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.

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 witnesse (for feare that God should deny the debt) all they did (as our Saviour saith) was to be seene of men; there being no bo∣dy to looke 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 pol∣lueretur (Beza in Loc.) least they should be defiled. The Law forbad the Preist to touch any dead corps; had he been dead (which yet he was not) they had observed the Law and done well to have tooke the wind, but now they shewed themselves right Pharisees, more to respect a Cere∣mony then the weightier matters of the Law. Out of their schoole learn this lesson,

[Doct.] If we would avoid danger and infection, then to shun the means and occasions therto conducing, Pro. 4.15. & 5.8. Iob 31.1. Gen. 39.10. Ps. 119.37.

[Vse.] Those come short of the wisdome 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 balke the house wherein the Infection dwelleth: Miserable folly! We hate the Plague which may kill our bodies, wee love the Plague which will kill our soules. If a man lie sick in the streets we take the wind of him, we shun him and walke aloofe: But with Adulterers, Swearers, &c. we com∣plement and close, yet onely of these we have a charge de non tangendo, not to accompany them. This argnes an unsound heart, for the occasion will discover us, Heb. 11.15.

[Vse 2] As we desire to shun sin in the action, shun 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 appeare not, but strike it with a Steele then you shall discover those which are able to kindle a great flame: The sparkes of sinne are raked up in the imbers of our affections, let them not be stirred with occa∣sions, they are quiet, but when opportunity blowes them there is danger.

Bees in Winter (you know) keepe their Hives and will not expose themselves to the bleake ayre, sharpe winds, bitter frosts: Such should be our wisdome, if we would shun danger: And as those that desire to hinder the generation of bad creatures, keepe the male and fe∣male 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 evill 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 mee: 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 then he fell to worke. But occasions are of two sorts. First. Such as are given to

Satan and our owne corruption, as things either sim∣ply evill or else in themselves indifferent, which yet we, (such is our weaknesse) cannot use without sinne.

2. Such as are not given by us to them, but one∣ly taken by them; as Prayer, Almes, Hearing, re∣ceiving Sacraments, &c. these may not be refrained nor omitted, because of the occasion of Pride and Vain-glory, but Gods assistance is to be craved: Those of the former sort must carefully be avoided: As for example, if one find himselfe in such a company in danger to be intangled, apt to learne their waies, joyne with them in their cour∣ses; it is wisdome to forbeare that company what may be: So in the use of the creatures: He that finds him∣selfe apt to Drunken••esse, he may not looke 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 chole∣rick, and having many curious glasses presented to him, brake them presently, fearing least he should deale too cruelly with his servants, if in case that any of them should be broken by them: His practise 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 legall uncleannesse, neglecting the worke of mercy, which was to be preferred, we may ob∣serve the nature of Pharisaicall Hypocrites, more to re∣gard the Ceremony then the Substance (as our Savi∣our tels them) Matthew 23.23. They straine at a Gnat and swallow a Cammell, Matthew 26. They make much a do about Mint and Cummin, some smal∣ler matter, when in the meane time the weightier matters of the Law are neglected: Care indeed should be had about all; But the greatest and weigh∣tiest matters most, and the lesse, least.

Notes

• Mat. 6 23.
• Eph. 5.