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.

Goe and doe.]

Here is the Charge, where,

• 1. The Duty.
• 2. The Person on whom it is imposed.

In the former we have two Particulars.

• 1. Goe.
• 2. Doe.

Both these require action, and we will handle both as one in this Observation.

[Doct.] Our knowledge must be practicall. It is not a verball pro∣fession, nor a formall shew, 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 discour∣sed much about eternall life, and our Saviour had before called upon him really to practise what he did professe, vers. 28. But that would not beate him of; Still hee goes on (being desirous to justifie himselfe) and so falles into a new discourse; which (as you see) our Saviour thus concludes, Goe thou and doe likewise. q. d. If thou wouldest be as thou shouldest, leave talking, fall to walking; forbeare discoursing, fall to doing: like as that Samaritane hath done before thee, Goe, doe thou.

As Christ said of himselfe, so may it be said of this Doctrine, In the whole volume of thy booke it is written of mee that I should doe thy will ô God: Law and Gospell, Prophets and Apostles, yea and Christ himselfe when he was upon the earth required action, Deut. 4.1. & 8.1. Ioh. 13.17. Mat. 7.26. Iam. 1.22. Ps. 15. & 106.3 2 Pet. 1.10. Phil. 4.9.

[Reason.] In true Godlinesse there is a Forme and a Power, 2 Tim. 5.3. Now the Forme 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 pra∣cticall

than Theoricall, rather an Ocoupation than a meere Profession dwelling (as we say) like the Artisans wit at his fingers ends.

[Vse.] 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 mouthes but they speake not, Eyes but they see not, &c. Psa. 115.5. It cannot be said so of these kind of Professors, for they have mouthes and they speake; Eyes and they see; Noses and they smell; but in this one thing they are like, they have hands and they do not worke, Feet and they walke not; this is a shame to the Calling, a disgrace to the Profession; better it were that we would say lesse and do more. It argues a dead Faith, a dead Pro∣fession.* 1.1

[Vse 2] As Christ spake of himself, Opera testantur de me. Iohn 10.25. So let our deeds of us. It is not enough to say as it is in the Psalme, Credidi & ideo locutus sum, I beleeved, therefore I spake, but Credidi & ideo operatus sum, J believed and therfore I wrought; No man can work unlesse he believes, no man can believe unlesse 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 characteristicall difference to discriminate a sound Chri∣stian from a reprobate; we do not judge of the health of the body so much by talke as by the pulse, S. Paul speaks of a possibility to have all knowledge yet bee no∣thing, 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, Goe and Doe.

2. Consider the end of our Profession is not idle specula∣tion, but practise: God gave us his precepts not to know

but do; wherfore 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 Godlinesse, 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 sinne, why so? Surely because he did no sinne: So much as we do, so much we know and no more: In Musick we have learned that Lesson when we have practised: So is it in Christianity; therfore see you Goe and Doe.

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 sweetnesse of Sugar and hony, and the tast of the sweetnesse? So it is and such it is, betwixt the discourse of godlinesse and the pra∣ctise therof. Besides the Retribution is for doing, Math. 11.28. Revel, 1.3. Mat. 25.21. and that is the sweet indeed, wherfore Goe and Doe.

4. The danger is great if we practise not. Ignorance doth not take away sin, but knowledge (without practise) takes away all excuse, Ioh. 9.43. this the Apostle sheweth, 1 Tim. 1 13. as if he should say, had his sin of Blasphemy and Persecu∣tion bin joyned with Knowledge, he should not have recei∣ved mercy.

These things amongst many other should prevaile so far with us as to cause us to walke and act. And thus much for the matter here injoyned. The Person is next con∣siderable on whom this duty is imposed [Thou] Hence learn.

[Doct.] That the duties of Charity and such other Christian servi∣ces are actually and personally to be performed by ones self.

The Charge you see is, [Doe Thou] as well as others: Others have bin Charitable, Mercifull, be thou so too.

A Doctrine strongly confirmed in Scripture, which injoyning the duties either of first or second Table, speaks singularly and particularly in the second Per∣son as to one man. So was the Law delivered, [Thou] shalt have no other Gods, &c. So the Go∣spell. If [Thou] beleevest, he it unto thee as [Thou] be∣leevest, &c.

[Reason] And no wonder, seeing the Prophet giveth it for sound Doctrin. 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 himselfe to God.

[Vse] See that we have matter of rejoycing in our selves, not in others; this we shall when we put our hands to those holy duties God requireth of us, not being like these Phari∣sees which would bind heavie burthens to lay on others shoulders.

There be some duties that belong to men in their particular stations or places, as to the Magistrats, Ministers, &c. 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, &c. 2 Cor. 8.7. In every thing, 2 Thes. 2.17. both word and workes. See then thou gettest into thy soule the con∣science of every Commandement, Legall, Evangelicall, and keep thy self in a readines to the duty within the compasse of thy Calling and ability.

Notes

• * 1.1

  Revel. 3.1. Jam. 2.26.