The Story is this, A poor Husbandman being in the fields at plough, spies a great troop of horsemen, well armed passing by (after the manner of the Princes of Germany) he asked of the for most who it was that was coming after, and being told that it was the Archbishop of Cullen, he fell into a great laughter, being asked why he laughed, he replied, because S. Peter the Prince of Prelate's lived poorly, to leave his Successors rich. The Archbishop being told what this fellow said, was willing to justify himself, and coming to the fellow told him that he wore those robes and road in that state not as he was a Bishop, but as he was a Duke; then the fellow laughed more than before, and answered, Cum damnatus fuerit Dux quid fiet de Episcopo? If the Duke shall happen to go to Hell for his Pride, what will become of the humble Bishop? It would be thought on. For if the Impropriator should hap to go to hell for his sacrilege, what would become of the honest Gentleman? For my own part I doubt not, but divers such God will show mercy unto upon their Repentance, but if after they come to a knowledge of the truth, they withhold it in unrighteousness, and make not in some measure restitution; little comfort can they take of the truth of their Repentance. In that other plea of the Lay-Improprietary from the example of Colleges, Bishops, etc. They are not ably deluded through the deceit of their own hearts: For all these are de familia Ecclesiae and aught to be sustained by the Church, as Sir Henry Spelman saith well; De non temertidis Eccl. p. 113 and that Reverend and learned D. Reynolds in his Comment on Obadiah, Ser. 2. So that Tithes are quodammodo, the Churches still. Object. But Kings have right to tithes, and it was an ancient custom for Kings to take them, Vetustissimum suisse morem ut reges decimarët colligitur ex 1 Sam. 8.15. Cal in Num. 18.27 Resp. as may be collected (saith Calvin from 1 Sam. 8 15.) Now saith the Lay-Impropriator, of Kings we hold them. Whether the Scripture doth describe a Just King or a Tyrant is questionable: Osiander tells us that Samuel there describeth to the people the King which God would give them in his wrath; and speaks of such manners and fashions which are incident, not to true Monarchies, but such rather as decline to tyranny, a d so showeth not (saith Pelican) what a good King may do, but what this King would do. Secondly, A King is not merè laicus, saith our late Sovereign of blessed memory, he is Persona mixta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir Edward Cook de jure Regis. Eccl. pa. 5. a person endowed as well with Ecclesiastical Authority as with Temporal. In which respect both King and Priest of old were anointed with the same oil, (as the Chalde Paraphrase on Zach. 4.11. hath it) which was the holy oil, Psal. 89.27. And (in these later days) at their Coronations they are not only crowned with the Diadem of the Kingdom, and girt with the Sword of Justice (to signify their temporal Authority) but they are anointed also with the oil of Priesthood, and clothed Stola sacerdotali and veste Dalmatica, as Sir Henry Spelman in his Tract of the Rights of Churches hath demonstrated, p. 117. In which respect he may (if his necessities require) partake with Levi in his Tithe (as David did with the Priest in the Shewbread, 1 Sam. 11.6.) and Levi in duty must yield him a portion, I say Levi yield it, for it must come through his hand (saith Sir james Sempell in his Treatise of Sacrilege, cap. 8. §. 3.) for the avoiding of Sacrilege. Thirdly, the Tithe spoken of, 1 Sam. 8.15. which Kings used ordinarily to receive was not Levi his tithe, but another tithe or tenth: After that Levi had tythed the people, the King should tithe them over again (Thus M. Nettles in his answer to the jewish part of M. Seldons History of Tithes, c. 3. §. 6. p. 127. Fourthly, Though a King hath power to tithe a people and to take for the supplying of his necessities a portion of Levies tithe, yet he hath not power (saith D. Smith in his addition to D. willet's Hex: in Levit. cap. 25. mor. 5.) to transfer holy things to profane uses, he may not give them away to his servants, nor alienate them from the Church to the Church's damage. So also showeth Keckerman, System: Polit. Lib. 1. cap. 21. Concering such consecrated things, the beginning whereof was superstitious (as Abbi-lands) which were given for the maintenance of Idolatry, D. Willet on Leu. c. 5, obs. 5. and redemption of men's souls, it is not to be doubted (say some) but that the civil Magistrate hath power to divert them to profane uses, as we read, 2 King. 10.27. But there is an other reason of tithes the proper inheritance of the Church: These were from the first foundation of them dedicated to the Ministry of the Word, and originally entailed by God upon his Ministers; now neither the Pope nor King Henry the eight, can cut of an entail (saith Doctor Smith on Levit. 27. mor. 4) which God hath ratified. To conclude this branch, I could wish that every Lay-Impropriator would advisedly consider what hath been said, and know, how ever he conceives he hath nothing to answer for before Almighty God but Lay-vocation, yet he bathe also (by taking of the two pence) to make answer for spiritual function; for Tithes, Transeunt cum onere, they carry their charge with them. Secondly, forget not that admonition which is given by Lorinus in Levit. 27.30. Caveant high, etc. Let these Laymen take heed, who have a grant of Tithes upon this condition, that hereafter they must make restitution, lest they be involved in the punishment of eternal damnation. Thirdly, Let such as have taken the houses of God in possession, or possess his portion without his assignment, read those Plagues and Judgements threatened, Psal. 83.5, etc. against those who did but say, Let us take, etc. And what in all ages hath been executed and inflicted on them who did take it, read D. Howson, and D. Downham on this subject. And in your own observation you may find the truth of that which Solomon speaks, See Dillingham Ser. on Ps. 14.1 p 113. Prov. 20.25. Sacrilege is like Pope Adrian's sly it will not suffer a man to leave vomiting till it hath gotten up his gall. Ex male quaesitis vix gaudet tertius haeres. Lastly, An answer would be studied to Saint Augustine's question, with what face canst thou expect an inheritance from Christ in Heaven, who hast defrauded Christ of his inheritance on Earth, Be not deceived, God is not mocked, thou mayst have wit enough to befool thy innocent Mother on Earth of her portion, but with all thy subtlety thou shalt never beguile thy Almighty Father which is in Heaven. We do but beat the air, these men still resolve to have the tenth of their Neighbours estates, let their Salvation go whither it will; they will sooner lose their lives then their live, as an Impropriatour once rebelliously spoke, when mention was made of our late King's willingness in their restitution: Latere prae abundantia non valet, & prae impudentia non quarit, Bern. in Cant. Serm. 33. However Israel must know his Transgressions, and jacob his Iniquities, and such men hear of their Impropriations. There is another whelp of the same litter, the unconscionable tyther, or common defrauder of the Ministers (remaining) deuce, through their unconscionable customs, false prescriptions, and unjust compositions. The Ammonites had half our apparel before now through these new found out tricks, the poor Minister is turned out naked, that little which the Cankerworm left, the Caterpillar hath eaten up. Impropriations are at a stay (we trust) they cannot take from the Church (saith M. Eburne in his second Sermon on Math. 12 21. pag. 29.) more than already they have (albeit many a greedy and sacrilegious minded person, elther desires or attempts it) but these sort of persons do daily more and more encroach upon the Church to the spoil and bane of it, the hindrance of the Gospel and decay of learning. There is scant a man of understanding, who lives in any Parish where the tithes are impropriated (and such Parishes there are good store in England at this day, if they be summed up aright) but doth dislike, Of 9284. Parishes in England 3845. are impropriated, of which number are within the province of Can 3303. & within the province of York, 592. Cand yea disclaim against them (if his own hand be not in the sin.) Now thou that blamest another dost thou even the self same thing? For what are these unconscionable customs, compositions, prescriptions, etc. but so many petty and particular Impropriations? Change but the name the thing for substance is the same; their ground and original is vicious, and the fruits and effects to the Church most pernicious; as I have on that Parable, Luk. 18.10. at large discovered. I will conclude this Discourse with the report of a great and learned Lawyer of this Kingdom. Sir Ed Cook. 2 part of his Reports, fol 44. It is recorded (saith he) in History, that there were (amongst others) two grievous persecutions, the one under Dioclesian, the other under Inlian the Apostata; Euseb. Eccl. hist. l. 7. c. 3. the former intending to root out all Religion, Occidit omnes Presbyteros, he slew all the Preachers of the Word of God; notwithstanding this, Religion flourished, for, Sanguis Martyrum est semen Ecclesiae. This Persecution was grievous: But that under the other was more grievous and dangerous, Niceph. l. 7. c. 3 Quia ipse occidit Presbyterium, he destroyed the order of Priesthood itself, Theod. hist l. 3. c. 6. & Niceph l. 10. c. 5. whilst he rob the Church, and spoiled spiritual persons of their revenues: Upon which ensued in short time great ignorance of true Religion, and the service of God, and thereby great decay of Christian Profession. Ah vile shame; whilst Hagar complains of her mistress' persecution, she should carry herself so insolently: Whilst our Laity complain of the Prelates and the Priests, they indeed are found to be the greatest persecutors that this day England hath. More Particularly. From the History we may collect, Doct. Good Hosts should be careful of their Guests. We read, Iosh. 2.2, 6. of Rahab who having once taken charge of the Spies, she discharged the part of a good Innkeeper, and took great care that no hurt might befall her guests, hiding them from death with the stalks of that plant which was made to hid the body from nakedness and shame; and for this she is commended, Heb. 11.31. Such a good Host was Lot, Gen. 19.6, 7, 8. and Obadiah, 1 King. 18.13. Use. These Examples (together with that in hand) should be remembered by those who are of this Profession. Unto these men do no harm (said Lot unto the Sodomites) for therefore came they under the shadow of my Roof, Gen. 19.8. Yea, he rather chooseth to be an ill Father, than an ill Host, he tenders his daughters to save his Guests (a faulty offer though a good intention.) Beda makes mention of an Inn in Arabia, the Host whereof was a notorious thief and robber, Beda. de imag. mundi. and did use to bring those passengers he meant to spoil into a goodly Room, richly adorned with curious pictures and hang, wherein was a soft bed to lie upon and delightful to behold, but both the Chamber and Bed were anointed with deadly poison, in such sort that the infection did slay the Guests before the morning and whilst they were a sleep: But God's Judgements slept not, for within a short time the house was fired by Lightning, and both it and the Keepers were consumed to ashes. If we have no such Hosts in England, yet we have heard of some Guests, who have had their threats cut in their Inns by the consent of Host and Hosters; and of many more who have had their bane through infectious beds and rooms poisoned with drunkenness and disorders. I could wish all would take warning by judgements inflicted upon others; vengeance will not suffer wicked Hosts to live. The Heathen had a private and domestical god, whom they termed the god Lar, which in our language we may interpret, the god of the hearth: Him they held in such reverence, that if any had fled to the hearth, albeit in the house of his capital Enemy, yet his Enemy durst not there offer him any violence (by this means Themistocles the Athenian was saved.) For the hearth was dedicated to the Goddess Vesta, who was held to have her holy place, where the chief fire of the house was made: If then no Violence might be offered to our very Enemy flying to our hearth; much less to those who come Guestwise under our roof for succour. Mist. In the Mystery. Ministers should hence learn, To be careful of those flocks committed to their cure and charge, Ephes. 4.11. Ezek. 33▪ ●. Heb. 13.17. 1. Cor▪ 3 8, 10. Act. 20.28. 1 Pet. 5.2. 1 Tim. ●. 1.5. & 2 Epist 4.1, 2. Hence are we called Pastors, Shepherds, Watchmen, Rulers, Planters, Builders, Fishers, Husbandmen, etc. All which Titles require of us great diligence and careful attendance. Reason. Our gifts are given us for this end, not to hid up in a Napkin, but to employ: Our maintenance is upon this condition, that we work and labour, 1 Thes. 5.13. 1 Tim. 5.17. Hence Saint Paul acknowledgeth it a Debt, Rom. 1.14. into which debt he came by his Calling, and the gifts that God bestowed on him for the Ministry of the Word. Saint Cyprian speaketh thus: Debere Presbyteros tanquam decimas accipientes ex fructu non recedere ab altar, sed nocte dieque spiritualibus inservire. Epist 66. Ministers as being receivers of Tithes of the increase ought not to retire from the Altar, but night and day to attend upon spiritual things. Use 1 You will soon infer (I doubt not) upon the delivery of this, that those Ministers transgress who reap the Profits of a place and perform not the duty thereto belonging, who shear the Sheep but feed not the Flock: And indeed they fail in a very high degree: Woe to the idle Shepherd (saith Ezekiell) that leaveth the Flock, the sword shall be upon his arm, and his right Eye shall be utterly darkened. A practice that cannot stand with the love we pretend we bear to Christ, and which is expected from us, john 21.15. Lovest thou me; feed my sheep: Upon which words Saint Gregory thus inferreth, Si dilectionis Argumentum est cura pastoralis, quisquis virtutibus pollens gregem Dei renuit pascere, summum pastorem convincitur non amare; If care and diligence in a pastoral charge be an argument and certain evidence of the love we bear to Christ, whosoever furnished with gifts and abilities thereunto refuseth to feed Christ's flock, is to be taken, pro convicto, that he bears no good affection to the chief Pastor of our souls. Nor can negligence and unnecessary absence of a Minister stand with that true love he ought to bear unto his Flock. Then especially doth the Devil sow his tares, whilst the Husbandman is a sleep, then are the Sheep apt to straggle and run into many dangers whilst the shepherd is from amongst them; Moses was not above forty days away, but upon his return, he finds his people worshipping a golden calf which they had set up, Exod. 31.1. Nor can this Practice stand with the Laws of Princes and Decrees of Counsels, which even the darkest time of ignorance have made divers Cannons and Constitutions charging a Minister with Residence, as Conc. Antioch. Can. 17. Conc. Sardi. 14. Can. Si qui● vult, etc. Dist. 39 Conc. Calsid. Can. 10. Conc. Trid. Sess. 7. cap. 8. Quest. Is there then no just and lawful cause, for a Minister's absence? Is he so tied to reside upon his cure as that upon no occasion he may absent himself from his people for a while? Resp. Valentia with others do observe, that this Commandment of Residing is praeceptum affirmativum, and so binds not semper or ad semper, nor may it be laid in the balance stripped from those necessary material circumstances, which should give it wait: There may be certain cases which may excuse Ministers absence for a time. 1. Wh●● it is, Pro vita & viatico, for recovery of health, preservation of life and necessary mainetenance. For Recovery of health, this stayed Epaphroditus from the Church of the Philippians: As soon as he was recovered he was sent by S. Paul, Phil. 2.25, 28. So Sylvanus Bishop of Philopolis in Thracia, being of a very sickly constitution was remooved thence to Troas a hotter Climate, as we read, Socrat. lib. 7. cap. 37. Thus if a Pastor be sick in body, and the place where he lives unfit for his Recovery, it would be hardheartedness in a Flock (as Moscovius notes) to bar the Physician of their souls the use of lawful means. For Preservation of life: Say a Pastor be personally sought for and cannot remain with his flock without peril of his life, in this case it is lawful for him to absent himself. So Elijah fled from jesabel, 1 King. 19 and S. Peter left the Church of Jerusalem to escape Herod's fury, Act. 12. And S. Paul left the Church of Damascus when some sought to lay hands on him and slay him Act. 9 So Athanasius left his Church at Alexandria and was hid in a dry Cistern six years and in his Fathers too be four mouths, and makes this Apology for himself. Quis mihi mirabiliter & divinitus erepto vitio vertat, Tripart hist▪ l. 6 c. 22. quod non in manus me quaerentium rejecerim? etc. Who can blame me being miraculously delivered, that I did not cast myself into their hands that sought me? Our Saviour wished his Disciples, when they were persecuted in one City to sly into an other, Math. 10. But here S. Augustine's caveat (in his 18. Epist.) to Honoratus must be observed. The Persecution must be Personal not General; for a general persecution (both of Pastor and flock together) is likened by that Father to the equal danger of Mariners and Merchants in the same Ship in a great tempest: Now God forbidden (saith he) that the Master leaving his passengers behind should save himself by boat and commit the Vessel to the mercy of the unmerciful waves. Such a Minister is compared by our Saviour to an hireling, joh. 10. For, necessary maintenance. Nature allows that a man should keep himself from hunger and unrelieved penury. D. Den. expos▪ on 2 Pet. c. 1 verse 1, p 122 So S. Paul, 2 Cor. 11.8. And indeed it is a kind of Persecution to mussle the Ox which treadeth out the Corne. In case of want a Minister may lawfully leave this or that particular Congregation and take another. So when a Minister is to give attendance in some Courts of Justice, where he is impleaded; or hath some necessary suit in Law depending, which requires his personal presence and appearance: In this case Counsels have by their Canons grated liberty for a Minister to absent himself a while from his people. 2. As a Paestour may be absent in these and such like private cases: So when the business about which he goeth is more public and tends to the Profit either of the Universal Church, or of some Particular. Campcius, Moscomus and others which writ upon this Subject do reduce hereto the going to Generallor Particular Synods for compounding differences: Writing against the Church's adversaries, and such like profitable employments. Thus S. Ambrose, Serm. 28. maketh his Apology to his People, Alterius Ecclesiae necessicatibus evocatus minimè vobis solitum studium dependisse videor, being called forth by the necessary business of another Church, I seem not to have bestowed on you my wont care. There are other cases which might be alleged, but this shall serve for the first answer to the Quare. 2. We must distinguish of Residence: It is two fold, Personal or Pastoral: Not so much the former as the latter is required, jure divino. Some are Personally resident, but not Pastorally; urgent Occasions, public Attendance, and such like before spoken of requiring their absence, they feed their Flock immediately themselves so often as they can, and mediately by others when themselves cannot. Thus Timothy to whom S. Paul had committed the Church of Ephesus, went to establish the Church in Dalmatia, and Titus who was Bishop of Crete, was upon an occasion sent for to come to Rome, 2 Tim. 4. but yet so, that neither Titus left his flock unprovided of many instructours, which before he had ordained there; nor Ephesus wanted Tychicus (as Calvin observes) who was sent unto them to supply Timothy's ro●me. This kind of Residence is that which is especially required. Some are neither Pastorally nor Personally resident, such have much to answer for before God's Tribunal: If any go about to withhold their Tithes or other Ecclesiastical deuce, they strait ways cry out of Sacrilege, when they themselves in the mean while are by CHRIST'S own testimony Thiefs and Robbers, wronging God's Flock by their wicked customs. Some are both Pastorally and Personally resident, he that can receive this, let him receive it. In all ages such have been most honoured and best liked; in brief seeing there is a care which God expects of every man that hath a Flock, let us discharge it conscionably and not suffer the grace bestowed on us to be in vain: 1 Cor. 15 c As for those whom either service or great employments call away, let them with the Apostle though they be absent in the flesh, yet be present in spirit, knowing that a hirelings negligence shall not excuse him, if the wicked be not warned from his way. Secondly, Observe we from hence (with S. Bernard) Doct. That all that is required of this Host is care; Petitur a vobis cura non curatio, he saith not, ●●rn. de Consid. l. 4. Sana illum, Heale him, Sed curam illius habe, Take care of him. Non est in medico semper relevetur ut aeger. The Physician may prescribe the potion, it is God that must give the blessing: So showeth the Apostle, 1 Cor. 3.7. Use Therefore we may not be discouraged in our labours, God hath given his Prophets a charge to preach, when before hand he hath told them that their words would not be received by those who heard them, jer. 7.27. Ezek. 2.3, 4, 7. He that planteth would willingly eat of the fruit he sets; and he that soweth reap; and he that administereth Physic, desireth that it may kindly work and effect that which is intended; but if the succesle be not answerable to our hopes, we may not faint, Nullus doctor est dator boni quod docuerit (saith S. Bernard) we may be doctores gratia, but datores we cannot be, we may teach but we cannot give. Rebecka may cook the Venison, Isaac must bless it. If Rachel be barren, jacob is not God to give her children. Not is our labour lost; whether our people profit, or profit not, we shall have our fee, Isa. 49.4. We are a sweet savour to God, not only in them that are saved, but in them that perish, 2 Cor. 2.15. Hence it is that those messages which have contained nothing in them, but curses against an obstinate people, have yet been as honey in the mouths of them that brought them, Ezek. 2.10. & 3.3. As the Physician (then) omits no point of his art (though the recovery of his patient be desperate, and (it may be) dies under his hand) no more should we; but still be diligent and careful; remembering what follows in the Text, Whatsoever thou spendest more, when I come again I will repay thee. Text.] A promise is annexed (to encourage us) that whatsoever should be laid out, about supply of the wounded man's necessities, should be discharged. From the History we gather, Doct. Suretyship is lawful. Or, It may be a work of charity to pass our words for them that are in extreme necessity and misery. Read, Gen. 42.37. & 43.9. Philemon vers. 18. Acts 17.5, 8, 9 David with an holy boldness desires this favour from the hands of God, that he would be surety for his servant, Psal. 119.122. Had it been a thing absolutely unlawful. surely that Princely Prophet would not have been so bold that way with God. And such was Gods unspeakable goodness as to hear him, and to do it for him, and not for him alone, but for all mankind. Heb. 7.22. Had not the Son of God become surety for us, how had the hand writing against us ever been canceled or blotted out? He paid the things he never took, Psal. 69.5. Amb. de Tob. c. 9 Qui nihil debebat pro omnibus solvebat (saith S. Ambrose) He that owed nothing paid for all. Object. You will object, Prov. 6.3. & 17.18. Resp. The Answer is, Suretyship is not simply condemned by Solomon, but rash and unadvised suretyship. Whosoever thinks no more belongs to suretyship, then passing of the word, or clapping of the hand, shows himself to be a man destitute of understanding; and which in a while, may wring those hands in sorrow, which before he did clap in joy: and with the same hand strike himself in anger, wherewith in a foolish kind of suretyship he strooke the hand of another. Use. Such then as hold it absolutely unlawful to become surety for any, and bind themselves by oath never to pass their words, though it be for the dearest friend they have, would be better lessoned: how can they with common honesty deny a christian duty? Besides by the rule of charity we are required to do for others, as we would be done for ourselves. It is no unwise sentence of a wise man; The wicked will not become surety, and he that is of an unthankful mind, for saketh him that delivered him, Eccles. 29.18. and who is he that if he had not had a surety, had not been still a debtor to destruction? Object. But he that hateth suretyship is sure, saith a wiser than he, Prov. 11.15. Adi forum & inter litigantium frequentias, nihil frequentiùs auditur quam sponsionum pericula, & sponsoris suspiria, Go to the courts of Law and in the frequency of those that follow causes, there is nothing heard more frequently than the dangers of suretyship, and the sighs of him that is a surety (saith one) And Clemens Alexandrinus citeth the saying of one of the wise men of Greece, sponde, noxa prasto est; be surety for another and be sure that harm is near thee. So that (as some say of dice, the best cast is to cast them clear away) the best surety is not to be surety at all. Resp. All this comes through the abuse of what is in itself lawful. As S. Paul speaks of the Law, 1 Tim. 1.8. So may we of Suretyship; It is good if it be used lawfully, else hurtful and prejudicial. It is a point in which a man may on either hand miscarry, either by an over great forwardness to wrong himself, or by an over great backwardness in helping others. Wherefore the Cautions given in the practice of this point, would not be forgotten. They have respect, 1. To the Person for whom we are bound. See Master Dan Dyke in his Com. on Phile. v. 18. p. 177. 2. To the Person to whom we are bound. 3. To the Person himself that is bound, and becomes Surety. For the first, the Person for whom we become Surety must be no stranger, Prov. 11.15. & 20.16. & 27.13. He that is Surety for a stranger (saith Solomon) shall smart for it: and thereupon he infers, He that hateth Suretyship (viz. for such Persons) is sure, that is he is free from that trouble which such a rash and credulous engagement brings with it. It is therefore requisite, 1. That we know his Person: Say the man be such a one as a man may safely undertake for, yet it follows not that we should undertake for him, not knowing who he is: This is too much rashness and may bring us woe. 2. We must know then, as in the Face so in the Faith: He is a Stranger in salomon's account, who is not religious and pious. Who so is a stranger from the Common wealth of Israel is the greatest stranger in the world; Nor is it a strange thing for such a stranger to leave us in the lurch, who so is false to God will be true to no man. 3. We should not be a stranger to the cause: Wither that be lawful would be inquired into: He that undertaketh for a bad matter may be suspected to be little better than an accessary. We read, Gen. 38.17, 18 judah promised Thamar a Kid of the Goats for the unlawful use of her body: Had it been fit for any to become surety for judah, had Thamar required it? Surely, as the Leprosy of Naaman did cleave to Gehazi: So the sin of the Creditor would cleave to the Surely in such a case. 4. The Ability of the Person: Whereby he is able to discharge us of what we undertake for him, would be likewise known. There is (saith Solomon) who maketh himself rich having nothing, Prov. 13.7. Fair shows and large promises will not bring out of those snares and nets which Suretyship commonly brings a man into, Pro. 6.1. For the second, the Person to whom we become bound, he would be no stranger neither. Prov. 6.1. True it is, the Surety is to make account to pay the debt (or see it paid) unto the Creditor, be he what he will be, yet it is more comfortable to deal with a religious than an irreligious person, what ere should happen, Mat, 18 Say (through default in the Principal) thou that art the Surety comes to be arrested; whilst thou art in the snare of a cruel Creditor, thy Profession comes to be arrested likewise. A wicked worldling flies upon thy Profession straight. This is the man that was so precise and strict, doth such rashness and unadvisedness beseem the Clients of the Gospel? For our own comfort and the credit of the Gospel we should take heed with whom we strike hands. Lastly, Concerning ourselves who pass our words or enter into bonds for others; two things would be considered of us. 1. The Sum for which we are to be obliged. 2. Our own willingness and ability to discharge the Sum without impairing thy estate, overthrowing of thy Family and undoing thy Posterity for ever. Consider well the Sum: Tell it over (as it were) in ready money, look well upon it, and think if thou shouldest part with so much, whither it would not break thy back, undo thy Family, cause thee and thine all thy life long after to live most uncomfortably. Eccles. 8.13. It is a wise saying of the Son of Syrach. Be not surety above thy power: For if thou be Surety think to pay it. Every Surety that undertakes for an other makes the debt his own and stands in conscience charged with it, Gen 44.32, 33. And the Creditor oftentimes relies more upon the sufficiency of the assurer then upon the honesty of the borrower. Now if thou hast nothing to pay (saith Solomon, Pro. 22.27.) be not thou of them that strike hands, nor amongst them that are Surety for debts, why causest thou that he should take thy bed from under thee: By taking Suretyship upon thee thou dost (as it were) put thyself under the Creditor and make thyself to be the bed upon which his trust doth rest. If by not paying thou takest from the Creditor the bed of his Rest, it is but just for him to take away thy bed from under thee for payment. To conclude this point remember that of Solomon, Prov. 27.12. A Prudent man forseeth the evil, viz. of rash Suretyship (for that is joined in the verse immediately following) and hideth himself by a wise refusal; But the simple pass on rashly and carelessly, and are punished with the loss of goods and garments. Be no longer foolish lest your bonds increase upon you. In the Mystery observe we, Doct. Whatsoever Gods Ministers shall lay out (about the wounded man's necessities) more than they have here received, Christ hath undertaken to see it discharged. In the Parable of the Pounds and Talents, Luk. 19.12 Math. 25.14. This is evident. The stock is given to the Servant, but what is acquisite and through the industry of the servant obtained and thereto added shall be plentifully rewarded by the Lord. If we search the Court-rooles of holy Writ, we shall find none have such large Promises made for provision and protection as God's Ministers. For Provision, Read Deut. 10.8, 9 Where we see how God in a special manner undertakes to provide for Levi, for that he is separated to his service. So under the Gospel Christ hath passed his word to us, Math. 10.10. And for Protection, Read Psal, 132.16. I will her Priests with Salvation (saith the Lord) So jer. 1.18. & Revel. 2.1. These Stars are held in the right hand of Christ: Who is able to pluck them thence? Use. This should encourage us to be doing: What though we be still laying out, and little (God knows) comes in again (for present) why we shall not lose? we have the Word of him for it, who did never falsify, God is become the wounded man's Surety, power in wine and oil, spare not: God hath said he will repay us again, and will do it to the full. Who is there amongst us that did ever shalt the doors of God's Temple for nought, or kindle a fire on God's Altar for nought? Mal. 1.10. Wherefore we need not be grieved nor discomforted with the measure we receive from the world. As for the men of this world they will not repay us lay out what we will, they set us not on work they say: If you can dress a Horse, or drench a Cow, set a bone or heal some bodily disease; you shall be well paid for your pains and have thanks: But Ministers are Physicians of no value, little set by. Yea so far are many from repaying us our charge as that they hate and spoil us so much the more for our pains. Amara est veritas, Hier. count. jov. l. 2. & quisquis eam praedicat amaritudine satiabitur (saith S. Hierom.) The truth is bitter and who so preacheth it shall be filled with bitterness. See it in jeremiahs' case, jer. 11.7, 19 and in Micaiabs, 2 Chron. 18.7. and in S. Paul's case, Gal. 4.16. the more we cast holy things before Dogs and Pearls before Swine, the more are we rend and torn by them, but. Tu ne cede malis, sed contra audentior ito. Indeed the men of this world are not able to repay us, if they had a mind thereto: We labour about the Salvation of their souls and endeavour to bring them unto God. Now what can a man give in exchange for that? It was a saying of old amongst the Heathen, that no man could make a sufficient requital to God, to his Father who begot him, nor to his Tutor who taught him humane learning: O what doth a man own then to his Minister who instructs him in the Mystery of Christ? Surely they own themselves, as S. Paul tells Philemon, verse 19 Cast we then our eyes from off man, and though our entertainment from them be course and slender, yet behold we another Master, another day, another payment, and let us comfort ourselves herewith. Sed quando reverteris Domine, etc. (saith S. Ambrose) when wilt thou returno o blessed Lord? In die judicij redibit Dominus (saith Saint Bernard) at the Day of Judgement he comes again, and then will he repay us as he hath promised, Matthew 25. So then, Doct. Not here in this life must God's Ministers look for their Reward, but hereafter in Heaven: It must be expected when Christ comes again. See Math. 5.12. 1 Pet. 5.4. 2 Tim. 4.8. Dan. 12.13. Rev. 11.18. Mat. 20.8. Hic jugulantur Haretici (say the Papists) qui mercedem bonorum operum negent, the Heretics throat is here cut, which deny the reward of good works, etc. But those Heretics they mean, First acknowledge a reward due to good works, Heb. 11.6. Secondly, that this Reward shall be according to the proportion of their goodness, as we lay out we shall receive, Dan. 12.3. 2 Cor. 9.6. Thirdly, that it is lawful in serving God and suffering for him, to do it intuitu mercedis, with an eye to the recompense of reward, Heb. 11.10, 26, 35. & 12.2. Yet that may not be respected, solum & praecipuè, only or chief. Nolo ad praemium diligere Deum (saith S. Austin) ipse sit pr●mium tuum. In Evang. joan tract. 2. God himself must be our reward. And to love him only, or principally for the rewards sake is too mercenary: He is to be loved without it (saith S. Bernard) yet served he may be sincerely with an under respect unto it. Nevertheless, that Axiom of theirs, Bellar. de justific. l. 5. that merces and meritum are Relatives, we disclaim; that merces and opus are, we grant them. A Relation there is betwixt a Reward and Work, or reward and promise, but not betwixt a reward and merit. God rewards our works yet not for any merit in them, but of his own free mercy: It is a reward of Grace not of Debt (the Apostles own distinction, Rom. 4.4.) Donum liberalitatis, non stipendium virtutis (saith S. Ambrose) a reward proceeding from the benignity of the Rewarder, not from the dignity of the rewarded. I have heard (saith David) that power belongeth to God, and that thou Lord art merciful, for thou rewardest every man according to his work, Psal. 62.12. Saint Paul expected a crown, but what crown, not that which he had merited, but that which God had promised, Rhem. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non fignificat agere quippiam supra praeceptum sed erogare quod ultra duos denarios in praesenti traditos, Muthes in loc. and which for his promise sake he would bestow on him, 2 Tim. 4.8. Much less can we approve of their collection from this place (and such other) that a man may supererogate in doing more than he needed or is bound to do. The word will not help them in the Text, nor that of S. Austin, who though he speaks of S. Paul's supererogating, yet he explains himself in the whole Chapter, he serving, as Christ's soldier, without taking wage, (as he might) supererogated more than ●he Churches could require of him; but not more than the Lord either could or did. And for Optatus (whom they likewise allege) his applying this Parable to S. Paul's counsel of Virginity, 1 Cor. 7. as to a work of supererogation; he so expounds himself as that he serveth nothing to the jesuites purpose: For expounding the two pence to be the two Testaments, he showeth that the other is no Commandment fully laid out, giving us thereby to understand that it is so a counsel that it is also a commandment, although not so expressed and laid out as the two pence given to the Host, but reserved in the deck until circumstances draw it forth. And S. Chrysostom in his Exposition of this Parable acknowledgeth that the governor of the Church can bestow no more than is contained in the Gospel; what is it then that the Governor can bestow more than he hath received? But that which is his own duty, in which he is bound to endeavour that he lay out that which is committed to him; In his Judgement then (on this place) no works of supererogation can be done: Sure I am, our Saviour our hath thus determined the Point: Luk. 17.10. So likewise ye when ye have done all that ye can do, say we are unprofitable Servants. But to come something closer home. Use. Is not our full reward to be expected here, must we stay for that till Christ comes again? Why then with Patience possess we ourselves: God hath not left us altogether destitute; whilst he is absent, we have some salary or stipend, some comfortable allowance for the present (though the unthankful world do their best (or worst rather) to cousin us of it) Who goeth a warfare (saith the Apostle) at his own charge, who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milk of the flock? 1 Cor. 9.7. But our chief pay is behind, that is reserved for us till Christ's second coming, he shall bring it with him Object. But it is a long while thither? Resp. How know you that? Say it be, Heaven will pay for all; not an hour that you have waited; not a night that you have watched; not a drop of oil that you have wasted; not a tear that you have shed; not a penfull of ink that you have spent, but shall be fully recompensed with no less than a Crown and Kingdom, so that you have little cause to whine and make complaints of his long tarrying. You know what is related of Alexander the great, he passing into Asia, gave large donatives unto his soldiers, and being asked by Parmenio what he would leave for himself, he answered Hope, saying withal, that he preferred the riches of Asia hoped for, before all that his Father Philip left him in Macedonia. Let us make the like answer to men of this world, who ask us what is left (when they have stripped us naked through their corrupt and unconscionable customs, etc.) Heaven still is reserved, for us that they cannot Impropriate to themselves, and this we prefer●e before all that they have bought so dear with their soul's loss. The sweetness of the honey makes the Bear to despise the sting of the Bee. The sweetness of these thoughts would make us pass little what men say or do: Read, Math. 5.12. Heb. 11.36— 40. I end this with that of Saint Ambrose. Beati quibus es debtor: utinam nos simus idonei debitores, utinam quod accepimus possimus exolvere. Happy is that servant whom his Lord when he comes shall find well doing. Which now of these three, Text. thinkest thou, was neighbour unto him that fell amongst the Thiefs. Verse. 36.37. And he said, he that shown mercy unto him: Then said jesus unto him, go and do thou likewise. We are come to the Conclusion of the Parable, and therein consider we, First the Question made by our Saviour. Secondly, the Answer made by the Lawyer unto the Question. Before we come to the Particulars, it will not (I suppose) be amiss, to observe something in the General. Doct. As first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sweetness and benignity of God in composing himself to the disposition of man: As face answereth face (according to salomon's Proverb) so doth he apply himself to the humours and several affections of men so far as may be. Christ might have proceeded to sentence without Bill and Answer, but he was a Lawyer he had to deal withal, and therefore propounds a Quaere. Thus he called the wise Astronomers of the East by a Star, Mat. 2.10. Luke 5.6. Joh. 20.15. Luk. 24 16. he drew Fishermen to him by a draught of Fish. To Mary in the Garden, he appears like a Gardener. To the Disciples travelling, he appears like a Traveller, etc. Use When the fairest of all Beloved's doth thus woe us, how inexcusable are we if he doth not win us? God doth allure us by our own delights, and take us in our own ways and studies: What we most affect in Earth or Heaven, he makes a bait to take us with, and that not for any need that he hath of us, but for our own Salvation. Quibus exemplis doctores Evangelij monentur, etc. (saith Muscul. in Mat. 4.) by which Examples the Preachers of the Gospel are admonished to become all unto all that they may win some: Not only as S. Paul, Qui omnibus ingenijs se accomodavit, who did apply himself to the capacities of all hearers, but even as this our Text-Master (who spoke as never man spoke) in framing ourselves to all men's knowledge and natures. Secondly, observe we, Doct. 2 The profit of this practice in questioning about things taught and heard. Had not this been a profitable way of teaching our Saviour would not have been so abundant in it: Ipse Christus Catechista, Christ's preaching was a Catechising (saith Canisius that great catechiser amongst the Papists.) I know not then, why any should slight this course of Catechising as childish and unprofitable. The sleight answer of men betrays them (as a Reverend Divine observes well) ask them if their Minister did preach to day, they answer, no, he did but catechise; Dan. Rogers his pract. Cate the Epist to the Reader. not considering that the laying on of the foundation skilfully is a matter as of greatest importance (it bearing up the whole though it make least show) so is it the Masterpiece of the wisest builder, 1 Cor. 3.10. And let the learnedest try even when they please (saith that Reverend Archbishop of Armath) and they shall find that to lay the ground work rightly (that is to apply ourselves to the common capacity of vulgar auditory, and to make an ignorant man understand the Mysteries of Religion in some good measure) will put them to the trial of their skill a great deal more than if they were to discuss a controversy or handle a subtle point of learning in the Schools. In the Primitive times there were Catechumenoi, such as received instruction by word of mouth in the fundamental Articles of the Christian Religion (the heads we have laid down, Heb. 6.1, 2, 3.) and that was catechising. The necessity of which course they well discerned, and therefore they instituted a particular Office, a calling in the Church of Catechisers. This Office Optatus exercised at Carthage (as we find in S. Cyprians 42. Epist.) And Origen at Alexandria: Clemens Alexandrinus (that great man) was such a Catechist. Why then should any man (be he never so great a Scholar) think it suits not with his credit or learning to stoop thus low, as to teach the rudiments? Nos hoc munus suscipimus (saith Canisius) we make Catechising our Profession, and in that Profession (saith he) we have S. Basil, S. Augustine; S. Ambrose, S. Cyrill in our Society: In that indeed they have as Catechisers, but go no further; for as they are jesuites those Fathers leave them. He goes on, Si nihil alind, etc. If nothing else, yet this alone should provoke us to a greater diligence in Catechising, that our Adversaries the Protestants do spend so much time in Catechising. Di Dun on Jud. 5.20. p. 57 It seems this was our use and in intermitting it, we intermit one of our best advantages. The diligence and care therefore of authority can never be sufficiently commended in taking order, that the Catechism should in our ordinary Ministry be diligently propounded and explained unto the people throughout the Land, which we have cause to wish were as duly executed every where, as it was piously intended, which being wisely and conscionably done would be soon found to be more profitable than preaching without Catechising: For let us preach (saith D. Usher) never so many Sermons unto our people, our labour is but lost, so long as the Foundation is unlaid and the first Principles untaught upon which all other doctrines must be builded. Come we now to the Particulars, And first of the Question. Which of these thinkest thou was Neighbour to him that fell amongst Thiefs? Here we have, First, The Subject matter of Christ's demand. Secondly, the Lawyer's Opinion concerning it considerable. The Subject about which the case is put is true Neighbourhood. Which of these was Neighbour, etc.] Quest. But what is this you will say to the Point in hand? For the Question propounded by the Lawyer, ver. 29. was this, Who is my Neighbour? Not, who am I neighbour too? Resp. Neighbour is a name of Relation and signifieth both him that doth help as also him that is helped: Now our Saviour in this answers fully, showing that our enemies are our Neighbours of what nation or condition soever: As also that those noted Samaritans were better Neighbours, than the jews (what ever was pretended) in that they were more ready to secure a wounded jew, than the jews to secure a distressed Samaritane. And so he purposely turns his answer this way, the better to inform the Lawyer of his duty, and the more fully to instruct him in the point. That we observe is this, Doct. Who is a man's Neighbour is a thing questionable. A man may very well make a case of it, and that in two respects especially. First, in regard of the many false and corrupt Glosses put upon the Text by Pharisees, and such like, who took him only for a Neighbour, who was near in friendship, and wished well unto them; whence they collected that it was a thing lawful for them, to hate their enemies, Math. 5.23. But that corrupt gloss our Saviour there corrects. True it is, sometime in Scripture by Neighbour we are to understand some bosom Friend. So Deut. 13 6. job 2.11. But other where we shall find our very Adversaries are to be esteemed as our Neighbours. So Exod. 11.2. The Egyptians were Neighbours to the Israelites. And Deut. 22.1, 2, 3. He is called a Neighbour or Brother, who before Exod. 23.4, 5. was called an Enemy. And by this Parable our Saviour teacheth that the man in distress (though a jew and wounded) was the Samaritans Neighbour, and yet the one of these Sects did hate the other. Others think, those only to be their Neighbours who are near in place or dwelling. This is the Common gloss (and so Vicinus is usually taken) but yet we find that Neighbour is of a larger extent than so, Rom. 13.8, 9 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is of our Flesh and Blood, Act. 17.26. Isa. 58.7. Thus S. Austin most truly tells us, Epist. 52. Proximus hoc loco non sanguinis propinquitate, sed rationis societate pensandus est, in qua socij sunt omnes homines: Our Neighbour is not to be esteemed him which is nearest to us in blood or place, but he which is our companion in reason: Every man being a rational creature; every man is our Neighbour. S. Hierome giveth a witty and weighty reason, In Ephes. 4. why every man is to be esteemed our Neighbour. It is commanded in the Law (saith he) Thou shalt not lie with thy Neighbour's wife; now if Neighbours be only Christians and friends, then to commit adultery with Turks and Infidels or with the wife of an Enemy should be no fault. The common gloss then upon the Text is no good gloss though generally received. Secondly, Who is our Neighbour may very well be questioned in regard of Corruptions crept into the Text itself. Psal. 15.3. There should be love and faithful dealing, but where is it to be found? The best is as a briar and thorn, saith Mich. 7.4.5. When the poor sheep runs to them for shelter in a storm, it is entangled and looseth a great part of its fleece, if not its flesh; such will rather wound than power in either wine or oil to cure. Some Neighbours are like Dipthongs, double tongued, and double hearted, they help not the sound; with the tongue they flatter all, but with the heart love none at all. And there are many whose Neighbourhood is tied only by the Teeth: Trencher-Neighbours who will be kind whilst the Pot boyles, and no longer Neighbourly. But how few helpful Neighbours shall you meet with? So then to have a good Neighbour indeed is not so ordinary a thing as the most take it to be: He that dwells at the next door is not evermore the man; one may be near enough to us in respect of dwelling, who yet is fare enough off in regard of Affection: We may very well then make it a case, Who is our Neighbour. Use. Hast thou a good Neighbour (and so the case resolved) bless God for it, think thyself happy above many others. It is not the lot of every man; he that wants a good Neighbour can tell thee what a blessing it is to have one. A great Scholar and learned, D. john White his Serm. at the Spittle. and before a great and learned Auditory relates out of Agathias how one Zeno a Lawyer in Constantinople was served by his next neighbour one Anthemius a Mathematician. The Lawyer had given him some discontent by taking away the light of his house and setting up a new building over him, he in his anger thus vexed the Lawyer: He did set in his Cellar (which was under much of his neighbour's building) great caldrons of boiling water, with heat multiplying the motion of the vapours, & then turning them all into narrow pipes gave them vent under the Lawyer's floor, which made such an Earthquake as that it shook all his house and made the glass to jar in the windows: And then with fire glasses, and empty barrels, he so thundered and lightened, by casting (at seasons) the Sunbeams upon his windows and tumbing his empty tubbs about the house, as that the Lawyer had no other shift but to forsake his dwelling; saying, that he could deal well enough with his adversary at the Bar, but against Ioves thunder and Neptune's Earthquakes he could make no resistance. It is applied by that Reverend Doctor to godly Preachers, who far no better when they deal with some worldly and wicked men, armed with power and maliciousness; let them but touch their Coppyholds and reproove them of their sins, and they shall find themselves so haunted in their Tithes and duties as that their best way is to make their peace, or to remove their dwellings, lest the Thunder and Lightning and Earthquake of those great ones so shake them as that they feel it all the days of their lives: Sure I am that many an honest man is so afflicted through the vapours of Neighbours secret slanders, the Earthquakes of open contentions, the thunder of raylings and the flashes of burning malice, as that he is enforced to cry out with David, Woe is me that I dwell in Mesech, and that I have my habitation near the tents of Kedar. No marvel then that Themistocles, (as Plutarch hath it) being desirous to put off a Farm, caused the Common-crier to publish (amongst other commodities) that there were good and quiet Neighbours near it, thinking good neighbourhood would put it off at a higher rate: For he that hath a good Neighbour shall not want a good morrow (according to our Proverb.) And as Hesiodus that ancient Poet (in his Book of Days and works) To have a good neighbour, whether in the City or in the Country is a Sovereign good: Good neighbourhood being a little Image of Heaven; a modale and abridgement of the Communion of Saints, where one doth love an other, and all love God; shining like a Firmament of bright Stars, not one malevolent aspect amongst them: Being like a Choir of tuneable voices, every one keeping time, and his own part, all singing in a sweet Harmony God's praises. But alas how much ground may a man measure and cast behind him ere he meet with such a Society. Doct. If yet the Case remain unresolved, then let us hearken to S. chrysostom in Mat. 22. He telleth us that by Neighbour is understood Christ jesus. He (as you have heard) is the true Samaritane that poured in both Oil and Wine into our sores, and this is a truth without all Question. Use. The Prophet once cried, O ye heavens drop down righteousness, as if the Earth had quite lost it, being taken up above the Clouds: We must expect that the Heavens shall send this good Neighbour to us: Why seek we the living amongst the dead, He is risen, he is not here. But the same jesus who is ascended shall likewise once more descend and come amongst us: And if we be as we ought to be, the world shall then be well amended with us, and be worth the dwelling in, when such a Neighbour shall be enjoyed. Thinkest thou] Text. This learned Lawyer could not but be convinced by this Parable propounded, and now his opinion is by our blessed Saviour required. q. d. In hearing this thine own Conscience tells thee which of the three was Neighbour to this distressed man; thou hast concluded it within thyself, but let me hear thy Judgement, What thinkest thou, etc. Observe from hence, Doct. It is a safe appeal to conscience for sentence, after the understanding is rightly enlightened and informed. Thus doth God, Isa. 5.3. Hag. 1.2. And Christ doth so, Math. 21. And so the Saints, Rom. 9.1. 2 Cor. 4.2. & 5.11. Act. 4.9. For the further explicating of this Doctrine, we must of necessity take some short notice of the Nature of Conscience. (For I may not here make any large Discourse thereof. There are few or none that treat of Conscience but conclude it to be a kind of Practical Syllogism. For look what discourse it hath with God or the mind of man, it doth Syllogistically or by way of reasoning, as thus: Every murderer or manslayer is guilty of death; But thou art a murderer, therefore, etc. The Proposition is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Conscience, the Assumption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proposition is made by the help of certain Principles in the mind; for without the help of the Understanding, it can conclude nothing, it must have the help of the rule and knowledge of that else it cannot be called Conscience. The Understanding must first discern of truth and falsehood, of good and evil, before Conscience can approve or dislallow, or do its offices. So that Ignorance is not conscience. The Assumption is made by the help of Memory: For though Conscience takes information from the Understanding, yet by the aid of Memory that must be retained which the Understanding hath concluded: If Memory fail, our knowledge is so fare lost; for what we remember not, we know not, and so no Conscience can be of that. Thus the word forgotten is made no Conscience of. In these respects Conscience is defined to be Scientia cum alia Scientia, A Science conjoined, or a knowledge with another (as the word imports) or as S. Bernard hath it, Conscientia, quasi cordis Scientia, and so he distingusheth betwixt Scientia and Conscientia: Scientia (saith he) is when the heart knows other things; Conscientia quando cor novit se, so that the Etymology is not to be rejected being taken with his meaning. The Proposition and the Assumption being thus made, conscience accordingly concludes, and this is the sentence of the soul, the proper work of Conscience, in which respect Conscience is by some defined to be, A kind of concluding Science, it concluding with a man or against a man, Rom. 2.15. procuring quietness or vexation. So then conclude, Conscience cannot bind of itself, but where the word binds first. In short, Conscientia quasi concludens scientia. So it necessarily implies a precedent understanding. the Schoolmen define it to be, Explicatio Scientiae ad factum seu faciendum: And some of the best of our rue Writers say, it is a function of the Vndrstanding, whereby we apply the general knowledge that is in us to our particular thoughts, words, and actions, and this is it our Saviour here requireth [What thinkest thou] This in brief for Explication, now a word or two for Use. Use 1 First, It justifies this kind of appeal made in doubtful Cases, whither by God, or man to man. It may seem strange that God should take this course and appeal to Conscience: But God knows how to make use of it, when the Understanding of a sinner is once enlightened (as in David's case) Memory being a little helped, Job. 13.26. (as Psalm 50. it appears it shall;) then Conscience concludes for God, Prov. 20.27. and so God hereby brings infinite honour to himself and confusion to a sinner. Secondly, The appeal made to Conscience by man; as in our usual speech (when we are wronged) I leave it to your Conscience: Between God and your Conscience be it: 2 Cor. 4.2. & 5 11. Or when accused and suspected; My Conscience beareth me witness, Rom. 9.1. For what man knows the things of a man save the spirit of a man within him? 1 Cor. 2.11. we may state the Question amiss to others, but Conscience speaks home. Thus S Austin being accused by Petilian for a Manichees answered, Me Petilianus Manichaeum esse dicit etc. Petilian gives out that I am a Manichee, and this he speaks of an others Conscience; I plainly affirm I am none of that Sect, and this I speak from mine own Conscience; Cont. lit. Pet. l. 3 cap. 10. now choose ye which of us two you will believe. And surely this appeal is a safe appeal and very comfortable, For if our Conscience condemn us not, we may have boldness, but if our Conscience condemn us, God is greater than our Consciences. Use 2 Next, it condemns such as hearken not to the sentence which Conscience gives; through often sinning (as through often trampling upon Tombstones, nothing is left legible, unless it be (as was left of jezabel's carcase) the palms of the hands and feet, and a little piece of the skull to know it by) we make not Conscience under God our Judge, we harken not to what it saith, whence it is that as Saint Paul told the Master of the Ship; Acts 27.21. We suffer so much harm and loss. Quest. But doth not Conscience miss it sometimes, doth it always speak sooth and as the truth is? Will it always give right sentence? Resp. There is a good Conscience and a bad: The good Conscience is that which is well informed, and concludeth rightly; the bad Conscience is that which is wrongly informed and concludeth falsely. More Particularly. It cannot be denied, but sometimes and in some things Conscience stirs not; and again at some times and in some other things it stirs and passeth sentence but erroneously. Sometimes it is speechless, being dead in a man's body how can it stir then? 1 Tim. 4.2. where it is compared to a part of the body that is not only without sense and rotten, but seared with a hot iron: These are like Dionysius the Herocleate, whose belly was so fat as that he felt not Needles, which were thrust into it: And this is the condition of many who have lived a long time wilfully in some gross sin, secret or open (to whom custom is become another nature) and it is joined with a reprobate mind, Eph. 4.18. Rom. 1.28. But as the mute and dumb Devil charged by Christ found a tongue, Mark. 9.26. so this dead and dumb Conscience in the end will speak. Or else if it be not seared and stark dead, yet it is very weak and feeble through the ignorance and darkness that is in it, having only in the mind and memory a few ●●urall Principles (as Abimelech had) which are altogether insufficient to direct in the particular occasions of men's lives. Whence it is that it works (like the child in the womb,) so weakly that the mother cannot perceive whither it be alive or no. Sometimes, it could speak and would speak, but it cannot be heard, and therefore as good never speak. Some silence it either through subtlety of wit, finding extenuations or subtle distinctions to evade it (as Saul in saving the beasts for Sacrifice) or through violence of Affection overswaying it, (as in Ammon's abusing his Sister Thamar against Consciences advice, Pilate passing sentence upon Christ.) Or through cares and pleasures of this world opposing and choking it, so that there is no time to hear it (as Faelix said to Paul.) You see how it is with one that runs in haste, he heareth not what a slander by saith, though he gives him direction for his race: So is it with those that haste after the world, Conscience bids them take heed of lying, cozenage, etc. but they hear not. Lastly, Through Wilfulness it is silenced, Rom. 14.22. When men allow what Conscience condemns; or with Cain deny what Conscience saith is true, or put it wilfully away that it may not trouble them in their course (as did Himenaeus and Alexander.) Thus you see that sometimes Conscience may be quiet, and still, and like the man without the wedding garment, say nothing, but than it thinks the more; and when it speaks not it is writing and will find a time to read what it hath recorded, though for the present with may out-reason it, wealth out-buy it, or might outface it. Sometimes it passeth sentence but erroneously or else speaks doubtingly, Erroneously; such a Conscience had Paul before conversion, Act. 26.9. and those joh. 16.2. and such is the Conscience of some Papists, Anabaptists, Brownists, etc. and many amongst us in these days in the practising of some sins (as Usury, Swearing, etc.) Secondly; it sometimes speaketh, but scrupulously, or doubtingly: If doubtingly then it passeth no sentence either way, but stands debating in the mind, what is fit to be said or done, Rom. 14.23. And this befalls many a child of God especially in things of an indifferent nature. If Scrupulously, than it concludeth with some fear or doubting: But all this proceeds through Ignorance or misapplying of the Rule. The light of the Understanding is either lost and gone, or marvellously darkened; so as that we are ignorant of the Rule (for Ignorance of Scripture makes us to err) or else abuse the Rule by false Expositions and Interpretations, or misapply the Rule according to our own conceits and fancies: But if (according to the Doctrine propounded) the Vunderstanding come to be rightly informed and enlightened, we need not doubt to appeal to Conscience and stand unto its sentencce, as most sure. Use 3 Let us highly respect Conscience, seeing God hath thus advanced it. It is that to which next under him we must commend our cases and Estates: He hath placed it within us as a Judge to hear, determine and pass sentence, against which God will admit of no appeal; whom it binds on Earth shall be bound in Heaven; whom it looseth one Earth shall be loosed in Heaven; the sentence of it God will second. The advice of it we must take in all our actions and undertake; our Arbitrator it should be in all differences to whose decree and order we must be content to stand: It will make us honest men and maintain our honesty in despite of Devils: It will gain us credit and become our surety, so that we may be trusted for more than we are worth; and (if we worthily use it) it will not fail us in this life, at death, nor at the day of Judgement. What thinkest thou? To conclude then, as Saint Paul writing unto Timothy, 1 epist. 1.18. This command commit I unto thee, that thou shouldest fight a good fight, having Faith and a good Conscience. So say I to you, this advice I give to you, if you would fight a good fight under the colours of our Saviour, keep Faith and a good Conscience. It was once said of Troy that so long as the Image of Pallas was kept safe in it, that City should never be won: That was a fiction, this without all fiction is most true; so long as a man keeps a good Conscience safe within him, the sons of Violence shall never be able to do him any hurt; Let the winds blow, the waves beat upon his house, yet it shall not fall, because it is grounded on such a Rock: Let a good Conscience be clad in poverty, exposed to injury; yet it gives a blessed satisfaction to all: 2 King. 4. 2 King 2. Like Elishaes' meal, this makes our meat sweet, when else it would be bitter: Like Elishaes' salt, it makes our drink wholesome, when else it may be our death: It made john Baptists garment please him, when it was but hair. It made jacobs' lodging please him, when his pillow was a stone. It makes us laugh when others weep, sing when others howl: but seek not the living amongst the dead; 2 Cor. 1 12. this living joy in a dying Conscience, non est hic, you shall not find it here. Those Judges knew this who acquitted those two sons suspected for murdering of their Father, one T. Clelius, a rich Roman (the Story we have in Tully) who going well to bed was found slain in the morning, the doors of his Chamber open, and his two sons in bed in the same Chamber, but fast a sleep, upon which they were acquitted of the suspicion; the Judges concluding peremptorily that it was impossible for the vilest Miscreant to sleep so soon upon the committing of a fact so horrid: Abad Conscience breaks sleep: A good Conscience brings it. And he said, Text. he that shown mercy on him; then said jesus unto him, Verse. 37 go and do thou likewise.] We have here the Answer to our Saviour's Demand, where, 1. The Answerer who he is [He] 2. The Answer itself, which is fairly and fully put in by the Lawyer, and then Ratified by the Lawgiver. He] that Lawyer spoken of before, verse 25. who made the Question, ver. 29 [He] is the Respondent. How contrary the Gloss of the Pharisees was to this Answer you have heard before, and may read, Mat. 5.43 yet here he is enforced though an Adversary to testify the Truth. Thence note, Doct. The truth wants not sometimes the testimony and suffrage of an Adversary, Exod. 8.19. judges 7.14. john 11. 49-53. & 19.22. Math. 27.54. Luk. 4.22. This testimony doth every Hypocrite and dissembler give whilst they profess the truth, for if it be not worthy, why do they make any Profession thereof? Now God is pleased to have it thus. Reason First, Deut. 32.15. That the truth may be glorified; what stronger testimony than the testimony of an Adversary? True it is, Non eget testimonio hominis, joh. 5.34. Itself is testimony enough, and therefore called the Testimony, Isa. 8.20. It bearing witness to itself: It is of the Nature that God himself is, whose Glory is not capable of any augmentation, nor passive of any diminution: As the Splendour of the Sun is not enlarged by them that bless it, nor eclipsed by them that hate it. The Sea may be multiplied, the Earth swelled bigger, the Heavens stretched out, Hell enlarged; but God and truth is ever the same, 2 Pet. 2 2. and yet in respect of us both the one and the other may be said to be magnified or dishonoured. We may make them appear greater in us though they cannot be made greater by us: It may be made to appear more glorious or inglorious to others, though it cannot be made either glorious or inglorious in itself. Secondly, That the godly may be more settled and confirmed in it: To hear a Saul preach, Balaam bless, Caiaphas' prophecy is a notable strengthening and confirmation to our Faith, that what is delivered is of God and not of man. Thirdly, This makes for the further confusion of wicked ones, who sin against the known light and testimony of their own Consciences; had not God revealed the truth unto them their damnation would be the easier, their judgement the lighter, but now that they say they see, their sin remaineth, Luk. 12.47, 48. joh. 9.41. Use 1 Let this first inform us of the hardship, which truth undergoes and suffers in this world. Without all Question she is often questioned and put to defend herself by witness of her Neighbours. Truth is fallen in the streets and equity cannot enter (saith the Prophet, Isay. 59.14.) And the way of truth is evil spoken of (as saith S. Peter, 2 Epist. 2. ●.) And the talk is, that truth is not only in a swoone, but like to die for want of Confession, because there is none to be found who will be her Confessor. Yet not after the wont of wayward men (as sometimes spoke a Reverend Prelate of ours) let us so bemoan what we want, D Senhouse B. of Carlisle. as not to bless God for what we have: The voice of truth is heard in our land (as Solomon spoke of the Turtle) and as God said of Corinth, I have much people in this City; So both in City and Country, God hath many, who are ready to believe truth on her bare word: But what are these flocks of kids, being compared with these mighty troops of Aramites? Tell the Politicians of this world, Papinians truth, that is the best policy which ●●k●● most for piety: 〈◊〉 a covetous man of S. Paul's truth, that the love of money is the root of all evil. etc. Straight she must prove her honesty by witness. Or if the like liberty were given to those, whose hearts arise against these truths, as was by Gideon in the audience of all the people to the timorous and faint hearted, to departed, our auditories, which are now thin enough, would soon be thinner, Velure duo vel nemo. We seem to entertain the truth lucentem, but we hate it redarguentem (as saith S. Austin) And as the Friar told the people, that the truth was like to holy water, which every one will call for, yet when it came to be cast on them, they would turn away their faces, so we call to have the truth preached to us, but the truth is, it will not by many be endured. Use 2 Doth not the truth want testimony sometimes from the mouth of a very adversary? why than it is a shame if the professed friends of truth should fail her: Veritatem Philosophia quaeris, Theologia invenit, Religio possidet (saith Miranaula) Philosophy seeks truth; Divinity hath found truth; Religion professeth truth; And yet with the Church in the Canticles, may truth complain, I am wounded in the house of my friends. Had it been an enemy that had thus reproached me, than I could have borne it (saith David) So may truth say, had it been a Heathen and Pagan I could better have suffered it, but it was a Professor, a Christian I suffered by, this is grievous. Quest. But who doth thus? Resp. Those spoken of, Rom. 1.18. who imprison truth through wilful disobedience, and hold her in injust captivity, and will not suffer the truth revealed, to have her perfect work in them for their through sanctification, joh. 17.17. Those also who walk not in it, nor worthy of it, 3 Epist. joh. 4. such cast aspersions on the fair cheek of God's truth, and stick not to give her the lie. But let all such as indeed love the truth, have courage for her. Let Magistrates be seen in her Livery; Moses was counselled by jethro, to choose Viros veraces, men of truth for judicature. The Egyptian Judges had the Picture of truth always in a chain about their necks; And Charles the great, had this written on his sword, Decem Praecep●orum custos Carolus: Charles keeper of the ten Commandments. Let the Priests of God be clothed with Righteousness and have veritatem written on their breastplate, as Aaron had always, when he gave sentence: remembering that of Tertullian, nihil veritas erubescit, nisi solummodo abscondi. And let all that profess the truth witness in her behalf, both Actively and Passively; Our Lord and Master tells us, that his coming into the world was, to bear witness to the truth, and our being in the world is for the same end. God is truth; his ways are the ways of truth; his word is truth; his works are truth, all truth, Blessed are they who defend his truth. Object. But veritas odium parit; and who but children or fools tell truth? Resp. Veritas odium parit, sed non est odiosa. (as saith judicious M. Calvin in Gal. 4) It brings hatred, but it is not hateful, but every way most excellent and glorious, so that in all our sufferings for it, the spirit of glory and of God rests on us, 1 Pet. 4.14. 2. God's eyes are upon the truth, as speaketh jeremiah, and upon them also that stand out in her defence, 2 Pet. 2.9. Ps. 37.6. Lam. 3.56, 57 3. Though none (unless children and fools) will tell the truth, yet unless we be such fools and children, we may not think to enter into the kingdom of Heaven, Psal. 15. Use 3 Let us in the third place, learn to receive the truth who ever be the bringer; Do we like the Sun ever the worse because it breaks out of a dark cloud? why should we disregard the truth, breaking forth of an enemy's lips? S. Paul rejoiced herein, and would rejoice that Christ was preached. Phil. 1.17, 18. Do we not often send a letter by a dirty carrier? and some disorderly messenger brings us money which is none of his own. Balaam may bring a blessing in his mouth though himself a wizard; Elijah be fed by a Raven, though an unclean bird: Balaams' Ass did speak to another's understanding, though not to his own: Moses may have good counsel given by a Midianite: and do you not know the Apothecary's boy gathers herbs and simples for other mons diseases, not for his own? Conclude it then to be (if not wickedness) yet waywardness at least, in those who turn their care away from the testimony given to the truth by a wicked man. It is not so in civil things, why is it thus in spiritual? All truth is sweet (it being Gods, not ours) wheresoever it is found, the King's Coin is currant, though found in a fowl clout, or impure channel: Receive the testimony given to truth as S. Paul did, though coming out of a Heathens mouth, Tit. 1.13. The Midianites dreamt a dream which fell out true, judg. 7.13. But the benefit redounded neither to the dreamer, nor interpreter thereof: So one may deliver the truth and testify the same, who yet shall never taste the sweetness and comfort thereof. Let us not then stumble at this, but be more confirmed that the truth delivered is Gods, not man's; And as one spoke once of Atheism, that nothing should more confirm us against it then to here an Atheists testimony; so I here of wicked men, that testify to the truth of Christ. Use 4 Lastly, take notice of God's providence and power, who ex ore inimicorum, out of the mouth of a very adversary, can fetch testimony to his truth We are not ignorant how the wicked resist and rebel; how that they draw away their wecks from obedience, and cast away the cords of discipline from them; yet God can so overpower them, as that they shall read their own sentence of condemnation, and denounce their own doom. This is that Solomon speaks of, Prov. 16.1. there are many preparations in the heart of man; Thoughts and words set in battle array against God and his truth, so that we may conclude with ourselves, both what to speak, and how to speak; yet God overrules: so that nothing shall be said of spoken, but what he pleaseth to permit, Numb. 22.35. Gen. 31.24. & 33. He that shown merey on him] Text. Object, What then? was not the Priest nor Levit neighbour to the wounded man? was the Samaritane he, and none else? if so, how agreeth this with what was before delivered? Resp. Our Saviour's intent is not to teach the Lawyer, who was not his neighbour, but who was: That the former were, the Lawyer made no question of, he doubted of the latter; Now our Saviour shows, that the two former came fare short of the samaritan in the duties of true neighbourhood, and concludes, Doct. He that heals our wounds, and helps us in our miseries is to be preferred in respect of neighbourhood. We have an excellent Proverb tending to this purpose, Prov. 18.24. the meaning of which Proverb is, that as all friends and neighbours ought to be respected by us; so that neighbour in a more special manner, whose heart is glued to us as jonathans' to David; whom we find more ready to minister help then a natural brother or kinsman, he above the rest should be respected and esteemed. Let this inform our judgements of the lawfulness of preferring one before another, in the affection of neighbourhood. True it is all are neighbours; but amongst all, those are most to be respected (as true neighbours) who do the offices of neighbours. Nor should others grudge or repine, if they hear others in this respect have praise above themselves. And amongst all others, the godly are to be accounted of, who are the members of this good Samaritane, who bond up our wounds, and poured in this oil. These are more excellent than their neighbours, and to be preferred, Pro. 12 26. Then said jesus unto him. etc.] Text. Christ admits of this Answer made, as is evident in this reply, wherein are two things. 1. The Duty, [Go and do thou.] 2. The manner of performing it, [Likewise.] In the former, 1. A Dismission, [Go.] 2. A Commission, [Do.] Then said jesus unto him.] 1. Something in general is to be learned, in that our Saviour admitteth of this his Answer, (though he were his enemy) and approves it, it being discreetly and directly to the point. Doct. What is good in any, is to be liked and allowed of, though he be an enemy or adversary. Rom. 10.2. Mark. 10.21. 2 Sam. 1.23. Luk. 16.8. Reason 1 So fare forth as any thing is good, it comes from God, jam. 1.17. and therefore is to be liked. This likewise stands with the rule of equity, to give every man his due: and so commendation to whom commendation belongs. This is a good encouragement to well doing: It is an allurement tempered to the inclination of nature, which is with nothing led more kindly then with commendation, Act. 26.27.28. Phil. 4.8. Besides it cherisheth concord, and friendship amongst men, when the neglect doth often stir up strife and hatred. Use 1 This reproves such, for sour and uncharitable men, who for some fault, condemn whatsoever good they find; either through weakness (as not being able to distinguish betwixt the work of God, and the work of sin) or through wickedness and envy, shutting their eyes that they may not give virtue its due praise; this is not to be like God, who omits not the due praises of those Churches, whom he sharpliest reproveth; and doth readily take notice of the least good thing in his, both to commend it, and reward it. The little goodness found in Abijah amongst all the sons of jeroboam, 1 King. 14 13. the Lord passeth not without mention and recompense. Use 2 Let this be a ground of moderation, in speaking of our Adversaries; if we mention their vices, for loathing or amendment, yet forget not what deserveth praise; give them their due: Is he learned? Act. 26. say not as Festus of S. Paul, he is mad. Is he bountiful and a good house keeper? say not of him as it was said of Christ, Luk. 7. he is a glutton or a wine bibber. Is he temperate and sober, judge not as they of john the Baptist, that he hath a devil. What man but hath something in him good? that take notice of, and commend, be he what he will. Verse. 3 Encouragement to the godly: If Christ deal thus graciously with sinners, what will he do with Saints? Surely our infirmities and weakness shall not so hid our good desires, but God will see them, and commend us for them, which should be a great encouragement in holy duties. Go and do.] Here is the Charge, where, 1. The Duty. 2. The Person on whom it is imposed. In the former we have two Particulars. 1. Go. 2. Do. Both these require action, and we will handle both as one in this Observation. Doct. Our knowledge must be practical. It is not a verbal profession, nor a formal show, but action that must prove a good Christian. This Lawyer, who was of the sort and sect of the Pharisees, as you have heard, had questioned and discoursed much about eternal life, and our Saviour had before called upon him really to practise what he did profess, vers. 28. But that would not beat him of; Still he goes on (being desirous to justify himself) and so falls into a new discourse; which (as you see) our Saviour thus concludes, Go thou and do likewise. q. d. If thou wouldst be as thou shouldest, leave talking, fall to walking; forbear discoursing, fall to doing: like as that Samaritane hath done before thee, Go, do thou. As Christ said of himself, so may it be said of this Doctrine, In the whole volume of thy book it is written of me that I should do thy will o God: Law and Gospel, Prophets and Apostles, yea and Christ himself when he was upon the earth required action, Deut. 4.1. & 8.1. joh. 13.17. Mat. 7.26. jam. 1.22. Ps. 15. & 106.3 2 Pet. 1.10. Phil. 4.9. Reason. In true Godliness there is a Form and a Power, 2 Tim. 5.3. Now the Form is taken up by many, but will not prove a Christian: Power is the life of Christianity, and that consists in doing. Christian Religion is more practical than Theorical, rather an Ocoupation than a mere Profession dwelling (as we say) like the Artisans wit at his finger's ends. Use. This serves to the Confutation, yea Confusion of formal Professors and Hypocrites, whose Religion is all outside, no lining: Profession of many is only talk and discourse, it is turned into a very vizard by this age, it hath mouth and Eyes, and Nose, but all painted. Of the Heathen Idols it was said, They have mouths but they speak not, Eyes but they see not, etc. Psa. 115.5. It cannot be said so of these kind of Professors, for they have mouths and they speak; Eyes and they see; Noses and they smell; but in this one thing they are like, they have hands and they do not work, Feet and they walk not; this is a shame to the Calling, a disgrace to the Profession; better it were that we would say less and do more. It argues a dead Faith, a dead Profession. Revel. 3.1. Jam. 2.26. Use 2 As Christ spoke of himself, Opera testantur de me. john 10.25. So let our deeds of us. It is not enough to say as it is in the Psalm, Credidi & ideo locutus sum, I believed, therefore I spoke, but Credidi & ideo operatus sum, I believed and therefore I wrought; No man can work unless he believes, no man can believe unless he works. To stir us up to walking and doing, let not these things be forgotten. 1. Bare Profession (though a thing excellent yet) it is no characteristical difference to discriminate a sound Christian from a reprobate; we do not judge of the health of the body so much by talk as by the pulse, S. Paul speaks of a possibility to have all knowledge yet be nothing, 1 Cor. 13.2. So to know as we ought to know is to practise that we know, 2 Cor. 8.1. this seek after, Go and Do. 2. Consider the end of our Profession is not idle speculation, but practice: God gave us his precepts not to know but do; wherefore serves the Sun, but that man may go forth unto his labour? So for the same end the light of Knowledge, God lends to us, Ephes. 5.8. Philip. 2 15. Tit. 1.1. It must be knowledge after Godliness, it must help forward that work; while Knowledge swimmeth only in the brain, it hath not attained his end; the scope of Christianity being not to know, but the scope of Knowledge is to be a good Christian. This graceth Profession; as the managing of a trade honours it above the Knowledge of it. You may remember that passage, Christ knew no sin, why so? Surely because he did no sin: So much as we do, so much we know and no more: In Music we have learned that Lesson when we have practised: So is it in Christianity; therefore see you Go and Do. 3. The sweet of Christianity is in Practice. What is it that makes the study of Law sweet to so many (as is well observed by one) but the practice of it? Is there not difference betwixt hearing of the sweetness of Sugar and honey, and the taste of the sweetness? So it is and such it is, betwixt the discourse of godliness and the practice thereof. Besides the Retribution is for doing, Math. 11.28. Revel, 1.3. Mat. 25.21. and that is the sweet indeed, wherefore Go and Do. 4. The danger is great if we practise not. Ignorance doth not take away sin, but knowledge (without practice) takes away all excuse, joh. 9.43. this the Apostle showeth, 1 Tim. 1 13. as if he should say, had his sin of Blasphemy and Persecution been joined with Knowledge, he should not have received mercy. These things amongst many other should prevail so far with us as to cause us to walk and act. And thus much for the matter here enjoined. The Person is next considerable on whom this duty is imposed [Thou] Hence learn. Doct. That the duties of Charity and such other Christian services are actually and personally to be performed by one's self. The Charge you see is, [Do Thou] as well as others: Others have been Charitable, Merciful, be thou so too. A Doctrine strongly confirmed in Scripture, which enjoining the duties either of first or second Table, speaks singularly and particularly in the second Person as to one man. So was the Law delivered, [Thou] shalt have no other Gods, etc. So the Gospel. If [Thou] believest, he it unto thee as [Thou] believest, etc. Reason And no wonder, seeing the Prophet giveth it for sound Doctrine. Hab. 2.4. The just shall live by his own Faith. 2. And the Question at the last shall be, what hast thou done, not what have others, Mat. 25. Every man must be countable for himself too God. Use See that we have matter of rejoicing in ourselves, not in others; this we shall when we put our hands to those holy duties God requireth of us, not being like these Pharisees which would bind heavy burdens to lay on others shoulders. There be some duties that belong to men in their particular stations or places, as to the Magistrates, Ministers, etc. which concern not others, of which we may say, as Christ to Peter, what is that to thee. But there is no duty that belongs to a Christian as he is a Christian, but belongs to every Christian, Mat. 28.20. Teach them to observe all things, Phil. 4.8. Whatsoever things, etc. 2 Cor. 8.7. In every thing, 2 Thes. 2.17. both word and works. See than thou gettest into thy soul the conscience of every Commandment, Legal, Evangelicall, and keep thyself in a readiness to the duty within the compass of thy Calling and ability. Likewise Text. Not as the Levit and Priest, but as the good Samaritane did, so do thou. Whence we learn first, Doct. Examples are Instructions. God teacheth as well by them as by Precepts, Mat. 5.12. & chap. 12. Hence it is that Scripture is so stored with Examples of all sorts, we may reduce them to two heads: Such as concern God or man. Those that concern God, respect either his justice or his Mercy. Examples of his justice are written for our profit, 1 Cor. 10.11. 2 Pet. 2.6. Luk. 17.32. So also those that are of Mercy, Psalm 32 6. jam. 5.11. Examples of Men, are either of Saints or Sinners; if of Saints, then either of Virtue or of Vice, the one sort is propounded for imitation, as Rom. 4.22, 23. Mat. 12.42. The other for Caution, being set up as Rocks in a Map to be avoided. Examples of the wicked, these must likewise teach. See Mat. 12 41. 1 Cor 10.6, 7, 8. Reason. The Reason is evident, Rom. 15.4. If every thing written be written for our learning, than Examples (questionless) Scriptae sunt etiam ruinae priorum ad cautelam posteriorum. Ardeus. Use 1 First, Take notice of God's goodness to us in providing so many helps for us necessary to Salvation. Two Senses there are of learning, seeing, hearing: Neither of these you see are without means of Instruction. To our sight he hath laid open the book of the Scriptures, and the great book of the creatures, wherein we may read his Power, Wisdom, Justice, Mercy; he hath both described a way to life, and set up leaders and guides in that way: Not a virtue commended, not a vice forbidden; but God hath exemplified in some pattern, both for the better direction of the faithful and greater condemnation of the wicked: An help it is to have a copy, but a greater help, to see the Master make the letter. Use 2 Let us learn by Examples, job 8.7. and not slightly pass over those recorded in the Word, and daily brought to light (as we do strange Countries in a Map) but so read and observe, as if we did see acted before our eyes, what in Scripture is recorded to have been done by or befallen others. Good Examples of the Saints, God sets up like lights to direct us in the way of Piety. Thou hast a good Neighbour by thee, a godly man dwelling near thee thou shouldest be better by him and profit by his Example; as the contempt of the Word, so the contempt of Example, makes us liable to God's wrath. Object. But say he is an ill one? Resp. Something must be learned notwithstanding: How often in Scriptures are the Examples of Heathens (in some actions) propounded for Instruction? If Good to shame and provoke us, jer. 2.11. Mal. 3.8. 1 Cor. 5.1. If Bad to work detestation in us, Deut 18.9. Ephes. 4.17. Something still must be learned out of the sinner's School. As Cato signior did sometimes say, Wisemen have more to learn of fools, than fools of wisemen. Secondly, we learn hence, Doct. 2 It was not the Priest and Levite he must imitate, but the Samaritane. Hence the Example of Angels is propounded, Mat. 6. And of the Saints, jam. 5.10. Heb. 11. & 12.1. 1 Thes. 1.6. Phillip 3.17. yea of Christ himself, Heb. 12 2. 1 Pet. 2.21. Ephes. 5.2. nor would Paul himself be followed further than he was a follower of Christ, 1 Cor. 11.1. Reason. They are least faulty; now every fault in a set copy is important, and may prove a rule of error. Use 1 This condemns such as still are following the worst; they can imitate none but such as have been graceless. The complaint in Seneca well suits the times; Men commonly live not ad rationem, but ad similitudinem: and through the vicious dispositions of our hearts it comes to pass, that the worst examples have our greatest allowance. As for the practice of Saints commended to our imitation we can give their practice the praise, Laudamus veteres sed nostris utimur annis. Abraham's obedience; Sarahs' modesty, etc. shall have commendation, but every jesabel, or courtly Herodias; every Saul or Achitophel shall rather be followed. What is this, but to be like the Dog or Swine; to imitate them in their beastly practices. Or if we do follow them, it shall be in their erring, Noah in his drunkenness; Let in his incest; jacob in his lying; Abraham in his doubting; David in his adultery; Peter in his backesliding, loving that in the Saints, which the Saints never loved in themselves, (their vices:) Like flies we slip over all the sound parts of the body, and light upon sores and ulcers; making the Saint's foil, to be our jewel; their shame, our glory. Thus Theodosius excused a fowl fact, because David had done the like, to whom S. Ambrose makes this answer, qui secutus es errantem, sequere paenitentem: But this we cannot hit on. A light pencil can draw the wharts', and wrinkles of the face, but not the visage to the life. Lapsus sanctorum, ut non cadamus, non ut cadamus prebentur exempla: Such as pass by the good examples of the godly, and imitate them in their sin, I cannot better resemble then to the Egyptians, who beheld the Sun, the Moon and all the glories of nature without admiration; but if they meet with a Cat or Crocodile, they straight bow their knees, and fall down to worship. Verse. 2 Seeing we are given naturally to apish imitation; let us suffer Christian prudence to make choice patterns. Christ he is the pattern of patterns; the rule and measure of examples, he gave us an ensample that we should follow his steps, 1 Pet. 2.21. The Saints are next: and their examples bind us to imitation: now how fare we may make their practice our pattern would be enquired. And here that usual distinction of Actions, Ordinary and Extraordinary, would be remembered. Some of their Actions were Extraordinary: being done by virtue, or Extraordinary calling, as Gen. 12.1, 2. & 22.10. or Extraordinary instinct: as Eliah calling for fire from Heaven, 2 King. 1.10. so Num. 25.7, 8. Or occasioned by special necessity of times, as Act. 4.32. & Act. 20.34. Other of their Actions were Ordinary: and those admit of a threefold distinction: some were good, others bad, others of an indifferent nature. As for those which are noted as sinful, wherein they bewray humane infirmity, they are as the dark part of the cloud which waited on the Camp of Israel; which while the Egyptians followed, they were deceived, and in the end drowned. These are spectacles of humane frailty, not examples for like practice. Their good Actions were their practices, according with the Law of God: as their meekness, obedience, patience, etc. which is like the first part of the cloud that was towards the Israelites themselves, to guide them: herein we must follow and imitate them. Their Indifferent Actions are those, which in themselves (considered without circumstances) were neither commanded nor forbidden: In Actions of this nature, we may, or may not follow them: For this is an undeniable rule; an example doth no farther bind, than it is backed with a precept. In itself it hath but the power of illustration of what is in the precept, and it doth contain in it the force of the rule. So that an example of some good man (in such Actions as are not contradictory to precepts,) only warrant the same Action in an other; (as Abraham's making a feast at his child's weaning; Christ's closing the book after he had read the Text, etc.) but doth not charge conscience with the doing of it. For where is no Law, can be no transgression. In this case we are not to esteem of any above what is written, so as to clog our consciences with duties only upon bare examples. Use 3 In the third place, it may be a spur to put us on to give good examples, seeing in so doing we shall have the honour to become precedents and patterns for future ages: (the greatest honour that can be given to the Saints in this life.) This doth not only make Religion to be well spoken of, but it profits many, even a world of people, 1 Thes. 1.7. Rom. 16. A good example is like fire, many candles are lighted at it, and itself neither the worse, nor the less. Or like a stone thrown into the water, which though of itself it makes but one circle, yet it begets a 100 joh 5.50. When Christ told that noble petitioner, thy son liveth; at the first hearing he believed, but when he came home and weighed the m●tter, not only himself, but his whole house believed. Yea many that we know not, may receive good from our good example given, Vibis ad exemplum. and left, 1 Pet. 5.5. It will not only like Aaron's ointment, run down to the skirts of our own garments, but it will run like Nilus over all the Country. Yea the virtue of good Examples, shall last when we are dead and rotten, and do good for a long time after (in some cases) to the world's end, keeping the sent so long as no other perfume can: (as you see here this example of the Samaritane did.) It shall be upon record while the world stands. You may remember what joab said of Rabath, It will be called after my name. So it is true of many exemplary sins, as jeroboams, Onans, Balaams, Corahs', Sodoms, etc. They are called by the Founders own names; and though few men will confess their sins, yet many men's sins will confess their master. To be a precedent of vice, is like the setting one's house on fire, which burns many of the neighbours, and so he that doth it is to answer for all their ruins: Such a bitter root must answer for itself, and for all the corrupt branches. On the other side, in virtuous Actions, (both ways) a man lives when he is dead, and is working to the world's end: so that those deeds we have done while we were living on the earth, we shall not only receive for, but those also done through our example in future ages. Great need then have we to be good precedents, seeing it is a thing of so great consequence. Use 4 And let such as shine by good example, be much made of in every place. Good examples are like Common Schools, and they are the better, because they are Free. Such a privilege how well do we to like off, for our children's good? Then highly regard this, which so much concerns thy soul's good: And as you will spread abroad the fame of one, so by the humble acknowledgement of the praises of others, spread abroad the light of good Example, so fare as may be, 1 Thes. 1.7, 8. As for those, who by slanders and calumnies, do endeavour to blemish the good conversation of the godly, and so rob the world of the profit of their examples, they shall bear their sin. Further observe, in that we are willed to do as this Samaritane, (whom we heard before was hated as an enemy.) Doct. No matter who it is that gives examples; the example being good must be followed. Some will not do good works, because Papists do them; some not hear Sermons, because Precisians do so: but do thou likewise: look on the work, no matter for the person. Again in that we are willed to do likewise as he did, Observe, Doct. Works of charity must be so done, as this Samaritane did them. Now then as the Traveller having got up the hill, looks bacl on the Town he hath left behind him, so do you, Consider well what hath been said, and the Lord give us understanding in all things. FINIS. AN ALPHABETICAL DIRECTION TO SOME OF THE CHIEF THINGS IN THE FOREGOING EXPOSITION. A ABilities must be improved, Pag 46. In case of necessity we are to go beyond our Ability, pag, 123. Abrogation, it is a plausible doctrine, p. 79. Adam, what power he had by Creation, p. 16. Advocate, Christ is ours and practiseth for us in the Court of Heaven, p. 156. Affections, Christ had, pag. 115. They are lawful, 116. The inordinateness of them blamed, Ibid. They should be in Heaven, pa. 161. Afflictions of others should affect us, p. 111. Affliction may not be added to Affliction, p. 61. Afflicted should be visited, pag. 60. Alehouse friendship is unsound p. 162. Alehouses may afford Heaven some souls, 146. Alms not to be given at doors p. 92. Wherein the truth of consists, p 113. What order is to be observed in Giving. See Giving. Answer, how many ways made, p. 9 Christ will Answer us how and when, page 10, 12. What must be done that he may Answer us, page 11. We should be ready to make Answer, p. 12. An Answer is not always necessary, p. 13. Why Christ Answered not the Priests; p. 12. Antinomians their error, p. 77. Appeal to conscience is safe, p. 205. Ark of Noah a figure of the Church, p. 148. B Beast, man is worse through his fall, p. 33. Beggars, if common not to be relieved at doors, but in case of Necessity, page 92. Bowels of mercy put on; page 114. C Calling, we are to keep within the compass of it, pag. 25. God blesseth us in them, p. 99 Care two fold. p. 151. It must be had of what we undertake, p. 151. We may not be Careless under pretence of Religion, pa. 151. Great Care Christ took for our good, p. 154. Catechising of great importance, p. 197. More profitable (if duly performed) than preaching, p. 198. Ceremonies of divers sorts, pa. 75. Those of order not abolished, ibid. Romish Ceremonies become not CHRIST'S Spouse, page 76. Chance what it is and how taken, p. 48. There is Chance, ibid. Charity is the breath of a Christian, p. 121. It is to be measured more by the mind than purse, page 122. The Charity of some affoards no good words, page 119. And of most not good works, ibid. It well becomes Ministers, pa. 53. It is the Sum of all their Sermons, p. 54. Christ, our salvation is from him, p. 157. He is to be come unto for help p. 129. He preferred our good before his own ease, p. 142. He came where we were, and how, p. 102. Few give him entertainment, p. 104. How we should Come to him, p. 105. We must be content with his worst, as well as best, page 116. Church, it is like unto an Inn in many respects, page 146. Whence it is called Catholic, p. 147. None saved out of it, p. 148. Christ reigneth there, p. 149. The good of it must be sought by those who receive the goods of it, p. 168. True members of it how known, p. 150. It is the house of Perfumes and the gate of Heaven, page 151. Comfort, none to be had but in Christ, p. 95. Communion of Saints is to be loved, p. 27. Company, good to be desired, p. 25. Companions there will be in sin p. 65. Compassion Christ was touched with, p. 117. It moved him to seek our Salvation, page 118. Conformity in evil dangerous, p. 68 Conscience, what it is, pag. 204. It binds not, but where the Word binds first, page 205. It must be harkened unto, pag. 206. It is sometimes speechless, but than it writes, p. 207. The use of a good Conscience, p. 208. The Privileges of it, p. 209. Conversation it should be in Heaven, p. 161. Conventicles by some preferred to public meetings▪ p. 148. Cover our sins Christ doth and how. p. 129. Cruelty to be abhorred, page 59 Cursing, how lawful, p. 90. Creatures given both for necessity and delight, p. 137. Creatures not to be overburdened, ibid. Customs, defraud Ministers, p. 178. D Death frees the godly from the sight of much evil, p. 108. Dead how far man by nature is, p. 47. Debt of man double, p. 155. Degrees, God proceedeth by in curing our diseases, p. 131. Descension for us by Christ, p. 102. Diseases of all sorts cured by Christ, p. 190. Diseases infections we are not bound to visit, p 62. Devils, they are thiefs in many respects, p. 34. There are more in the air than men on Earth at one time, p. 38. There is a chief amongst them, p. 38. Doing required of a Christian, p. 218. The power of Christianity consists in that, p. 219. Door, Christ enters in by that, not by the window, p. 9 Duties belonging to a Christian are to be personally performed, p. 220. Some Duties concern not all, p. 221. E Election, not universal, p, 149. Event not alike to all, p. 51. Examples of all sorts in Scripture for our learning, page 222. They no further bind than they are backed with a precept, p 224. Best Examples are to be follow.ed, p. 67. Good Examples very profitable, p. 225. Examples of Saints how fare they may be followed, p. 225. Contempt of Examples lays us open to wrath, p. 223. Bad Examples take heed of, p. 66. The Examples of Superiors (if bad) very dangerous, p. 67. Excommunication a fearful sentence, p. 149. If unjust then not to be feared p. 150. Eye, a great help or hindrance to the soul, p. 106. It is quick in apprehension and sure, ibid. Most sins begin there, p. 107. We should cast them on good objects, p. 107. On whom God casts his Eye he settles his affection, p. 109. F Fall, sin is in divers respects, p. 39 Faith is a weapon offensive and defensive, p. 24. It is a good staff, p. 25. Fear of God where it is not, there no good can be expected, 82 Flesh of man is the flesh of God p. 144. Our Flesh sits at God's right hand in all our suits, ibid. Filling, all that Christ did or suffered was to fill up, p. 155. Fortune how taken▪ p. 49. Wither any thing come to pass by it, ibid. The name was first brought in through ignorance and blindness, p 49. G Garment, God's Image is and that in many respects, page 40. It is a Garment to be respected p. 41. Gifts of two sorts God hath betrusted his Ministers withal, p. ●66, Giving unadvisedly is the worst kind of losing. p. 91. What we are to give and how much▪ p. 122. Rules to be observed in Giving p. 119 What order is to be observed in Giving, p. 42. Godliness hath both a form and power, p. 218. Goods of the Church belong only to Churchmen, page 168. Gospel is very precious, page 85. It is like Oil, p. 133. H Hand, God stands at our right hand to bless us, p. 99 Healing, it is from Christ, page 130. He Heals upwards, p. 132. Signs of one fondly Healed, p. 133. Why men are not Healed, p. 132. Heaven the fairest prospect, p. 18. It is a place of peace, p. 19 It will pay for all our pains about it, p. 196. Honour of Christ to be preferred, p. 142. Hope there is whilst there is life p. 47. Humility to be learned from Christ's Example, p. 105. Hypocrites respect Ceremoys above the substance, p. 64. I JESUS, a sweet name, p. 96. Image of God, is man's clothing p. 41. How far it is lost in man, ibid. Imitation, our nature is apt to it, p. 66. One sin Imitates another, p. 66. Imprecations how used in Scripture, p. 91. Impropriations, the Judgements of Divines and some Lawyers concerning them, page 169. Impropriators are hard Masters p. 173. Their Pleas answered, ibid. Special considerations for them, p. 176. Inns, two wont to be in every Town, p. 145. The Church resembled to an Inn, vide Church. Inns are of good use, p. 145. There money bears the Mastery p. 162. Inferiors follow Superiors Examples, p. 66. Intercession, Christ not wanting in it, p. 156. journeys, in them commend ourselves to God, p. 21. Christ took a journey to us, so should we to him, p 104. justification, 3. things required to it, p 70. jericho, a figure of this world, 20 jerusalem a type of heaven, pag. 17. K Kings have both temporal and Ecclesiastical authority, p. 175. Kingly office of Christ, he carefully discharged, p. 156. Knowledge without practice leaves us inexcusable, p. 220. L Laws of 3. sorts, p. 74. How some that good gave may be said not to be good, p. 69. Law is like wine and how, page 133. It is not the proper cause of death; p. 69. How it is the ministration of death, p. 70. How it is said to be weak, ibid. It is impossible to be kept how p. 71. It discovers sin, p, 72, 73. Why the Law was first given, p 73. How far abrogated, p. 74. Law, Judicial and Ceremonial, what, p. 74. The Law a Schoolmaster, pag. 76. Why God suffers his to be long under the lash of it, page 136. Law of man not to be pressed too far in case of Minister's maintenance, p. 57 Liberty not to be abused, page 78. Liberality may be lost by liberality. p 92. How our Liberality should be extended, p. 93. Life of man is precious, p. 152. Much ado to hatch it up, page 153. Some Life remains in man since his fall, p. 44. Love it gins at home, p. 141. It works on the whole man, p. 112. Levite what was his office, pag. 50. M Man his blessed condition in his creation, p. 15. Means weak God works by to confound the proud, p. 82. Mercy, our Ears are altogether for it, p. 72. It is much mistaken in the world, p. 113. It must be extended to all in Misery, p. 86. Mercy to an enemy overcomes him, p. 88 Misery is the object of mercy, p. 87. Merit to be disclaimed, p. 118. Ministers, the Devil seeks to spoil them especially, p. 51. They should be pitiful, p. 53. And fly all covetous practices, p 54. And all kind of cruelty, p. 55. They should be liberally Maintained, p. 56. What is enough for them, p. 58 They are like Hosts in sundry respects, p. 163. How they should become all to all, p. 197. They are no empty fellows, p. 167. God hath betrusted them with much; p. 166. And gives us blessings through their hands, p. 167. They are little set by of man, p. 191. Large promises are made them by God, p. 191. Man cannot recompense them p. 192. They should be careful of their cures, p. 180. In what case they may be absent, p. 181. Money answers all things in an Inn, p. 162. N Nature of man highly advanced by Christ, p. 143, Corrupt Nature too much advanced by Papists, Page 43. Yet we may not think of it less than is fitting, page 43. It is to be respected in our charity, p. 88 Necessity is wisely to be judged of, p. 141. Our Brother's Necessity is to be preferred to our superfluity, p. 141 What is to be accounted necessary, p. 122. Neighbour what it imports, p. 199. Who is to be understood by Neighbour in the Scriptures, 199 Every man is a Neighbour, pag. 120. Some Neighbours are dipthongs p. 201. The benefit of a good Neighbour, p. 202. It is lawful to prefer one before another in Neighbourhood, p. 216. Who helps in misery is best Neighbour, p. 215. Christ is our Neighbour. p. 203 O Occasions of sin avoid, p. 63. They are of two sorts, ibid. Offering, Christ made one for us, p. 155. Opportunity to be laid hold on, p. 100 Reason's pressing it. p. 101. Overseers of the poor to be careful of their duties, page 154. And to visit them often. p. 1●4 Oil the Gospel resembled to it, p. 133. P Parables useful and profitable p. 8 13. Passions of two sorts, p. 115. How far Christ took them on him▪ ibid. Difference betwixt his and ours, p. 116, Comfort against inordinateness of them, ibid. Patterns make choice of the best, vid. Example. Persecutors who the greatest this day in the Church of England, p. 179. How lawful for a Minister to fly in case of Persecution, p. 183. Practice, and the sweet of Christianity is in it, p. 220. Praise to be given to whom it is due. p. 217. Physicians of ancient standing, p 127. Christ is the souls Physician, p. 129. Physician's should be careful of their Patients. p. 154. Neglect of Physic when need requireth is a fault p. 127. How to use it, p. 128. Whence it is it doth no good to some, ibid. Please others we should and with what cautions, p. 143. Poor of whom they begged in former times, p. 55. Power of God doubted of by us p. 131. Profession, the end of it is not idle speculation, p. 219. The most forward in it do not ever deal best, p. 83. Yet Profession is not in fault, nor to be cried out against. p. 84. Professors should be careful of their actions, p. 85. Some Professors are like Images p. 219. Prophetical office of Christ discharged, p. 154. Projector, Christ is for our good p. 158. Providence of God all things come to pass by it, p. 49. Have Faith in it as well as in God's Promises, p, 158. Q Questions four that shall not go unresolved, p. 11. Christ will make answer to our Questions, p. 12. R Rahab how she was an harlot, p. 145. Redemption in the work of it God shown not so much his face as bowels, p. 117. Greater honour done to man's nature in it than in creation, 144. Religion of some is all outside no lining, p. 219. It must be commended by a Religious life, p. 85. It is the strongest bond, p. 34. Relief, who is fit to have it, 93 Residency enjoined on Ministers, p 182. It is two fold, and which is especially required, jure divino, 184 Restitution four for one by what Law, p. 28. Reward, there is due to good works, p. 193. But not of merit, ibid. Riches not perfectly good. p 32 S Sacrament, against carnal presence in it, p. 160. Salvation by Christ alone, p 94 Not by the Law, p. 71. Not of all, p. 149. Salvation of the soul the greatest Salvation, p. 96. It must be had by attending on the means. p. 135. Doctrine of Salvation to be received with joy, p. 96. It requires from us greatest thanks, p. 98. Saviour, none like Christ, p. 93 How to get him to be our Saviour, ibid. Samaria a royal City, p. 80. Samaritans how esteemed of by the Jews, p. 81. Satan his power limited. p. 39 Saying, difference betwixt it and speaking, p. 9 Scripture, not to be abused by jesting with it, p. 14. Senses, both seeing and hearing furnished with helps. Sick are to be visited. vid, visit. Sin should not be varnished; 17 Similitudes, delightful and profitable, p. 8. Singularity when a virtue, 66. Snare, how to escape it, p. 24. It lies in all worldly things, ib. Strength, our own trust not to, p. 16. Suffering of sinners how it should affect us, p. 112. Superiors should look to their carriage, p. 66. They are ofttimes the chief in sinning, p. 67. Suretyship is lawful, pag. 186. Cautions in using it, pag. 188. T Theft many ways committed, p. 29. It is a greater sin under the Gospel than under the Law, page 28. Thiefs, Devils are vid. Devils Who are to be counted for Thiefs, p. 27. They are Felons, p. 33. There are great store abroad, 30 There are some great Thiefs who are a terror to little ones, ibid. Truth hath testimony from her Adversaries, p. 210. It suffers hardship in the world p. 211. It is to be received who ever brings it, p. 214. It cannot be believed on her word, p. 212. The friends of it are to testify for it, p. 213. Travelling is dangerous, p. 21. Tithes the tenure of them questioned by busy headed men, 168 They are a debt, p. 169, 172. And have been consecrated to God, p. 172. They carry a charge with them p. 177. King's may partake of Levies Tithe. p. 17●. They had a peculiar Tithe by themselves, ibid. They may not alienate Tithes from the Church, p. 176. God hath Tithe out of a strange field, p. 58. Unconscionable Tythers are persecutors, p. 178. Time to be redeemed, pa. 100 Both the godly and wicked husband it, p. 101. V Vessels in the Gospel how filled, p. 155. Victualing-houses not simply to be condemned, p. 145. Where are many of them are usually many drunkards. No long stay to be made in them, p. 159. Victuallers in former times infamous▪ p. 145. Visibility of the Church what, p 146. Visit the sick and afflicted, p. 60 121. How the infected should be visited, p. 126. Christ is our visitor, p, p. 125. He is to be visited, p. 105. Union of our nature with Christ's how necessary and comfortable, 143. W Walk we must and act, p. 219. in man and in what, p. 44. It must be governed by grace, 45 Wine, the Law is compared unto p. 133. Word our guide, p. 26. Two parts of it p. 133. It is to be attended unto, read and preached, p. 135. Words of Christ, comfortable words, p. 125. Works of supererogation condemned, p. 193. A compassionate heart full of good Works, p. 113, 119. Good works rewarded yet merit not, p. 193. Co work we must with God, 46. World is a very Hospital▪ p. 43. The World is every where, 27. It is no place of continuance, p. 161. It is full of dangers, p. 22. How to use it, p. 23. The pleasures of it are bitter, p. 20. It is to be destroyed, ibid. It must not be our Centre, 32. The things of it are taken with a Palsy, p. 31. Wounds, man's soul full of, p. 42 None past Christ's cure, pag. 43, 129. How he cures them, p. 129. FINIS.