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.

And likewise a Levite when he was at the place came and looked on him, and passed by on the other side.]

Both were spirituall persons (as before was shewed) yet the Levite was inferiour to the Priest, ••hey were ad∣juncts to them, Numb. 18.2. The Levite here comes af∣ter, yet treads in the same path the Priest had trodden be∣fore 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 evill practises 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 Renowne, and famous in the Con∣gregation to joyne. Absolon shall not rise up in rebel∣lion against the King (his Father) without seconds. Ie∣roboam shall not be an Idolaser alone; no sooner shall he set up his Calves, but Israell will be on their knees. Ba∣laams way shall be much beaten with the feet of follow∣ers, 2 Pet 2.15. Iude 11. He is a meane person that drawes not some Clyents after him; Even Theudas and Iudas shall have their foure hundereds to accompany them.

[Vse 1] Which discovers the folly of those who beare out all Reproofs with this, They are not singular. And who is? Did you ever know Adultery, Drunkennesse, &c. to be without Clyents? As Eliphaz said to Iob 15.7, 8, 9, 10. So seemes the sinner to speake? Am I the first in wick∣ednesse that was borne? Do I restraine sinne to my selfe, 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 then 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 growes into fashion, Mat. 5.46.

[Vse 2] See then that we be not infected with the contagion of bad example: There will want no enticements unto e∣vill if we have any inclination that way: We need not be the first inventors of the trade; there are who be be∣fore us, and divers will accompany us: The yce is bro∣ken for us; the path beaten out; and no inducements wanting to bring us into the snare. Our watchfullnesse therefore should be so much the more, especially conside∣ring the pronenesse of our nature apishly to imitate the worst. Let but Corah kindle the fire two hundred and fifty Captaines will bring stickes to it, and all Israell will be ready to warme themselves at it beeing kind∣led.

Further in that the Levite (who was inferiour to the Priest) followed after in the same Path and Practise; Note

[Doct.] Inferiours usually follow the example of their Superiours, 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 Iupiter, or Mercury: them they invocated, them they imitated: Augustus a learned Prince filled Rome with Schollers; Tiberius with Dissemblers; Constantine with Christians; Iulian with Atheists; nor is there any such authority given to sinne as by the example of Su∣periours. There is a double beneficiall Use to be made of this.

Let them that are in Authority and place looke in a spe∣ciall manner to their lives. It is the unhappy desire of wickednesse to be the ring-leader of sin: Every accessary is faulty enough, but the first Author is abhominable, a•• was Ieroboam, of whose fact all agea ring with the accent of dishonour, Ieroboam the s••nne of Nebat that made Israell to sinne. Imitators of evill deserve punishment,

the abettours more, but there is no Hell deep enough for the leaders of publik wickednes: eminent persons in sinning (with Sampson) pull down these pillars of goodnesse that shall not only quash themselves, but be the ruin of thou∣sands. Their facts become examples, their examples Laws; and it is usuall with men to follow the Law of Fact, be∣fore 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 cheife 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 practise of sinne the chiefe and the most eminent are usu∣ally most faulty; For the multitude (as we say of Bees) will follow their Master. If Ieroboam will set up Calvish Deities, he shall be sure of brutish subjects.

From whence hath growen all our strange disguises, Fantasticall fashions, painted faces, apish gestures, but from the example of leaders? These are the party co∣loured rods after which inferiours conceive: Till sin got courage from their example, it went about like a father∣lesse child, every one did shut their doores against it, but when once Superiours tooke it in, Inferiours fostered it, and now it stands up in defiance: Though it be a ba∣stard, it dares challenge the true heire, and wrangle for the inheritance. You that are above others give good examples, be not to others examples of transgressi∣ons lest God make you examples of destruction in the end.

[Vse 2] Secondly, this concerns inferiors; seeing we are al apt to follow, let vs cast our eyes upon those patternes that are best worthy, and preferre those. Vice should have no whit the more credit with us, because persons emi∣nent and great do practise it, they are Superiores caet••ri••, but there is Superior supremis. Eccles. 5.8. He that is higher then the highest regardeth it, and there be higher

then they. There is no respect of Persons with God, the poorest may say to the richest, as the Malefactour to his fellow on the crosse, Thou are in the same condemnation with us: Say not then, I did it, but there were better then I did so: Such were in the Company whom I durst not displease, &c. It is better to preferre Gods honour, then mans humour; and at that day when Scep∣ters and Sepulchers, shall be all one, you will finde that there is no Protection in any Lord against the Lord of Hoasts.

Againe observe we,

[Doct.] Evill doers are very like in their behaviour and man∣ners; As the Priest did so [likewise] the Levite, The world is conformable unto it selfe. 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. Iude 7. One uncleane Person imitates an other, and verse 11, one Conspirator followes 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 marvell, seeing they are Children of one Father: They walke by one Law: They are guided by one spirit; and so cannot but walk in one and the same way, Ps. 1.1.

[Vse] It may teach us to beware how we follow such; if we would not be branded for sinners, let vs not conforme un∣to their practises, The world will sweare and lye, cou∣zen and defraud, that it may grow rich: If we do [like∣wise] we conforme unto the world. The world like a Weather-cocke turnes with every wind, if we do [likewise] we then conforme unto the world. The world is impa∣tient of reproofes, and will not endure to be told of its faults; if we do [likewise] we then conforme unto the world: And in so doing can we expect to be di∣stinguished from the men of this world either here or here∣after?

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 Mosaicall Law with the Sa∣crifices and Ceremonies of the same: All which look on man fallen, and discover his sin, but can neither help nor cure: they leave man still wounded, powring in neither oyle 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 Theeves, though they did neither helpe nor heale him.

The Law than is not the proper cause of death to any; it doth not properly, as a working cause, wound the soule of man nor make him lyable 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 proove 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 Gospell to condemne men by it, which yet will be a savour of death unto death to all that despise it, Deut. 30.15. Lev. 18.5 Eze. 20.11. Rom. 10.7, 18.

Object. But, Ezek. 20.25. I gave them Lawes that were not good, and Iudgements whereby they shall not live?

There be three sorts of Lawes or Precepts. 1. Mala, as Mich. 6.16. the Statutes of Omri. 2. Non bona, as the Ceremoniall Law. 3. Bona. So the Morall Law. Now those Lawes 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 morall 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 shew anon) not because there is any imperfection in the Law, but from the weaknesse of the flesh, which is not able to keepe the Law; whence it propounding a curse to all that do not keepe it, and shewing withall no meanes 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 in∣firmity of the flesh.

[Vse.] Such then as thinke it is the proper work and effect of the Law to wound the soule, and disquiet the heart, are much deceived; the proper cause of that is our own guil∣tinesse. The Physitian that shewes 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 pro∣perly 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, the Law by sinne is be∣come weake 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 it selfe, but by accident; because we are naught and not conformable unto it; for if we could perfectly keep it, it were as able to justifie us now as ever.

There are three things required to the justifying of us before God; all which are impossible for the Law to doe.

1. To offer us forgivenesse of those things we do a∣gainst the Law; Now the Law accuseth, but absolveth not.

2. To work Faith in us to lay hold upon forgivenes be∣ing offered, which the Law cannot ingender.

3. To put strength and power into us, that we may be able to keep the Commandements of the Law to the ends of our lives, All which are impossible to the Law: It

instructeth what to do, but ministreth no strength to do what it bids, (that is the office of the Gospell) For these pur∣poses the Law is weak, uneffectual and feeble, but that com∣meth not from the Law, but from our Flesh and corrupt nature. A carver cannot cut the Image of his Prince on a rot∣ten logg, but that is no fault of the Carvers; The Law hath skill to justifie, but cannot do that feat on our rotten nature.

[Ʋse] Vain is the hope of those who look for Salvation from the Law, whither Ceremoniall or Morall, many please themselves in Ceremonies, other with their good deeds: These will be found too weak to effect it.

Papists in a speciall manner might do well to see their errour, 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 damne 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 injoyned: Shall not the Land-lord challenge his rent of his tenant? What doth God more.

2. That the Law is impossible to be kept is not Gods fault, but ours, as I shewed, Rom. 8.3.

3. God by such exaction aimes at this, to bring us to an acknowledgment of our misery, that so in Christ he may have mercy on us, Rom. 11.32.

A third Conclusion is,

[Doct.] Sinne is seene 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 Glasse, Iam. 1. Given to the disobedient, 1 Tim. 1.5.

This it doth. 1. In discovering the depth and foulenesse

of sinne, the guile and deceit of the heart by nature, giving some evidence to the soule of the horrid vengeance due therto.

2. By applying wrath to the soule in particular, pro∣nouncing 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 feare, so as that a man knows not what to do, nor which way to turne. And this the work of the Morall Law in respect of sins discovery.

As for the Ceremoniall part of Moses Law that likewise was a help this way; the Iewish washings, Sacrifices, Rites, &c. Did no 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.

[Vse] Hence we may see the Reason why so few are sensible of their naturall 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 a∣wakened 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 eares are all of Mercy: He that will please us with a Song must set it to the Tune of the Gospell: We can heare nothing but Pax vobis, and see nothing but Ecce agnus: As if the Law were of no further use, like an old Almanack out of date.

But the Law is to be preached and that in its own fear∣full shape, in Thunder, Fire, Tempest, Darkenesse, Heb. 12.18. that so the conscience may be convinced, and roome made and welcome prepared in the soule for Christ, which will scarce otherwise be. The Prophet tels 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 faire terms. But of the use of the Law, together with the Abrogation therof, more shall be said in the last point.

A fourth Doctrin or Conclusion hence is,

[Doct.] The discovery of sinne is rather an accident then a naturall and proper worke of the Law. It is by Chance (you see) that the Preist 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 therof, Lev. 18.5. But now after the Fall there were o∣ther secondary and inferiour Effects therof; wherof this was one principall, See Gal. 3.19. As for the Law of Ceremonies they were added to help the Iewes infancy, and fitted to their capacity and nonage, and shewed what was sin ex accidente and indirectly.

[Vse. 1] This should teach us to admire Gods Wisedome, who out of darknesse can bring light, and so order sinne as that it shall make for his Glory and the good of man.

[Vse. 2] Also in looking on the Law, look not on it, as the prin∣cipall of our good; or as the Glasse to behold our perfecti∣ons (as the Papists do) but accidentally to discover our blemishes. It is by accident that it doth inrage and stirr up lust, Rom 7. It is by accident, that it doth punish and curse sin; (for punishment in no Law is the main intenti∣on of the Law-giver) and that sin is discovered it is by ac∣cident too; for had there bin no transgression there had bin no need of this.

The last thing to be observed is,

[Doct.] That the whole Mosaicall Law hath its passe, 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. Ier. 3.16.

This was typified by Moses and Ioshua, Moses led to the sight of Canaan, but then gave place to Ioshua, who gave entrance. And by Moses Sepulcher which could no way be found, which might signifie the passage of the Law upon Christs comming: So by Isaac and Ishmael; 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 needfull for the Church till Christ be come and formed in us, Gal. 4. 1, 5, 19.31.

The renting the Vaile of the Temple from the top to the bottome (and sundry other things which I spare to speak of) did teach us this truth.

Quest. But is the Law wholy abrogated and aboli∣shed?

Resp. Remember the Law of Moses was threefold, Morall, Ceremoniall, Iudiciall; that part which was Iudiciall, was the doctrine of those externall actions, wherby the civill Common-wealth of the Iewes was to be governed. These are two wayes to be considered.

• 1. As they concerned the Iewes, as men in a common and generall rite: The foundation of these is morall and so perpetuall in the nature and equity of them.
• 2. As they concerned the Iewes in a Personall, Natio∣nall, or singular rite, as that Law of raising up seed unto the brother, Deut. 25.5. Such as these are me••rly Iudiciall, and so abolished, Christians not being bound to rule their Common-wealths after that forme.

That part of the Law which was Ceremoniall belonged to Ecclesiasticall businesse (as the former did to civill) and concerned Sacrifices, Sacraments, and other rituall ob∣servations; This tooke its mortall wound by the death of Christ, and with him died: For as it had Vigorem a Chri∣sto 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 throwne into the grave, but (according to the seemly buriall of humane bodies) they had their funeralls and were brought with solemnity to their Sepulchers. And he that revives them, shall not be in Austines judgement, Pius funeris dedu∣ctor, but Impius Sepulturae violator; not a devout solemni∣zer of the Funerall, but a prophane raker in the grave, and the violator of quiet sepulture.

Quest. But did all Ceremonies then utterly dye.

Resp. We must here distinguish betwixt Ceremonies: Some Ceremonies in the old Law were mixt (being na∣turall and Ceremoniall) as for the Elder to have a dou∣ble portion; here take away the Ceremoniall part as it figured Christ: So the Naturall part of giving the Elder a double portion may be preserved.

Thus cities of Refuge were appointed to save the man∣killer from the Revenger of blood: There was a Ceremo¦nie annexed to this Law, that they should stay untill the death of the High-Priest in the Cityes of Refuge: Take away that Ceremony and the equity of the Law may stand, and Cities of Refuge be kept, that those who casually kil be not slain.

Again, some Ceremonies in the old Law were typi∣call, figuring Christ: These are dead, yea deadly in respect of Use: Of use (I say) but not in re∣gard 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 ser∣ved with the body, and therfore 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, far∣ther from superstition.

So that this makes neither for Iewish nor Popish Cere∣monies: As for those Ceremonies of the Old Testament, they are not fit for us, the Church being now past her in∣fancy and come to maturity of age. Saint Augustin tells of a Youth who came to Vindecianus a Physitian, and was cured of his disease, after when he was growne 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 Physitian and complained of his Physick: the Physitian replyed, it was no marvell, for that might be wholsome 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 Iewes being Children, and taken at the Commandement of God; which now to us, who are become men in Christ, would be mortall.

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 so∣berly attyred like a chast and grave Matron. The Church of Rome loades her selfe with a heap of gaudy Cerimonies which they obtrude upon the people, as principall parts of Gods service, yea worship them and bind mens con∣sciences unto them on pain of damnation, and so fall under Austins censure, digging into the graves of the dead for pu∣trified and rotten reliques.

The Morall 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 Neigh∣bour. Now this Law in Consideration of the Elect is aboli∣shed by the comming 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 Schoolema∣ster, Gal. 3.24. Now the office of a Schoolemaster is double, Dirigere & Corrigere; So the Law directs and corrects: By feare of punishment it keeps under the Old-man, (the remnants wherof are yet in the best) and it directs and in∣structs the new man in the waies of God: The Law sends the Elect to Christ to be saved, and Christ sends us back a∣gain to the Law to learn Obedience.

In consideration of Ʋnbeleevers and Impenitent ones this Law is no way abolished; It seemeth to convince them, and condemne them without all hope of mercy; as for the other two profitable Uses it is no whit availeable 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 shew that he did not only come to fullfill the Law, and institute the Gospell, but even to recon∣cile the Law and the Gospell: We must obey what God commanded by Moses, and what we cannot performe is supplied to us by our Beliefe in IESƲS, Luke 16.16.

[Object.] The Law and the Prophets were till Iohn: why should we now have to deale with it?

[Resp.] They were untill Iohn as a Preparation and Prediction of Christs comming: He being come that Preparation and Prediction is ended; but still both Law and Prophets do remain, both to confirme us in the Faith of Christ and direct us in the way to Christ. Therfore Malachi the last of the Prophets in the very point of his passage towards the prediction of Christ, and of Iohn the Baptist, seales up the Old Testament in his last Chapter with, Remember yee the Law of Moses my Servant. A man may not forget his Schoole-master, because he hath learned his lesson: And to this we have a harmony of the Confession of all Chri∣stian Churches, Helvet Confes. Artic. 12. Gallica Confes. Artic. 23. Aug. Confes. Pag. 127. Scot. Art. 15. Belg. Con. Art. 25. Argentivensis Conf. cap. 12. August. Conf. Art. 6.

[Vse 2] If it be so that the Law hath its Passe, stay it not by the way: Seek not for life and Justification where it is not to be had; The Law can looke upon you and further ex∣asperat (as this Priest and Levite did) but it can do no more; thanke it for this, and welcome Christ. But if you look for Salvation by the Law, Christ shall profit you nothing.

The lower the Sunne is, the higher is your shadow: and the higher it goes the shorter the shadow is: Whilst the Sunne is before you the shadow is behind you; and you see it not, but turne your back upon it, and you see no∣thing

but shadowes: So whilst you look on Christ you will set by the Law of Ceremonies, but if you turne your backes upon him, Ʋmbra rerum will be your ruine.

Abrogation is a plausible doctrine in popular estates, Proclamations concerning immunities from Tributes, is wonderfully well taken, such should this Doctrin in Divi∣nity be: It is one of the great gifts and endowments be∣stowed by God on his Church, we should therfore joyful∣ly entertain it, and stand fast in that liberty, wherwith Christ hath made us free, Gal. 5.1.

Onely take we heed that we abuse not our liberty, and we abuse it when we use it as a Cloake of maliciousnesse, 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 righ∣teousnesse, Rom. 6.18.

Secondly, when under pretence of Christian libertie we refuse to obey authority in things of an indifferent nature, 1 Pet. 2.16. The objection seems to be this in hand, We are freed (might some say) from Ceremonies or Ordi∣nances in things indifferent. The Apostle answers, that our liberty should not be made a Cloake for our ill affect∣ednesse towards authority; for the Law of God must still direct, and that wills us to honour our Magistrates▪ and in what more then in obeying in such things as are indiffe∣rent; And so much for the first part of this Parable, proceed wee.

But a certaine Samaritan as he journeyed came where he was, &c.

The Priest and Levite passe by without shewing any compassion. A third man comes, and he a Samaritane, who shews him mercy.

By the way learn,

[Doct.] The most want mercy; For one that shews it, two shew it not, 1 King. 19. Rom. 11.3. Ieremy 3.16.

Isay, 57.1. Hosea 4.1. Amos 8.6. Psalme 12.1. 2 Tim. 3.2.

[Reason.] And no marvell seeing there are so few righteous, Isay. 57.1. Iniquity abounds, therfore the love of many waxeth cold: And few there are that have tasted of Gods Mercy in Christ.

Secondly, those, who were, are not; God hath housed them before the storm comes, They are taken away from fu∣ture evills. Isa. 57 1.

[Vse.] Shall not the Land then tremble for this, and every one mourne that dwells therein, Amos 8.8. There was a Church called Philodelphia, brotherly love, but where may it now be found? Run ye, go to and fro through the Streets of our Hierusalem, see now and know and seeke in the broad places thereof, if you can find a man, if there be any that sheweth Mercy, that succoreth the needy, and I will pardon.

The Common-wealth takes up the same complaint, whilst those that should bee Eyes to the blinde, pluck out their Brethrens eyes, and make them blind, whilst they grinde their faces who should cheare them; and robb them of their garments who should cloath them. Where is Mercy?

Whilst there are (almost) as many Nimrods as Great ones, and Tyrants as Land-lords; whilst Rich men eat up the Poores Commons, and take away the bread that belongs to children, giving it to Dogs, to Kites, that they may be stuf∣fed up, and gorged in their mews, whilst Christ Iesus in his distressed members hath his face withered, back naked, &c. Where is Mercy?

Whilst men turne bread into stones (A trick beyond the Divell) selling good land to build fine houses, turning the smoake that ascended the Chimnies of their fore-Fa∣thers, relieving edifices, through their own nostrils: Whilst there is so much Pride, so little Pity, great Feasts, little Cha∣rity, huge Barns, small Alms, &c, where will you go to find out Mercy.

We read that it was the use of the Romane Consors once in a yeare to call the Citizens before them, and take account how the Lawes were observed in all their Provinces, A messenger was commanded to call the Good-men before him; He went unto the Temples and to the Tombes of such as for their virtue in their life-time were most re∣nowned, and called every one of them by their names, summoning them to appeare before the Censors: for which being reprooved, he thus answered, that sicknesse and age had worne out all the Good-men of the City, so that he was driven to go unto their Sepulchers, none be∣ing left alive amongst them worthy of that name. You can apply it.

The Prophet sometimes when righteousnesse was taken up into the Clouds, and the Earth void of it cries unto the Heavens that they would drop downe Righteousnesse a∣gain: So let us, seeing the want of mercy amongst men, cry out, O ye Heavens drop downe mercy; And with Da∣vid, Helpe Lord, Psal. 12.1. Lamenting much the decay of it, as God expects, Isay. 57.1. And by our indeavours set her up once more, every one shewing mercy to his brother as we are exhorted, Zach, 7 9. 1 Pet. 3. Colos. 3.12. Luk. 6.36. So when others misse of mercy (as mer∣cilesse people will, Iames 2.13.) We shall find it; for, Bles∣sed are the mercifull, Mat. 5. This in Generall, come we to Particulars.

The Person succouring is here described, first by his coun∣try or Nation, secondly by his humanity and mercifull dispo∣sition. By Nation he was

Notes

• Text. Vers. 32.
• Num. 16. 2 Sam. 15.
• Sacerdos & Levita praete∣reuntes legem & sacrisicia vet. Test. deno∣tant. Chrysost.
• Rom. 8.3.
• Praecipit non ad∣juvat; Lex of∣fert, & affert Evangelium.
• Rom. 3.19. Gal. 3.10.
• Act. 2.37.
• Hag. 2.7.
• Gen. 21.10, 14
• Mat. 27.51.
• Aug Epist. 19 ad Hier.
• Aug. Epist. 19. ad Ma••cel.
• Arctius.
• 1 Pet. 2.16.
• Text. Vers. 33.
• Ier. 3.1.
• Iob 24.15.
• Mich. 3.2.