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 theeves, &c. By Nehemiah Rogers, preacher of the gospel.

A certain Priest, [Text.] &c.]

Our Saviour doth instance in a Priest and Levite (rather

then in any other person) the better to convince this Law∣yer, who conceited that the Iewes were no way wanting in works of mercy; Our Saviour by this Parable shewes, that the best, and those most noted for workes of Cha∣rity (even these spirituall persons the Priests and Le∣vites) were herein much wanting, and so no wonder if others were from whom was lesse expected. Our Obser∣vation is,

[Doct.] First, Spirituall persons in a speciall manner should bee pittifull. See Tit. 1.7, 8. 1 Tim. 3.2. You may read 2 Kings 4.1. The distressed widdow comes to a Prophet to bemoane her condition; every one would not be sensible of her A••fliction; if they did pity her, yet little hopes there was that they would relieve her; A Prophet she hopes will do both: Into Elishaes eare she unloades her griefes. The like course takes David and flies unto Abiathar the High-Priest when he was an hungry and in distresse, 1 Sam. 22.

[Reason.] And no wonder: For they are Gods Chaplaines in or∣dinary: they serve that Master who is mercifull; him they should imitate, and learne to be mercifull as he is mer∣cifull, Luk 6.36. What Scholler but will imitate his Ma∣sters exercise?

2. They have received more mercy, and drunke deeper in that cup then 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, &c. 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.

[Vse] This concernes both us, and you. First we who are Ministers must be carefull that we be not wanting in this duty, nor give any just cause to the world to follow us with their out-cryes that we of all other be most cruell,

covetous hearted, &c. 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 lampe in others, it must be a bright Starre in our Breasts. A Jew∣ell more precious then all the Stones in Aarons breast∣plate.

For 1. We are men of God,* 1.1 and therfore should sly all co∣vetous and earthly practises. Fishes love the Salt-waters, yet birds of the aire fly upwards towards Heaven, and whilst the Ant (a creature housed in the Earth) makes aboundant provision for her selfe; the Fowles of Heaven neither sow, nor reape, nor carry into Barnes. O! How unnaturall is it that they, next Heaven by Vocation, should yet in respect of Conversation be furthest off! Nothing fur∣ther from Heaven, nor more unlike God then Ʋnchari∣tablenesse.

2. We preach Charity and Mercy, that is the Summe and maine Scope of all our Sermons: It being the abridg∣ment of the Law, and the Tenor of the Gospell. Faith is the Center, Love the Circle. All our Doctrines and Con∣clusions are but lines drawne from the Center to the Cir∣cumference. To come without Charity is to come into the Pulpit without our Compas; and shall we commend that cheare to others we refuse to eat our selves? Or lay out a way for them to walke in which we refuse to tread our selves? Bilhah and Zilpah brought forth children to Ia∣cob and they were free, yet their mothers still remained bond-women: Shall we infranchise our Auditory in the liberties of Charity, and suffer out own hearts to be bound with the shackles of uncharitablenesse? Nay, as wee preach Charity, professe Charity, and pray for Charity: So we must open our doores to Charity and give it enter∣tainment.

3. We in a speciall manner are commanded to enter∣taine it: Simon lovest thou me, then feed my sheep, feed my Lambs, &c. David knows not whither to goe for bread, but to the Priest in the Sanctuary of the Lord. Where

should the Beasts of the Forrest drink? And the wild Asses quench their thirst, if not at these Fountains?

[Object.] But non habemus unde, we want wherwithall?

[Respon.] Habet semper unde det qui plenum pectus habet Charitatis (saith S. Austin) Some way or other we may be comfor∣table to distressed ones. S. Paul shewes, 1 Tim. 5.10. wherein poore widdows might be hospitable. If with S. Peter and S. Iohn we want mony and meat, yet wee may and must by our Prayers and counsell succor those that are in need.

Secondly; may we rot be wanting in this duty? Then much lesse, cruell: God complaines, Hos. 6.9. that as troopes of robbers wait for a man: So the company of Priests murther in the way by consent. 1. There were many robbers and so not so easily avoided. 2. They joy∣ned in troopes and so hardly to be conquered. 3. They fell not only to robbery (which had bin farre enough,) but to mutther. 4. They were not Theeves, who did all this, such as professed not God; but Apostated Priests, such as robbed under an holy garment or Prophets mantle. It may be some such one may bee found, one Iudas a∣mongst the twelve Apostles. 5. They do it by con∣sent, yea Agendo agunt, They commit it, it is their pra∣ctise.

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 murtherous ones; so do Heretiques, Schismatiques, and false Teachers? The Damnation of these men slumbers not.

[Vse 2] Next this concernes you the People: It was an order and custome in S Augustines time, that the poore should beg of none but the Priest, and if he had not wherwith∣all to relieve them, they might exclaime against him for not more effectually mooving 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 ministeriall duty, as if we only were bound to do all things: But what receive we? Let us demand but recompence for our labours, we are counted covetous; if we give not, we are dee∣med unmercifull; whilest in the meane time you are guil∣ty of iniquity, and abridge the Priest and Levite of his meanes, by Customes, Impropriations, forged Cavil∣lations, &c. Such is the injury of the world; yea such is the Pride of many Parishes, that the Minister must be al∣waies the poorest man in it: For by this means the poore Minister may not dare to reproove his rich Benefactours, least he loose his contribution.

Would you have the Pot of Charity seeth and yet allow no sire to put under? Or would you have fire in the Sanctuary and yet allow no Fewell? Can the Lamps burne without Oyle? That the Altar should have main∣tenance, for her servants, none but those, who wish there were neither Altar, nor Minister; no Gospell, nor Preacher; rather then their heires shou••d want a Perso∣nage, or their Horse-heeles litter, wi••l, 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 downe for a Position, that none goeth to warrefare at his owne charge, nor plants a Vineyard, but eats of the fruit. &c. He then meeteth with this objection, you speake in your owne cause and are partiall. No saith St. Paul, the Law saith what I do; for there it is written, thou shalt not muzzle the mouth of the Oxe, &c. And why was that? Surely to incourage Ministers; for, for our sakes no doubt this was written, that he who ploweth should plow in hope, &c. 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 an∣swered this objection he prooves the point, and brings an argument drawne from equity: If we have sowen un∣to you spirituall things, is it a great thing if we do reape your

carnall things? Doe you not receive farr more from us than we from you whilst we bring Salvation unto you and receive some small portion of food and rayment 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 Ia∣cob concerning the Levite only, but in Israel also and con∣cerneth the Minister of the Gospell; for even so hath the Lord ordained; what can be said more fully for Ministers maintenance? And yet how many thinke it arbitrary at their choice whither they will give the Minister any thing or not? You shall have some give more for a License to keep a dog, to eat flesh in Lent, &c. than to the Minister for feeding his soule all the yeare.

[Object.] But the Clergie is rich?

[Resp.] It is truly answered, there are but few that are so, and those that are, are such, 1. As have bin inriched by some Patrimony, Dowry, or Gift of Freinds, 2. As have lighted on the unruined things of the Land, which stood out of the Popes way, and in the sicknesse of Superstition esca∣ped of Impropriation, or that which Sacriledge hath not let blood by Custome, Composition, Depopulation, &c. 3. Or those, Antiqui Heroes nati melioribus annis, that came to their livings when that good Queene Elizabeth came first to her Crowne, 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 destill a dry Rose cake for water; by Parsimony and miserablenesse get something out of Gentlemens lea∣vings, and thresh over the straw againe for a few graines of wheat: But notwithstanding scarce one of a thou∣sand is called by any other title than a poore Priest or Mi∣nister.

Object. 2. What the Law gives, you have?

Resp. Gods Law is the best Law; give us what that gives, we aske no more. 2. Presse not mans Law too farre: Sure I am you expect more from us than humane Law can extort from us; should wee preach no more

Sermons in a yeere then Law exacteth at our hands, you would complaine of injurious dealing; Why should you require above statute worke, 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 then we may live upon.

• 1. As men, so we must have for necessity and de∣light.
• 2. As Beleevers, 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 maintaine the duties of our Callings, and Confirme by Pra∣ctise what by doctrine we teach, 1. Tim. 3.2.

[Doct.] A second Observation I commend unto you hence, is; Where wee looke for most, there oftentimes wee find least. This Priest and Levite which passed by were not onely spirituall Persons, but Countrey men, and fellow Citi∣zens; of the same Religion, under the same Politicall Go∣vernment, yet these help not.

This dealing God findes from his owne Vineyard, he loo∣ked that it should bring forth grapes, for which be had done so much, but it brought forth wilde grapes, Isay 5.4, 7. Iudah dealt treacherously with God, and went a whoring from him when other Nations forsook not their gods. Mary shall spend more teares upon Christs feet, then Simon from whom Christ deservedly might chal∣lenge more. A Samaritane (who was a stranger of all the Lepers cleansed) he onely is found to returne with thankes;* 1.2 Christ shall have his tyth out of a strange field, when his owne flock and Parish pay him none.

This man findes in every Relation, as might be shewed betwixt Father and Child, 1 Sam. 20.30. 2 Sam. 15. Hus∣band

and Wife, Ioh 2.9, 10. Gen. 19.26.* 1.3 Betwixt Brother and Brother, Gen. 4 8. Psal. 105.17. Gal. 4 29. Numb. 12.••. Betwixt Kinsman and Kinsman, Mark. 3.21. Betwixt Countrieman and Countrieman, 1 Cor. 11.24. Betwixt Friend and Friend, 2 Chron. 24.21. Iob 19.13. Psal. 38.5. & 41.9. & 55.••6. Betwixt People and Ministers, Cant. 5.7. Iohn 4 44. Betwixt Minister and Minister,* 1.4 Iohn 3.25. Gal. 2. Betwixt Professor and Prof••ssor, 2 Cor. ••1.26.

In all these Relations we stand fast bound one u••to ano∣ther, and should expect more from these then from others, yet there (you see) least is found; Salomons Proverb is daily verified, Prov. 19 7. All the Brethren of the poore do hate him, when a man is in distresse his neerest kindred will despise him; much more his friends; such as are Compani∣ons onely, go farre from him and estrange themselves, and Prov. 27 10. A neighbour neere is better then a Brother farre of, and is sooner found to help one, then a Brother. And that of a wiser then Salomon (our blessed Saviour himselfe) who tells us, that a mans foes shall be those of his owne house, Marke 6.4.

[Vse.] When we see such things to happen, wonder not, as if some new thing befell us; we expect much in such daies as these, wherein knowledge doth abound, &c. but we find little fruit; think not this strange. The Inhabitants under the Torrid Zone (as they write) are more troubled with damps then those under the Frigid. The bright Sun of Knowledge shining amongst a people hath ever beene answered (through inward coldnesse of heart and spirit) with the damps and suffocations of piety and justice.

Thou hast a friend, a child, &c. whom thou hast done much for, who yet hath dealt treacherously with thee; be not too much cast downe; God (happily) feeth thou didst place thy hope in man, or too much didst affect the crea∣ture; so that God was almost forgotten to be thy stay.

Whilst Naomies sonnes and husband were alive,* 1.5 we find no motion of her re••yting home to Iudah; but when these were remooved and they failed her, then she thinkes

presently of returning unto her Countrey; we cannot so heartily 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 saile, then strait way we pitch on him and mind home ward, Psal. 27.10.

Notes

• * 1.1

  1 Tim. 6.11.
• * 1.2

  Luke 17.18.
• * 1.3

  Judg. 9.5.
• * 1.4

  Mark 6.••.
• * 1.5

  Ruth 1.