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Samaria was the City royall of the ten Tribes, built by Omri and remained the chiefe seat of the Kingdome so long as their kingdome endured:* 1.1 But when Salamansur the Assyrian (in the dayes of Hoshea) beseiged it, and tooke 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 Co∣lonies to inhabit that Region from Babylon, and from Cu∣thah, and from Ava, and from Hemath, and from Sepharva∣im, 2 King. 17.24. Ezr. 4.9, 10.* 1.2 Cuthah and Ava were parts of the Deserts of Arabia: Hemath and Sepharvaim of Syria and Mesopotamia.
These Heathens as the Text shews served not the Lord, and therefore the Lord sent Lyons 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 Israell, who were brought thence to dwell amongst them, and teach them the manner of the God of the Land, who did accordingly, and dwelt 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 owne 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, Iohn 4.25. But yet they corrupted those points of Religion they had learned, with grosse super∣stition, and Idolatry, verse 29. In which respect though the holy Ghost saith of them, ver. 33. They feared God, be∣cause of some parts of his worship, which they re∣tained, yet in the next verse it is said that they did not feare God; because they worshipped him not according to his Word.
This their Superstition was the chiefe cause why the Iews hated them and contemned them: Nor could they ob∣ject worse in their venimous slander than this, thou art a Sa∣maritane, Iohn 8.42. For such they concluded had the Divell, they worshipping the Divell under their Idols. Now in the History, one of these Samaritanes it was; one of that Sect and Nation that shewes Mercy and compassion to this poore distressed man. Observe then first,
[Doct.] How God beates downe the Pride of man by such
meanes and persons as we most contemne, and esteeme most basely of. 1 Cor. 1.27, 28. See this in sundry instances, 1 Sam. 17 9, 42, 44, 49, 51. Iudg. 5.29. & 4.21. & 9.53, Acts 12.22. Exod. 8.
[Vse.] And therefore despise not the meanest persons nor ba∣sest creatures, * 1.3 by these God can humble and confound our Pride. The Cock in comparison is but a weake creature, and yet his crowing doth make the Lyon tremble: What is a Bee to a Beare, or a Mouse to an Elephant? And yet if the Bee do but fasten his sting in the Nose of the Beare, or a Mouse creepe up and knaw the Trunke of an Elephant, how easily do these l••ttle creatures torment the greatest? What creature so swel••ing, and of it selfe so incroaching as the Sea? And what more weake, smooth and passable then the Sand? And yet the Sand (so easily remooved and swept away) is decreed to hold in the raging Ele∣ment, and to break its proud and foming billowes: What in appearance weaker then words spoken by a weak, poore, and despised Minister? And what stronger in the world then raging lust? And yet God by those tames and subdues these, that we may learne to feare his power.
Secondly, Observe,
[Doct.] Better dealing may many times be found from those that are wicked and superstitious, then from such who professe 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 shewes mercy when they shew none at all, see Luk. 17.16.
(That we give no offence) give me leave to explaine my selfe in these foure Conclusions.
First, Where the true feare 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. Ier. 5.7. & 7.9, 10. Rom. 1.25, 26, 29. & 3.18. Mich. 7.5. We see this also in the exam∣ple of the Sodomites, Gen. 19.9. And in the Inhabitants of Gibeah, towards the Levite and his wife, Iud. 19.22. So that
where men are without the feare of God and knowledge of his name, they are abominable in all their doings, and to every good work reprobate.
Secondly, no better dealing is to be found, then where the true feare of God is. Those who are truly religious, who know God and feare him, will deale well; none bet∣ter, 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 super∣stitious, then amongst such as are very forward Professors of Gods name and feare. Thus Ieremias found more fa∣vour amongst the Chaldeans then his owne people: The men of Anathoth, they sought his life, Ier. 11.21. And put him in Prison, Ier. 37.15. when the other knock off his Chaines, set him at liberty, give him victualls, and a reward as you read. Ier. 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 himselfe pleased with him, as with an Angell 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 teares, vowes and pro∣mises 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 fals∣hood within it. And thus S. Paul found more kindnesse a∣mongst Barbarians, then his own Country men: Heare what he saies of the entertainment he had amongst the Iewes, Five times received I fourty stripes save one, thrice was I beaten with rods, once was I stoned. In perills often, in perils by robbers, in perills by mine owne Country-men, in perills amongst false Brethren, &c. 1 Cor. 11.24, 25, 26.
Heare now what entertainement amongst Barbarians when he escaped Shipwracke: The Barbarous people shewed us no little kindnesse, they kindled a fire, and recei∣ved every one, because of the raine and cold, Act. 28.2. Ioseph you know was advanced in Aegypt, Gen. 41.40. when his brethren would have killed him in Israell. Eliah could not be fed in Israell, 1 King. 17.15. yet is che∣rished by a poore widdow of Sarepta in Sy••on, a heathenish Country; in divers other instances this conclusion might be made good.
Fourthly and lastly,* 1.4 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 passe,
And thus much for Explanation and Confirmation; A word now for Application.
[Vse 1] First thinke it not strange when you find it thus; cry not out of all Professors, because it is thus: Some Kings have proved tyrants, wil you say that al are so? Some Angels are now turned Divells, will you condemne the rest? A Noble-man condemn'd for treason (of whom Camden speakes) spake thus of himselfe, It is not the Baron, but the Barronry that is the traitor: So on the other side, thinke you, it is not the Profession, but the Professor that is faulty. And as William the first, Apologizing for himselfe unto the Pope for that he had censured one who was both a Bishop and an Earle, that it was not the Bishop he did meddle with, but the Earle only: Do ye the like, fault the party, let Profession be spared.
[Vse 2] And it would do well if Professors were more carefull of their actions and dealings: As Saint Paul spake 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 cloake 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 pretious thing the Gospell and profession is,* 1.6 Christ being the High-Priest of it: Woe then to such, whose dead Flies cause that box of pretious Ointment to stinke even in the Nostrils of the wicked, Ezek. 36.15, 20.
Secondly, do but think how neare 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 Gods children, while they suffer for your faults: Iosephs Coat is still held up, See is not this thy Sonnes? Are not these your Professors? Hence is that Prayer of David, Psalme 69.6. Let none be ashamed because of mee.
Fourthly, and how many have bin kept from professi∣on by your ill living? This was the practise of the Divell 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 Gods visitation: Imagine if thou canst.
See then that your religious life commend your Reli∣gion, Having your conversation honest in the sight of all men, that you may silence evill doers, Rom. 12.17. 1 Pet. 2.12. We are set upon a Stage, the eyes of every one (of Angels and Divels) are upon us, to observe us, and a little black upon a white ground is soone espied.
As Nehemiah in another case, say thou in this;* 1.7 Shall such a one as I flie? Shall I couzen, deceive, lye, &c. What come short of a Turke, Iew, Henthen? Shall Perjury, Usury, Deceit be odious to them, savoury to me? &c. It shall not
be, I will not do thus; now therfore O Lord strengthen my hands.
Thirdly, in that this Samaritane shewed mercy to this poore 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 workes of mercy; Be he friend or foe, known or unknown;* 1.8 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 with∣out exception, Mat. 5.44 Rom. 5.10.
This Truth is not without the suffrage of Antiquity. Atticus the Bishop of Constantinople when hee sent money to Calliopius the Nicene Priest to be distribu∣ted amongst the poore,* 1.9 willed him in the distribution thereof not to regard so much as Religion in them, but onely to have an eye to this, that the needy might be sustained.
Saint Chrysostome,* 1.10 prescribing a forme of giving Alms, saith (amongst other things) that Bountifullnesse is to be measured by the neede 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 ne∣cessary sustenance, let us supply his need, it is enough he is in misery.
Saint Hierom in his Epistles tells us,* 1.11 that whether the distressed be a Priest, a Cozen 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,* 1.12 that mercy useth not to judge of de∣serts, but to help necessity, not to examine the righteousnes of a man, but to relieve his need, and he witnesseth of the Emperour Theodosius, that he never denied mercy unto any that craved it.
[Reason.] For misery is the proper object of Mercy. And ther∣fore Saint Austine defines it to be,* 1.13 A fellow feeling in our hearts of anothers misery, So that it looketh not in∣to the cause, but into the present state and condition: Now man is nothing els but misery and calamity, as saith Here∣dotus, and miseria res digna misericordiâ, misery is a thing worthy of mercy.
[Vse] This then meets with those, who to spare the Purse will object against the Person; if they can catch at some ex∣ception against the party to be relieved, whereby to per∣swade 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 withall.
1. Say that the world is bad, and but few are worthy, [Resp.] what then? Doth the Husband man refuse to plow and sow or occupy a Farme, because most ground is barren? This maketh him more carefull to choose his soyle, and more painfull in the manuring and husbanding therof: Excel∣lently speaketh Saint Chrysostome to the Point:* 1.14 What ex∣cuses (saith he) and delayes would many make, if God had commanded us to search out the life and conversation of the poore and then to shew mercy on them? But now God hath eased us of all this care; why then do we pluck upon our selves unnecessary cares? It is one thing to be a Judge, an other thing to be a mercifull man: When we give an Alms, though it be to the unworthy, yet it is an Alms: If wee bee curious about the unworthy, perchance allso the worthy may escape us. Now it is farre bet∣ter to doe good to the unworthy for the sake of the wor∣thy,* 1.15 than not to doe good to the worthy for the sake of the unworthy.
2. Say that he who asketh thy reliefe be wicked and unthankfull, and thou knowest him to be so; yet mans
nature, is to be pittied in an evill man: So Aristotle some∣times answered for himselfe in the like case.* 1.16 And he that gives an Almes unto a sinner (not because he is a sin∣ner, but) because he is a man relieveth not a sinfull, but a righteous poore man; because he respects not his fault, but his Nature. Again set before thee the example of God himselfe, who ceaseth not to shew mercy to those who blaspheme his name. &c. 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, therin and to imitate God. If thou dost imitate God, saith he, give also to the unthankful.* 1.17 And again is he unthankfull? He hath therin 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 againe; and like a good Husbandman, I will overcome the barrennesse of the soyle with my care and painfull tillage, neither is it any great matter to give and loose, but to loose 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 him∣selfe, Rom. 12.20. Thou shalt in feeding him,* 1.18 if he be hungry, and by other such like works of mercy, Heape coales of fire upon his hea••; not to consume him, but to purge away his rancor, and of an enemy to make him become thy friend.
You may read, 2 King. 6. How full of bloody pur∣poses, the Syrians came to Dothan: Elisha calls upon the King of Israell (whose fingers itched to be dipt in their blood, having all their throats at his mercy) to set bread and water before them that they might eat and drinke, and so send them away full of good cheare 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 Israell, as you read,
verse 23. See a victory got and no blow given to them.
Philip King of Macedon being councelled to punish one Archadius, (who continually rayled on him;* 1.19) would not; but when he met him spake kindly to him, and would still be sending to him gifts: And then willed his friends to enquire what he said of him amongst the Greekes: 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 Physitian then any of you all.
It is likewise reported of him that the like course he tooke with Nicanor, and it had the like effect:* 1.20 For ever after Nicanor in what company so ere he came would ex∣toll 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 lyeth in our pow∣er (you see) whether wee will bee well or ill spoken of.
The like I might tell you of Alphonsus King of Ara∣gon, who sent to one that rayled on him a Purse of gold, and being asked the reason, he said, Doggs when they barke must have their mouthes stopped with a morsell, and in∣deed (we see) the curstest doggs will by casting them a piece of bread, be quieted; as Esau was by Iacobs present which he sent. This is then a most noble revenge and the onely way to overcome an enemy. Shall I bring an Example nearer home? A malefactour (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 stigmaticall and bloody man. The patient Judge for that time reprived him till the next Session, which being come and he produced; The Judge asked him if his choller 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 doe, and withall flung him his pardon: Wherat the Offender was so astonied, as that he would none of it, unles the Judge would pardon his ma∣lice and receive him into his service; the Judge did so, and found him so faithfull, 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 Pre∣cept; but of Councell: If a man would be perfect so as to supererogate he must performe it, otherwise he may do well enough: But if we consider the reasons given to inforce these duties, Mat. 5 45. We shall find them Pre∣cepts, and every one who desires Heaven stands therto obliged.
Indeed it is durus sermo, and contrary to an unsanctifi∣ed 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 Christi∣ans: The Pharisees glosse pleaseth well, Love your Friends, and hate your enemies, Mat. 5.43. Or if more, then to shew compassion to them that do submit, if they be our Enemies, (which yet may be found in generous beasts, as in the Lyon, &c.) Or if yet further, not to doe them harme, though they hurt us: But to blesse those that curse; doe good for ill, &c. this flesh and blood (which ever is an Enemy to Grace) can no way brooke.
Quest. How comes it than to passe that David did so often curse his Enemies, did he doe well there∣in?
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 evill men, and the Actions
of evill 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 cur∣sed 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, Davids imprecations were rather Prophesies of what should befall, than Curses of his own, as desiring or wishing that such things should come to passe. And thus much for the usuall objections made against the Persons, yet there remains a Case or two to be resolved arising from the doctrin 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 loosing; our Cha∣rity must be Wise as well as warme, therfore saith the Psalmist, Psalm. 41.1. Blessed is he that wisely con∣sidereth the poore and needy. Now the poore and needy are distinguished into many kinds by our Saviour, Mat. 25.35. The Hungry, Thirstie, Stranger, Naked, Sicke, Poore, Prisoner.
There are weake ones, who have a failing or trembling hand, Levit. 25.35. There are our own poore, such as are amongst us within our own Gates or Parishes, Deut. 15.7. And there are poore of the Houshold of Faith, Gal. 6.
Again, there are impotent poore, and there are impu∣dent poore: The former are so through Necessity, either by birth; as those borne Creeples, or Blind, or Fatherlesse, &c. or by casualty of losses, sicknesse, as the decaied Hous∣holder, the maimed Souldier and the like: The latter are so through Choice, they are poore, because they are idle and lazy, and so will be poore: So our common Beggars and vagrant rogues (the blemish of our Govern∣ment,
and burthen of our Land) Now he doth wisely consider the poore, who puts a difference between poore and poore,* 1.21 condition and condition: And (as Hierom saies) hath regard of the substance of Christ, that he doth not foolishly wast 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 bin painefull and laborious before the sloathfull and negligent, and such as have walked inordi∣natly, concerning whom Saint Paul (long since) made an Order, that who so would not worke should not eate, 2 Thes. 3.10. that is (as I conceive) of the common stock and charge of the Church; that if nothing els yet hunger and necessity might compell them to labour, remem∣bring alwaies that Nature be not deserted in extream necessity:* 1.22 but (out of that case) they nourish Idlenesse who succour the Idler: As that Lacaedemonian said to one who begged of him: If I give thee ought, thou wilt the longer coutinue thy idle life: For he was the cause of this thy reproachfull living, who first gave unto thee and made thee idle.
Case 2. Is it not lawfull than to give an Alms at our dores to common beggars?
* 1.23Resp. It is not to be approved of, if without difference we give to all that come, as to loose 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 poore to be neglected, who otherwise should be more liberally mantained, if such idle droanes did not eat up their Portion.) It crosseth Gods Ordinance, who would not have a common beggar in Israell, Deut. 15.4. And gives offence to the Christian Magistrate (whom we are bound to obey in all things lawfull and indifferent) whilst those good and wholsome Laws made for reforming of this abuse are disobeyed and trans∣gressed.
Case 3. What order are we to observe in giving Alms, or
exercising works of mercy? Who are to be preferred and have priviledge 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 Doctrin that hath bin delivered, those who are in extream necessity (and therby like to perish) are first to be relieved (though they be our Ene∣mies) and that before our dearest friends, though like∣wise in great want. but if our estate be such that we are not able to relieve all that crave our helpe, (be∣ing in the same degree of Poverty and Necessity) than the nearer any is unto our selves, the more must he be pre∣ferred.
Thus our wives next our s••lves, and before all other what∣soever, Ephes. 5.28.
Then our Parents, who are to be preferred before our chil∣dren, 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 or∣der 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 be∣fore those who are virtuous and religious, being not so near unto us in the bonds of Nature.
After these our spirituall Kindred must take place and be preferred in workes 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 Ene∣mies.
Thus if our liberality cannot extend to all sorts, we must stretch it as farre 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 equall com∣parison:) And so when we are linked to any in many of those bonds, we are to preferre them before any of those to whom were are but bound in some one parti∣cular. As a gratious Child before a gracelesse; a Religious Kinsman and Neighbour before one irreligious. As a Center out of which issueth many Lines, the farther they are extended from the Center they are the farther dis-uni∣ted amongst themselves; and the nearer they draw to the Center, the nearer they are united: So the nea∣rer 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 wee have Salvation and deliverance: To this the Scripture beareth witnesse,* 1.24 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 Iohn 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 di∣vers others.
Reason Iohn 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 deale about the businesse of mans redemption and sal∣vation.
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 per∣formable by no other creature: Who could rescue out of the hands of the strong man, but he? Who could sa∣tisfie, but he? Rom. 3.26. Heb. 2.14. Who could restore
to life, but he who was God-Man? no other could, therfore he or none.
[Vse 1] We may than hence first inferre, that to whomsoever Christ is not revealed nor made known,* 1.25 from them Sal∣vation (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 rever heard, Romans 15.20. Even at Athens the name was new, and for the novelty of that strange God they desired to heare Paul further, Acts 17.18, 20.
True it is, God hath set up his Sonne for a Standard to draw all people to it, yet what the better, if we have no Eyes, nor will to look up? The Sunne is set in the Heavens for a publike light, yet it benefiteth none but those who have Eyes, and open them to admit, and make use of that light. A Court of Iustice or Equity is a publik Sanctuary, yet it actual••y relieveth none, but such as fly unto it: Christ is a publik and universall Salvation, set up for all commers, and appliable to all particulars, Iohn 3.16. Heb. 2.9 But all this is not beneficiall to life, but on∣ly to those that receive him, and that many receive him not is evident, Isa. 53.1.
[Vse 2] Secondly, it may stay the heart of every poore woun∣ded sinner, who lies groaning under the sight and sence of his spoyled condition; For see, it is not an estate past hope: There is a Samaritane who is wil∣ling, and able to recover thee and worke 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 comming.
When Noah was in the Arke, if he looked down∣ward he saw nothing but sinking, drowning, &c. if he looked upward nothing but Beares and Tygers; yet in the midst of all this he had the Arke to com∣fort
himselfe withall: Thus thou lookest upward, downeward; 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 un∣supportable loade, A body of sinne and death, which he carried about with him, cryes out in an Agony, Infae∣lix ego, wretched man that I am: His sins seemed to be so many, his transgressions so fowle, that he coun∣ted himselfe miserable and wretched in respect of them: Finding himselfe sinking he gets hold upon this twig. there he hangs: I thanke God through Iesus Christ my Lord, q. d. yet I hope God hath sent his Sonne into the world to save sinners, of whom I beleeve my selfe to be the cheife. Through this cranny let light enter into thy soule.
[Vse 3] And let us learne to receive this Doctrine of Salva∣tion, by Christ, with all possible joy and affection, Luk. 2.10, 11.
There is matter of joy to the Patient, to heare from his Phisition that his disease is cureable: To the client to h••are from his Councell that the day is his: To one condemned to heare 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 farr greater matter. Therfore the joy arising thence, should farr 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 IESƲS hath bin sweeter to the smell of their soules than roses and violets to the outward sense.
Nomen cum rosis violis{que} natum,* 1.26 Quod Hyblam sapit, Atticos{que} flores, Quod nidos olet avis superbae, Nome nnectaredulcius beato.
Nothing relished Saint Austin without it, and ther∣fore in his Confessions speaking of the great delight he tooke in Ciceroes 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 Iesum, &c. If thou writest unto me thy letter doth not please me unlesse I reade there Iesus: If thou conferrest thy Discourse is not sweet without the name of Iesus. A name it is highly advanced by God himselfe above all names, Phil. 2. Therefore let the Sheaves of all Io∣sephs 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.
[Vse 4] And is he that good Samaritane that must save us, let this direct us to whom to seek for Salvation for our selves and ours. No sooner had Iohn pointed at Iesus and said, Ecce aguus Dei, Behold the Lambe of God,* 1.27 but the two Disciples left all and followed him: Thus should we upon the bearing of this Doctrine with-draw our hearts, as from all false feares, so from all vaine hopes; he alone must save us here and hereafter; And yet saith Christ, Iohn 5.40. Yee will not come to me that ye may have life.
Did we heare of a strange Phisitian come into the Coun∣try (very skilfull) 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 roofe in a basket, but who among us takes so much pains for the Salvation of the soules of them or theirs. Our carnall part is quick and sensible, but our spirituall part is dead and dull; let us be advised by Saint Peter, 1 Pet. 1.13.
[Vse 5] Follow we that counsell given us, and be we thank∣full to God for ever for this mercy. In the time of the Law, God sent many to save Israel out of their oppres∣sors
hands, but all those were but petty Saviours, as the Lord Ioshua or the Lord Gideon, &c. But this is Christ the Lord.
They saved from bodily Tyrants, and worldly enemies; but Christ from Hell, the Divell and Damnation, Luk. 1.74 Rom. 8.1.
They were Saviours of the Body and goods alone, but Christ saveth not those only, but the soule also, Psalme 33.18.
They saved but for a times for when those Saviours died strait waies Israels 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 daies, they could not save those that were before them, or should come after them. But Christ saveth from Adams fall to the end of the world: And as the same Sunne 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 then if God expected such thanks (and that deser∣vedly) from the Israelites, for sending them such Savi∣ours for their outward good and peace; what thinke you doth he expect, and what should we returne for giving us his Son to be the Saviour of our soules for ever? Behold thou hast bin thus carefull for us (said Elisha to the Shu∣namite) what is to bee done for thee? So thou Lord hast done all this for our Salvation, what shall wee return•• for all?
[Vse 6] See you faile 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 sence and sight of your want and misery; the whole need not the Physitian, but the sicke, Luk. 4.18, 19. Read there what a Text he chose and what he said of it. O be thou his Text: Intreat him for his Name sake to looke upon thee, and beseech him to make good
his Name, and not so farre to remember thy sins, as to for∣get himselfe.
2. See thou becomest a member of his body: The mer∣cy-Seat was upon the Arke; 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 bin his enemy, how should I expect such favour from him, as to be saved by him?
[Resp.] And was not the Iew and the Samaritan so, was there not a distance betwixt these? If man can find a heart to shew mercy to his enemy in distresse, much more God, whose wayes are not as our wayes, nor thoughts as our thoughts.
2. In this he will the more extoll his love and magnify it, Ioh. 4.10. So Rom. 5.10. Only see that we suffer our hearts to be wrought upon, and be not faithlesse but believing.
1 King. 16.24.
Tremel. annot in 2 King. 17.
Rom 14 3. Lev. 1••.14. Luk. 18.10.
Tit. 1.12.
Ireneus advers Haer. l. 1, c. 24.
Heb. 2.1.
Nehe. 6.11, 12 13.
Gal. 6.10. Mat. 5.42.
Niceph lib. 14 cap 24.
Ad Olympiad. Chrys. de Lazaro con. 2. Tom. 2.
Hier. in Epist.
Amb. lib. de Nab 5.2.
Misericordia est alienae miseriae in nostro corde compassio, Aug de civ. Dei lib. 9. cap, 11.
Chrys. de Lazàro con. 2. Tom. 2 col. 1350.
Nazianz.
Laert l. 8. cap. 1. ••u••anitati dan∣••an si non ipsi homini, Arist.
Seneca l. de be∣nefi••tjs l. 7. c. 32
Magnificentissi∣me bonitatis est ut tuum quo{que} inimicum dil••∣gas, Aug. E••ch. c. 73.
Plut.
Plut in Apol. reg.
Hierom in Ep. ad Paul.
Plutarch. in Lacon.
Qui largiuntur indignis ca qua dignis conferri debebant, tria committunt ab∣surda, 1 Nam & ipsi jacturā saciunt, 2 Et in bonos contu∣meliosi su••t, 3 Et malos robo∣rant materia vitiorum suppe∣ditato.
Samaritanus isse ipse est Salva∣tor Christus Sa∣maritanus cust∣os interpretatur & ideo ipse Do∣minus significa tur hoc nomine, Aug. quaest. E∣vang l. 2. ca. 19 & Hypog, l. 3.
Isa. 53.1.
Mart. Epig. l. 9.
Ioh. 1.37.