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.

THE GOOD SAMARITANE

LUK. 10. VERS. 30-38.

And Jesus answering said, a certaine man went downe from Jerusalem to Jericho and fell amongst theeves. &c.

A Picture drawne to the life is highly praised; but when we see one, made by the hand of a cunning workeman, to nod with the head, moove the lips, roll the eyes, &c. we so much the more extoll it. All the Parables in Scripture are set forth to the life (as it were) but this (with some others) in such a manner, as that it see∣meth (and so is held by some) to be rather a History then a Parable; though generally held to bee a Reall Para∣ble.

Our Saviours Scope in propounding of it was, First to shew unto the boasting Lawyer, who was his Neighbour. For however our Saviour (saith Calvin) could have sim∣ply

answered to the latter question made;

Who is my Neighbour (verse 29) yet he chuseth rather by this Parable to draw an answer from the Lawyers owne mouth, the more sweetly to induce him, and others to acknowledge all man-kind to be so linked together by one common Nature, that every man in necessity is to be counted for a Neighbour, and the hand of reliefe to be rea∣ched out unto him.

Secondly, to instruct the Church, concerning that Righ∣teousnesse which must save u••; and that by by the works of the Law no man living shall be justifi d.

Thus he make▪ answer to the Lawyers former Question, verse 25. purposely meeting with the Priests and Levites, who were highly conceited of their owne goodnesse, contemning the Samaritanes as most vile (and counting Christ himselfe for one) when yet the Citizen of Hiera∣salem was relieved by the hands of a Samaritane, and nei∣ther by Priest nor Levit.

[Divisio] The Parts are two: 1. Propounding, ver. 30-36. 2. Applying, ver. 36, 37.

In the former we have, 1. The Introduction. 2. The Narration.

The Introduction, verse 30. [And Jesus answering said.]

Where you have first the Author [Iesus] 2▪ The manner of delivering it; which was, first by word of mouth [He said] 2. By way of answer [Answering he said.]

In the Narration two things: 1. The Subj••ct or Per∣son spoken of [A certaine man] 2. The Predicate, or what is spoken of him [He went downe from Hierusalem to Iericho and fell amongst theeves.]

And here we have more specially considerable,

• 1. His Misery.
• 2. His Recovery.

His Misery, ver. 30. and in it, First the meanes whereby he came so miserable; Secondly, Particulars, wherein that his misery stood.

The Meanes were either more Remote, or more Proxi∣mary and neare. The Remote was his travelling from Hie∣rusalem to Iericho (where you have the termes from whence and whether) The more neare was his falling into the com∣pany of theeves, &c.

The Particulars of this his misery, stood in the evill both of Losse and Sense. 1. The evill of losse, [He was stripped of his rayment.] 2. The evill of sense; he was wounded so as that he was left [halfe dead.]

His Remedie or Recovery, ver. 31—This is laid downe

• 1. Negatively.
• 2. Affirmatively.

Negatively, how or by whom it was not. verse 31, 32.

There; first, the Persons noted, first by Profession. 2. By Disposition.

By Profession the one a Priest, the other a Levit.

Their Disposition; is first generally notified [They passed by] 2. Particularly exemplified from the manner of it, which was very unhumane [They saw him in the way] yet passed by on the other side.

Affirmatively, where. 1. The Person succoring, a Sa∣maritane. 2. His mercifull Disposition, and that is enlar∣ged, first from the Cause; Secondly, Effects. The Cause was either more remote, viz. his travelling that way and comming where he was; or more neare, he saw him and had compassion on him.

The Effect or Fruit. ver. 34.35. There see what he did, 1 To him immediately by himself while present with him. 2 For him, mediately by others when absent Whilst he was pre∣sent with him: So in generall, 1. He went to him, 2. And tooke care of him, which care is exemplified first, in the dressing of his wounds, and that by powring in

• ...Wine
• ...Oyle

2. In the binding them up.

Secondly providing for future succour. 1. By setting him on a beast, 2. Bringing him to an Inn.

Next, what he did, when he was to leave him; by the

hands of others, vers. 35. And there first the charges he was at with him. 2. The Charge he gave concerning him. The Charges is generally expressed. [two pence] And then Particularly exemplified, 1. From the tune when, [on the morrow] 2. From the Person to whom [to the Host.

In the Charge also two things. 1. The Precept [take care of him] 2. The Promise. Whatsoever thou spendest more, &c.

The Conclusion or Application followeth, ver. 36, 37.

And there 1 A Question, 2. The Answer.

In the first, wee have the matter of it [which of these three] 2. His opinion required concerning it [thinkest thou.]

In the Answer we have first the Respondent or the An∣swerer [He] 2. The Answer it selfe; which is first put in by the Lawyer. 2. Ratified by the Law giver. And therein, 1. A Dismission [Goe] 2. A Com∣mission or Injunction [Doe likewise] And thus of the Parts.

There are many Histories in the Word, which either are Allegoricall in signification, or may be Allegorically com∣pared and resembled. Of what kinde this is, is some∣what Questionable; heare the Opinon of Maldonate. Hic totius Parabola sensus est literalis: utrum praterea sit sensus aliquis mysticus, non affirmaverius, negave∣rimve: Sed quia omnes veteres Patres id tradiderunt magno consensu, est valde probabile, non solùm alle∣goriam, in qua non omnes uti{que} convenissent, sed mysterium etiam esse, quo•• DEƲS omnium mentibus instillaverit. Hos potissimum auctores videre Lector poterit; Orig. Hom. in Loc. 34. Greg. Naz. ora, 4. de Theol. Ambro••. hoc loco. Aug. de verbo Dom. Ser. 17. & lib. 2. de q. q. Evang. Greg. lib. 20. Moral, 21. Bedam & Theo in Comment.

We will then looke both into the History, and the My∣stery. Hystoria fundamentum ponit, Allegoria tectum sup∣ponit,

(saith Hugo de sanct. vict. in Introduct. Sacra Script. cap. 5.) The one laies the Foundation, the other putteth on the Roofe: And into the last especially (as being the most noble sense,) and which especially concernes us; and s•• (reserving the truth of the Story) By this certaine man Adam with his posterity may be understood, So Saint Augustine. Homo iste ipse Adam intelligitur in genere humano. [Homo quidam] bene est generis appellatio, none∣nim ait descondit [Quidam] Sed [Homo quidam] nam sermo fit de totâ humanitate (Graecus Anonym. in loc.

By Hierusalem] from whence hee travelled, Heaven and Happinesse is to be understood, Descendit a Hierosolimis h. e. agratia Dei, (saith S. Augustine) & magno illo dignitatis gradu, quo conditi fuerant: Vel Hierusalem quae interpretatur visio pacis, Paradisum dicimus, ante enim quam peccaret homo, in visione pacis erat, hoc est in Paradiso, ubi quicquid videbat pax erat & laetitia.

By Iericho] to which he went is ment this world] heare (againe S. Augustine) Heirico] Interpretatur luna, & signi∣ficat mortalitatem nostram, propter hoc quod nascitur, crescit, senescit & occidit. Aug. de Evang. quest. lib. 2. q, 59. or thus, In Iericho, hoc est, ad urbem Satanae.

By the Theeves] into whose hands he fell [Divels] (so Saint Ambrose) Incidit in latrones] Qui sunt isti latrones nisi Angeli noctis & tenebrarum (and S. Augustine thus) Incidit ergo in latrones, i. e. in Diabolum & Angelos e∣jus, qui per inobe dientiam prims hominis humanum genus dis∣poliaverunt.

They stripped him of his rayment] i. e. deprived him of Gods Image (so S. Ambrose) Qui ipsam imaginem Dei ve∣ra justitia & sanctitate alijs{que} donis gratiae spoliarunt, & quoad bona naturae vulneratum & semimoriuun, a vita nimirum Dei abalienatum, & in peccatis mortuum, & vita duntaxat naturali praeditum reliquerunt.

He was left halfe dead] not wholy dead, still he had Freewill in things Naturall: Ability to reason, discourse,

foresee dangers to come, and to provide for the things of this life, in all which respects a portion of life remaines in man after his fall, but in matters which concerne a bet∣ter life, none at all. Rectè dictus est semivivus (saith St. Augustine) habebat enim vitalem motum, id est liberum arbitrium vulneratum, quod ei solum ad aeternam vitam quam peraiderat redire non sufficiebat: Et ideo jacebat, quia vires ei proprae ad surgendum non sufficiebant, ut adse sanandum Medicum, id est, Deum requireret. Or [Halfe dead] the soule still remaining immortall (so Theo∣phylact.)

By [Priest and Levit] the Law may be shadowed out with the Sacrifices, &c. which cannot deliver. 1 Cor. 3.7. (So Augustine) In Sacerdote & Levita duo tempora intelli∣guntur, L••gis (cilicet & Prophetarum; In Sacerdote Lex, per quam Sacerdotium & Sacrificia instituta sunt. In Levita vaticinium Prophetarum, quorum temporibus humanum genus sanari non potuit, quia per legem conditio peccati non abolevit.

He the [Samaritane] Christ, who was touched with our infirmities. Samaritanus iste, ipse est Salvator Christus (venit secus enim) i. e. venit in similitudinem carnis peccati (saith the same Father.)

He [journied and came where he was] i. e. came on ••arth, and dwelt amongst men. [Bound up his wounds] dressed them like the good Physition of our soules, [powring in oyle and wine] preaching [Repencance and Faith, Law and Gospell] which do both search and supple: binding all up with the Sacraments, whereby Christs merits are ap∣plied. Obligat vulnera infundens vinum & ••leum] Vinum denotat legem, ••leu••s est gratia Evanglij; Sacramenta sunt quasi alligamenta. Greg, epist. 25. l. 1. ad Ioan. Epise. Constant. & Latin lib. 2. mor. c. 8. Dieter post.

The Beast] he set him on might set forth our [Nature] which he assumed bearing our sins in his body on the tree. Iumentum] ejus est caro, qua ad nos venire dignatus est: im∣poni jumento, est in ipsam incarnationem Christicredore (so S. Aug. & Theop. in loc.

The Inn] is the Church into which Christ brings us; the partition wall being by him broken downe, thus Aretius. In diversorium ducit] Ecclesia hic peregrinatur per hospitia, suum habens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in coelis, bene iumento impositum duxit in stabulum, quia nemo nisi per baptismum corpori Christi adunatus Ecclesiam intrabit, saith Beda.

The morrow] when he departed is the time of his Re∣surrection and Ascension, Quis est ille alter dies, nisi forte ille resurrectionis dominica; &c. (Amb. in loc.) vel quasi tempore alio, post resurrectionem uti{que} & ascensionem suam, Aug: cont. Pelag.

About the two pence] there are variety of opinions, St. Ambrose thereby understands the two Testaments both Old and New, quae imaginem in se habent aeterni regis ex∣pressam quorum pretio vulnera nostra curantur. St. Au∣gustine thus, Duo denarij sunt duo praecepta Charitatis quam per Spiritum sanctum acceperunt Apostoli ad Evangelizan∣dum caeteris; vel promissio vitae praesentis & futurae. I trouble you with no other.

The Host] in whose hand this Two pence is put are the Ministers of the Word and Sacraments. Thus St. Augu∣stine] Et dedit stabulario, Paulo Apostolo, quiest vas e∣lectionis cui solicitudo est omnium Ecclesiarum: And else where he further explaines himselfe thus, Sed & pro tempore doctores qui vetus & novum Test. expo∣suere, supererogaverunt, pro quibus retributionem accipi∣ent.

The Charge given them (with the two pence) is to [take care] i. e. to feed the flocke committed to their trust. And that under hope of a large retribution at his comming backe [whatsoever thou spendest more, &c.] Sed quando reverteris Domine nisi judicij Die? (saith St. Ambrose.) Redibit Dominus in die judicij & beneficia in proxi∣mum collata cumulatissimè remunerabit (saith St. Ber∣nard.)

Thus much for Explication, come we now to matter of Observation from each part in order: And first of

the propounding part; wherin briefly of the Preface or In∣troduction.

And Iesus answering said] [Text.]

[Doct.] The Author of this Parable is Iesus Christ, the wisdome of the Father. Parables have God for their Author as well as any other part of holy Scripture, 2 Tim. 3.16. Mat. 13.10, 53 and 21.45. Mar. 4.34.

Their fullnesse, fitnesse, purity, preservation, together with the Churches acceptation and confirmation puts it out of doubt.

[Vse 1] Wherfore acknowledge we Gods goodnesse who doth not onely teach us what is necessary for our salvation by plaine Principles, and affirmative Conclusions, but conde∣scendeth to our capacities in a more familiar and de∣lightfull way, so as to teach us by Comparisons and Similitudes, the better to imprint in our hearts and me∣mories what so nearely concerns us. This God would have his Church take notice of for a speciall favour. Hos. 12.10.

[Vse 2] And it may justifie the practise of such Ministers, who keeping within the bounds of modesty and sobriety, take paines in opening and applying divine Parables to their hearers. If all Scripture be profitable to teach, improve, &c. 2 Tim. 3.16. then these Scriptures; (without questi∣on) Passe wee from the Author to his Manner of deli∣very.

[Text.] [Answering said] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suspiciens autem Jesus dixit (so the Vulgar reade) As if Christ should make Answer with his eyes lift up to heaven: malè quidem legerunt suspiciens (saith Barradus) legendum enim suscipiens: (And so doe our best Interpreters) Some of our later (Excipiens) Erasmus, Respondens: So wee render it; and that aptly for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth some∣times to answer, or to begin a speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarch de des••orat.

He said] Oratoris est dicere, vulgi loqui. There is no

little difference betwixt speaking and saying: Speaking comes by Nature; Saying by Art: Children speake, the Learned say: Christ so spake, as if he said. He spake, and answered. First observe.

[Doct.] Teaching by word of mouth is the most effectuall kind of tea∣ching.

Thus Exo. 20 1. God spake, saying, therefore Act. 7.38. they are called verba viventia, lively oracles: or as some co∣pies have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sermonem vivum.

For further confirmation of this Position, read 1 Kin. 19 11. Rom. 10.14.17. Act. 10.44. 1 Cor. 1.21. Pro. 28.9. Gal. 3.2.

What thinke you then of that position of Papists: Images are Laymens books? And that of Bellarmine melius interdum docet pictura quam Scriptura.

And what of the conceit of Anabaptists, Familists, and such like; who are of opinion, that the publike mini∣stery is needlesse, they are to depend on Apparitions and Revelations, &c.

As for us, attend we to the Word read and preached; Christ enters in by the Dore, not Window, he leaves that to the hireling. Be ye open ye everlasting dores that the King of glory may enter in.

Answering said. [Text]

An answer is made either to the necessity of the matter, or to the desire of the hearer.

As it is made to the former; so Christ is said sometimes to answer when no question went before, so Mat. 11.25. thus it is an Hebraisme.

Usually it is a reply to some question before propounded, And so here: You read before there was a question made by a certaine Lawyer; proud, though learned: Learned he shewed himselfe to be in forbearing all circumlocutions; and in abridging the ten Commandements into two (ta∣king the first, out of Deut. 6. and the second out of Lev. 6.) whereby it appeares he was well read in Moses law. Proud

he was, in that he went about to justifie himselfe, ver. 29. He hearing himselfe praised for his wisdome was ambitious al∣so of the praise of Righteousnesse; for which end he pro∣pounds this case to Christ, Who is my Neighbour? thinking no Samaritane was to be taken for a Neighbour, but the Iew alone, whom he durst boldly say he loved as himselfe. Our Saviour upon this occasion answers as followeth. Ob∣serve we hence.

[Doct.] Christ hath an answer ready to our demands. If we make the Question, he will find an Answer. Mat. 11.4, 25. and 12.38, 39, 48. and 13.11, 27. Mark. 10.3, 5, 20, 24. Ioh. 3.3, 5, 10. Amongst many other proofes that one Mat. 22.46. would not be forgotten. He was so ready and prompt a re∣spondent, as that his adversaries durst ask him no more Que∣stions.

[Reason] First, he must make good his name. Isa. 9 6. Councellour, and being our Councellour he will answer our Quae∣res.

Secondly, he is Full; sometimes counsell must demur; Christ needs not, he can soone tell us what is good in Law.

Thirdly, he hath promised that if we seek we shall find, Mat. 7.8. And therfore,

[Vse] In all our doubts have we recourse to him, he will be as plentifull in Resolution, as flesh and blood can be in Questi∣oning.

Obje. But Christ is in Heaven▪

Resp. Yet his answer is neare thee. Rom. 10.8. even in his Word, and in thy Heart.

Sometimes in his Word God answers us, as he did of old by Ʋrim and by Thummim; guiding his Ministers tongue for that very purpose. Mich. 2.7.

And as we have his answer from his Word, so not seldom from his Spirit, especially in Prayer. Isay. 30.19. Ier. 33.3. So that an answer may be had if sincerely sought.

Obje. But some have sought, and yet have not bin

answered; So Saul who asked counsell of God, and yet in depth of sorrow complained, Deus recessit a me, &c. The Lord hath forsaken me, and answereth me no more, nei∣ther by Prophets nor by dreames. And Mich. 3.7. Nulla exau∣ditio Dei▪ There is no answer from the Lord?

Resp. Saul sought to serve his owne turne against the Philistines, and not to please the Lord; neither God nor his Glory were regarded: By such indeed God will not be inquired of, Eze. 20.3, 31. or if he be, he will not answer them; or if he do, it shall be in wrath and not in mercy, Eze. 14.4, 7.

Quest. What then must be done if we would be an∣swered?

Resp. Be ye such as answer Gods demands. Zac. 7.17. see that answer of a good conscience be made by you spo∣ken of. 1 Pet. 3.21.

Secondly, take heed ye bring not Idols in your hearts: let there not be any beloved sin lodged or harboured with∣in; for then the Lord will not answer you; or if he do, e∣ven according to the multitude of your Idols will he an∣swer you, Eze. 14.3. You see it true in Balams case Numb. 22.

Thirdly, see that you bring with you an humble spirit, willing to deny your selfe, and receive what answer soever God shall please to give; to enquire of God, and yet to follow your owne counsell is a sinne of a provoking nature. Ier. 6.16. and 23.35, 36. thus do and doubt not of an answer.

[Vse 2] Againe, it may satisfie the great disputer of the world, 1 Cor. 1.20. who turneth all his Religion in∣to unprofitable Ʋtrums. God hath an answer for these, as well as other. To be short, there are foure principall Questions, which shall not goe unresol∣ved.

The first is, An sit Deus? this the Atheist makes, but God will give him to understand, there is a God. The second is, Quid sit Deus? this the Pa∣pist

shall be resolved of, and made to know that stocks and stones are no gods. The third is, Quotuplex Deus? this shall be fully resolved against desperat and presumptu∣ous sinners, the presumer shall feele that God is just as well as mercifull, and the desperat behold that God is mercifull as well as just. The fourth is, Propter quid Homo? All wicked ones shall find that God made man for his own Glory, and the wicked for the day of Judge∣ment.

[Vse 3] And it may further serve to teach us, after Christs ex∣ample, and the Apostles precept, To be ready alwayes to give an answer to every man that asketh; be they Be∣lievers, or Ʋnbelievers. True it is there is more than ordinary skill required to answer well: Persons, Time, Place, Occasions must be observed. One kind of answer suits not with every sort of men: After one manner we answer Great-men; after an other manner Learned-men; after an other Ordinary men; after an other way the Captious, &c. But yet this skill we must endeavour to attain unto, Colos. 4.6. God is he that can ina∣ble us, Pro. 16.1. And hath Promised to inable us, Math. 10.19. Seek we to him (as Habbakuk 2.1.) bringing with us in our Prayers, Faith in Gods Promises, as did David, Psalm. 119.41, 42. So shall we not need to feare to give an answer before Kings or Princes being called therunto.

Obj. But we read Mat. 27.12, 13, 14. Nihil respondit, Christ answered nothing to the accusations of the Priests and Elders, nor to the demand of Pilate, Iohn 19.9.

Resp. Christ was at no time without an answer, when God might have glory by it, as appeares, Math. 26.63. But at this time he forbore, for divers reasons. 1. To fullfill Prophesies, as that, Esay. 53.7. 2. To shew his readinesse, and willingnesse to suffer death for us. 3. To leave us an example of Humility and Patience, in case of slander, 4. For that at this time an answer

needed not, Pilate was uncapable of the doctrine of the Trinity: Nor was it a time now, to reveale his Deity. The rest were unreasonable and malicious. who though they knew him to be innocent, yet would they accuse him, and (by his words) seeke to insnare him: In the like case it is lawfull (nay behoovefull) we should be silent: Intelligens illo tempore silebit (saith the Prophet) quum tempus mali erit: That time is an evill time and en∣joynes silence.

A second thing to be observed is,

[Doct.] God turnes the sinnes of men to the advantage of his Church.

It was a captious question which the Lawyer made and that occasioned this Parable. Thus Davids fall occasioned the penning of many a sweet Psalme, which els we might have bin without. So the running away of Onesimus from his Master, the writing of that Epistle to Phile∣mon.

[Vse] Which (in a word) should teach us to admire the wis∣dome and power of the Lord, who causeth Light to arise out of Darkenesse, and bringeth hony unto us out of a dead carkase. St. Austin said of Adams fall, it was Foelix culpa (in regard of the happy consequences therof to the Elect) so we may say (in the same re∣spect) of many of the sins and fals of others, we had ne∣ver injoyed so many sweet instructions, and consolations, but for their fowle offences.

Lastly in that our Saviour thus answers this captious ca∣veller by a Parable, we may conclude.

[Doct.] It is a good way by Parables. to answer the proud and cap∣tious.

Christ could simply and directly have answered his que∣stion, but this way he rather chuseth, the better to convince and silence him. Wherfore, as our Saviour saith in an other case, He that can receive it, let him receive it. And so much briefly for the Introduction. Come we now to the Narration.

A certaine man went downe, [Text.] &c.

First looke we into the Story: (Consider we the words according to the letter) and then after into the Mystery. The Text saith; Homo quidam. A certaine man there was, but who this man was, is left uncertaine.

[Doct.] Scripture sets downe things necessary for Salvation, not for satisfying curiosity. It is well observed that in the books of the Kings and Chronicles, this is often repeated. The rest of the Acts, &c. They are written in the bookes of the Chronicles of the Kings of Iuda, &c. So Ester 10.2. The rest is written in the bookes of the Kings of Persia. As if the Spirit of God should say: I have sufficiently told you here, so farre as may corcerne the Church, and make for your edification in Godlinesse; it is not my manner to sa∣tisfie your curious desires, and lustfull appetites, if you would know more go you to your owne Registers. See 2 Tim. 3.16.

[Vse] Beware we than how we abuse any part of Scripture by jesting or overcurious handling, to please mens humors: This is (as it were) to put the Prophets and Apostles in∣to a Fooles-coat. They are not penned for any other end then to further mans salvation and happinesse And in reading of them let our aime be to profit, and not to passe the time away, True it is there is no History so pleasant as the Sacred: The magnificence and antiquity of the matter, the sweetnesse of compyling, the strange variety of me∣morable occurrences doth sweetly steale away both time and Reader. But let us still remember, the delight in reading is nothing unlesse it be reduced to Ʋse: God penned his Word not to tickle the eare, but to save the soule.

In the Mystery; This certaine man was Adam, and e∣very one that comes from the loynes of Adam; even mans whole nature. Homo enim iste ipse Adam intelligitur in gene∣re humane (saith St. Austine.)

In this Expositors do agree concluding (according to

the truth.) That Adam and, [Doct.] his posterity is the rob'd and spoyled man. See Gen. 3. Ps. 49.12.

[Vse] Let every one then so looke upon himselfe, and thus judge. So did St. Paul, Rom. 7.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O wretched (spoyled) man that I am.

Man by Creation was indeed an admirable creature, the Master-piece of all Gods works, consisting of a mate∣riall body, but as immortall as his soule which was divine and immateriall: his Inside was full of spirituall, his Outside was full of naturall perfection, both carrying the Image of his God, and he in both being the glory of Gods Worke-manship in this inferiour world: Placed in a Paradise, prepared and furnished with all de∣lights and rarities for his entertainement. Such a place as no mans eyes might ever bee so happy as to be∣hold, but his owne: Appointed Lord and Soveraigne over all the creatures upon the Earth, which received their denomination from him, and did their homage most readily unto him. In a word, he was a creature every way so absolutely happy, that unlesse we had againe his first perfections, it is impossible to make com∣pleate relation of his happy and glorious condition.

Thus God made man upright, but he hath sought out many inventions of his owne. Although he was created thus Excellent, yet mutable. He was made good, but change∣ably good: In power of standing, and possibility of fal∣ling: Power of standing he had from God his Creator; possibility of falling from himselfe being a creature; so as that this his estate might be altered and changed by force of temptation.

That the creature (righteous by Creation) may so e∣ternally remain; Two helps, or favours from God, are necessarily required. 1. A power to persevere in goodnesse (for without this Power the creature of it selfe ceaseth to be good.) 2. An act or deed; and that is the will to persevere or perseverance it self. Both these helps the good Angels have, and ther∣fore

kept their standing. Adam received the first of God, but not the Second: For besides the goodnes of his will, he received of God, a power constantly to persevere in goodnes, if he would; Yet the act of perseverance was left to the choice and liberty of his own will; which power he abused, and so falling into the hands of Theeves, the Divel and his Angels, was soon rob'd and spoyled (as we shall see in the Prosecu∣tion)

[Object.] But how had Adam sufficient grace having not the will to will that good he could and might.

[Respon.] He received sufficient for the perfection of his na∣ture; (if he would not have bin wanting to him∣self;) but he received not sufficient grace for the immutability of his nature; nor was that of necessi∣ty to be given to a creature: For then God had created a God (who only hath his Name and Nature I AM: it being only proper to him to be unchangeable good.)

A Gold-Smith makes a Jewell of great valew (saith one) he compounds it of gold, pearls and precious stones, when he hath brought it to perfection he doth not put this property to it, that if it fall it shall not be bruised nor broken: Thus God created man in all perfection, and gave him power and ability to con∣tinue in the same, if he would; yet he did not put unto his nature this condition, that it should be un∣changeable, when it should be assayled by the force of outward temptation (as it was, whence he fell, and as a rob'd and spoyled man now remaines.) Judge not then of Gods goodnes to him by what now he is.

[Vse 2] Nor let any now trust to his own strength and pow∣er; you see the weaknes of man at his best estate without the power of God; he could not avoid the least assault of the Theefe or robber further than he was assisted by Gods good grace; which should cause

us (now much more) to renounce our selves and cleave to God; wholy depending upon his gracious assistance in all our actions and attempts. Let not our false heart deceive us which thinkes to goe beyond the Divell in swallowing of his baite and yet avoid his hook; Worlds of soules perish by this fraud, fondly beguiling them∣selves, whilest they make themselves believe by their wit, and strength, they can beguile the Temp∣ter.

Thus much for the Person spoken of. Next consider we what it is that is said of him.

[Text.] He went downe from Hierusalem to Iericho and fell amongst theeves, &c.

First, we must speake of the termes before we come to other particulars.

[Hierusalem.]

Hierusalem of old was called Salem, Gen. 14.18. Af∣terwards it was possessed of the Iebusites, and named Ie∣bus. Iudg 19.10. And so from Iebus and Salem (as some suppose) by the change of a few letters (for the better sound) came Ierushalem. Others thinke the former part of the word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, holy; because Ierusalem is called the holy City.

But then there should be a mixture of two severall lan∣guages to make up the word: And therfore their opini∣on is most probable who derive it of ijreh, he will be seene, Gen. 22. And Shalem, Peace: Thus put together it is Ie∣rushalem, the vision of Peace (for there peace and concord dwelt.)

It consisted of two Cities; One was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the upper City, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lower towne: to this the Apostle alludes, Galat. 4.25. the one signifies the Church Militant, Psalme 128.5. The other the Church Triumphant, Revel. 21. In the Allegory then.

Hierusalem is a tipe of Heaven.

[Doct.] Thus it is in sundry respects. First, Hierusalem was high standing upon hills, and therfore called the navell of the Earth or the middle of the Land. Iudg. 9.37. Ezek. 38.12. And these that come from thence are said to descend or come downe when they went to other parts (as this Samaritane is said to do:) Beautifull for situa∣tion (saith the Psalmist) Psal. 48. And thus is Hea∣ven: It is a lofty and high Mountaine, Isay. 57.15. So high that we may wonder the eye is not wearied before it reacheth it: The fairest Prospect, in which all others end; one inch of which hath more beauty in it then the whole Globe of the Earth. And yet that we see is but as the outward curtaine of that glorious Ta∣bernacle, wherein God himselfe, and blessed Angels re∣side; which is conceived to be as far above that we see, as that is this Earth.

2. Hierusalem, as it was high so holy. Math. 4.5. Zach. 8.3. Dan 9.16. God having chosen it in a speciall manner to put his name there. 2 Cor. 7.12. Thus Hea∣ven, Isay. 57.15. that is the Throne of God, there he sits, that is his eternall habitation, into which no unholy thing can enter.

3. Hierusalem, was a safe place, being compassed about with a threefold Wall; environed with many mountaines, having a ditch that compassed about the Citie digged out of stone, wherein an hundred and fif∣ty thousand men did still continue and abide. And yet Heaven is a place of more security; there can no moth nor rust come to corrupt it; nor Theefe breake through to steale, Matthew 6.20. Isaias 32.18.

4. Hierusalem, (according to the notation of the word) was the vision of Peace, there God made known himselfe, by Ʋrim and Thummim; there and onely there was the Temple, the Priest-hood, and Sacrifice. Peace was within those Walls and Prosperity within those

Palaces: There it was, where silver was of no price, but accounted of as stones, and where Cedars were as Syca∣more trees in the Vale for abundance: Thus is Heaven, there we shall see God face to face, and have a perfect vision of him, Quoad capacitatem Creaturae, though not quoad plenitudinem ejus. Yea this Vision shall be the Vi∣sion of Peace; thence peace shall come Isay. 32.18. A Tabernacle that shall not be taken downe, not one of the stakes therof shall ever be removed, neither shall any of the cords ther∣of be broken. Isay. 33.20.

5. H••erusalem, was a City compact by reason of the bond of love and order amongst the Citizens. Psal. 122.3. So in Heaven; there shall we be all of one heart, and one minde: wee shall rejoyce in others glory as if it were our owne, and walke all by one rule, and that for ever.

6. Lastly, Hierusalem, was the glory of the Earth: and so is Heaven; take the Sunne out of the Firmament, what would the Earth be but as a confused Chaos to u••?

[Vse] As Caleb and Ioshua said to the people concerning the Land of Canaan, Come let us goe up to possesse it, for it is a good Land and rich Country: So say I of Heaven: what good thing on earth, or above it that Heaven hath not?

Fulgentius seeing Theodorick King of Italy going in pompe to Rome (spake thus) how beautifull is the hea∣venly Hierusalem, when earthly Rome so glittereth! So thinke thou, and speake thou of Heaven, when thou lookest upon any earthly thing that doth delight thee; Remember still Heaven excels.

David resolves he will never forget Hierusalem, but preferre it to his chiefest joy. Psal. 137.6. So should we vow, concerning the new Hierusalem; with the Tribes, thither should we go up in our serious meditations, and having once pitched upon that place of excellency come downe no more: Or if in case this flesh we beare about

with us force our discent (as doth our Text) yet how unquiet should we be, till we are let loose to immorta∣lity.

[Iericho. [Text.] ]

[Doct.] A figure of this world and that fitly. It comes of Iareach, the Moone, and the world is like the Moone.

First, for her Mutability: The Moone never lookes upon us with the same face; still in her increasings or decreasings; now she is in her Full, anon in her Waine. Secondly, And when she is at the Fullest she is not without her Spots; something we meet with in the world that doth imbitter her sweetest delights unto us. Thirdly, Besides, all the Light the Moone hath is but Borrowed from the Sunne; no comfort in any thing here to be had, further then it is bestowed upon us in Christ.

Secondly, Iericho for Situation was low; and low Country ground is wet ground; it was moist and watery: so is this World; low indeed in comparison of Hea∣ven, and hath a wet bottome; every eye is full of teares, still cause of lamentation and mourning whilst here we are.

Thirdly, the waters of Iericho were bitter, and the ground barren. 2 King. 2.19. So this World, no content can we find in it, it is but as a dry and barren land, even a land of famin, as you read, Luk. 15.

Fourthly, Iericho was unkind to Gods spies. Iosh. 2. So is this World to Gods servants his Embassodors. 2 Cor. 6.4, 5 and 11.23.

Fifthly, Yet in Iericho there was one Rahab to en∣tertaine them, and to hide them: So in this World God hath some to give Gods Servants entertaine∣ment.

Sixthly, Ieriche was execrable and to be destroyed: So is this World, it is reserved for fire against the last day.

Seventhly, in Ier cho some were spared, even as many as got under the red Flag, which was the signe. Iosh. 2. Thus, so ma∣ny as get under Christs colours, and are sprinkled with his bloo•• shall not perish.

Eighthly, a heavy curse lay upon him that should take of the accursed thing, or go to raise up the Walls, or bui••d the City. So is it with those who do affect this World, who indeavour to maintaine it and the works of it, Ioh. 2.15, 16. Iam. 4

[Vse] Be we then better enformed of the World then we have bin; the errour of our Iudgement is a cause of the errour in our Affections; questionlesse if we did rightly un∣derstand what the world is, we would not set our affecti∣ons upon it, so eagerly, even as the Bee sets on her sting, with all our might.

You may remember in the Law; those Fish which had fins, and did float aloft, were counted cleane, and might be eaten; but Eeles might not be eaten of, they were esteemed as uncleane. The Fins (as some of the Ancient have thought) signified Faith and Hope. The Eele ha∣ving no Fins, signified the Worldling, who is alwayes grubling in the Earth: How ever (these things be ap∣plyable, yet) this we rest assured of, Worldlings are in Gods esteeme Idolaters, Col. 3. With Achan they take of the accursed thing, and hide it in their hearts, as he did in his Tent; yet they will acknowledge it no more then Achan did his wedge, but God will discover such in the end, as he did that Achan. And thus much of the termes.

Now his travaile from Ierusalem to Iericho was a more Remote cause of this his Misery, whence observe.

[Doct.] In our travels we are lyable to many perills, Iudg 19 25. 2 Cor. 11.26. Yea to death it selfe, 1 King. 20.30 Gen. 25.19.

[Vse] And this should teach us, first to commend our selves and others unto Gods protection in our journies, Gen. 28.20, 21, 22.24.12. St. Iames doth wittily taunt those who

say to day or to morrow we will goe, &c. Iames 4.13. The Successe of our travels depend upon Gods blessing, there∣fore the godly speake with a limitation, St Dominus vo∣luerit, If God will, or if God blesse me, &c. And his bles∣sing may be expected while we are in our wayes; having a warrantable calling, and right affection in such under∣takinge; seeking unto him also by Prayer and Invocation that it may be prosperous. A journy thus undertaken in Faith and sanctified by Prayer cannot but have good suc∣cesse. To the neglect hereof we may justly impute those many damages that we suffer from Theeves and rob∣bers and other crosse accidents which we meet withall in our travels.

[Vse 2] And when we are preserved, let us not forget to give God the praise, he it is to whom we are beholding for preservation, his praise may not be forgotten.

Secondly, we note,

[Doct.] That the way from Hierusalem to Iericho is full of dan∣gers.

This is true in the History: For betwixt Hierusalem and Iericho there was a Desert, where passengers were spoyled by theeves and robbers, and much blood there shed, in which respect it was called Adomim, from the store of blood there shed by them. There also was Zedechias the King taken by the Captaines of the King of Babell when he fled from Ierusalem.

This is true likewise in the Mystery; we are never in more danger to be made a prey on then when we descend to Iericho, and travell to the World-ward. See Iob. 18.8 1 Tim. 6.10. In this way it was that Esau. Achan, Gehezi Ahab, Ananias and Saphira, Demas (with many other) have bin spoyled: Some bound hand and foot, so as that they could do nothing: Some gagged, so that they could neither cry nor call: Thousands mortally Wounded, so as that never after they could bee recove∣red.

[Vse] Which should teach us all, to be very wary how we

go this way; Read 1 Ioh, 2.15. A necessary exhortati∣on for us, to whom it is as naturall to love the world, as for smoake to ascend; and hence it is that God doth so often admonish us to take good heed, when we walk that way, l••st we be ensnared, Deut. 7.25.

Should a Sayler see a Ship before him cast away upon some Rock he would steere his course with the greater care: How many have we known, whose love hath bin cool'd, Zeale quenched, &c. through the love of this world? How many young servants have prooved (through the pursuit of this) irreligious Masters? Young Saints in shew, but Divells in truth? In their former time they have like Thamar (King Davids Daugh∣ter) bin apparrelled in Virgins roabes, (A garment of divers colours, such as Kings daughters use to weare) But in after time, their garments have bin torne; (Cha∣rity rent, Faith broake, Patience tatterd) so that as Absolon spake to her, his Sister; Hath Amnon thy bro∣ther been with thee, we may say to these, hath not the World bin with you, &c. Alas for us who follow after this world and feare not, when as indeed it is but as the wood and desert, and the pleasures therof the bushes wherin the theise and spoyler lyes lurking to make us a prey.

Quest. Must we have no doings with the world then? May it not be used at all nor followed?

Resp. Surely then we must get out of the world (as the Apostle speaketh) Why hath God placed us here, but to be imployed in it? Our callings necessarily require that we sometimes take a journy towards Iericho, as to the Market-Towne; where and whence it is, that provision for our bodies must be made. But (notwithstanding) we must travell as he doth who is to passe some dangerous road, having a great charge about him.

First, have our eye in every corner or crosse-way: He who travels a dangerous road is very circumspect, and

wisely suspitious of every one he meets withall: So should we in following the world; still looking upon these things, as snares and nets, laid to entrap us: So speaketh St. Ambrose, There is a snare in gold; Birdlime in silver; entangling ne••s and grins in lands and Lordships: yea this lower Hemispheare or visible part of the world (as saith an other) is but the Divels Chesboard, wherin hardly can our soules moove, either backward or forward, but he sets out one creature or another to attach us, nor have we any other meanes to avoid his subtilty and snare then by looking up unto the hills from whence commeth our helpe, as 2 King. 6.15.

The Bird when she is affraid, mounteth up to Heaven and so escapes the net; thus should we doe; For in vaine is the net spread for all that have wings. Prov. 1.17. They have power to escape by flight. Thus David, Psal. 25.15. Mine eyes are ever towards the Lord, for hee shall plucke my feet out of the net. Learne a new way to escape taking.

The snare (you know) is laid on Earth, and the wisest course would be (as a man would thinke) to have the eye thereabout where we suspect the snare is: But (saith David) I will looke up; while we looke up the feet are gathered up the better. A wise mans eyes (saith Sa∣lomon) are in his head, but a fooles eyes are in every corner of the world: Let us be as that wise man and have our eyes in Christ our Head, and not as the Foole, but with the Sayler, who though he be upon the Sea, yet lookes more to the Heavens then to the Sea: So do we.

Secondly, he that travels in a dangerous way is care∣full to provide himselfe of weapons, for feare of Rob∣bers; a good Staffe, or a good Sword, or both: So here in this our travell. Faith may not be wanting. David said of Goliahs sword, none like to that, so say we of this, it is a weapon offensive, by it we overcome the world, 1 Iohn 5.4. and Divell, 1 Pet. 5.9. Iames

4.1. It is as a Pistoll against a Theife, if our ene∣mies see us furnished with that they will not hastily venter on us.

It is also Defensive, in which respect it is compared to a Target or Shield. 1 Thes. 5.8. Ephes 6.16. It defends us from the fiery darts of the evill one.

It is a good Staffe likewise to rest upon. With it (in his hand) St. Peter could walke upon the Sea; we stand and are stablished by it (as speaketh the Apostle to the Colossians.) Therfore (if we be wise) provide we our selves of such weapons, 2 Cor. 10.4.

Thirdly; he that is to travell in such a way will be inqui∣ring after good Company: For Vae soli, Woe to him that is alons; good society takes away all tediousnesse from a journy: Get we into the company of the Saints, delight we in them that excell in vertue, they will helpe thee and assist thee by their Prayers, and exam∣ples: Their strength shall be imployed for thy good, and thou better inabled to walk Heaven-ward: Two are better than one. (yet better one then a bad com∣panion.)

Fourthly, he that travels some dangerous way will not be running into every by-lane; they will keep the beaten road: the Kings High way is held to be the safest way: So we, while we keepe our selves within the compasse of our calling (Generall or Particular) have promise of Pro∣tection, Psal. 91.11. Otherwise we are as a Bird that wanderech from her nest, Prov. 27.8. While it sits brooding of her eggs, God took order that none should hurt it, but being off, if any kil'd it, it was no offence: So is it with us; Balaam shall meet an Angell with a naked Sword, when he wanders out of his path, Numb. 22. the Prophet with a Lyon, 1 King. 13. Shime•• shall loose his life, when he passeth the bounds that are set him by the King.

If the Deere, leape over the pale and will be stragling into the fields not keeping within the compasse of the

Parke, every dog shall set upon it, to hunt it in again. So the world, Divell, Conscience, All, shall be let loose against us, and a thousand inconveniences shall befall us, to make our paths uncomfortable, to drive us to Repentance, and bring us back again. As God therfore hath distributed to every man, as the Lord hath called every one, so let him walke.

Fifthly, he that walketh in a perillous way will travell betweene Sunne and Sunne. Thus should wee have the light of the Word for that wee doe: Before that Sunne riseth stirre not out; nor be you seene up∣on the way after the setting of it. Gods word must be the light unto our feet, and a lanthorne unto our pathes; Like the Cloud that went before Israell; so must it be to us; all our actions are to be ordered and direct∣ed by it.

The arrow (you know) is put into the nick by the hand, and so sent to the marke: Gods Word is that hand that must set us about our workes, So wee walking according unto rule Peace will bee upon us.

Lastly, he that is to travell in such a way as is full of danger, will carry his Purse or Treasure close and hide it in some secret place about him: It is not wisdome to be boasting of our Treasure, as Hezekiah did, this is but to lay a bait for a villaine, as he did for gold thirstie Babell. It is enough in your journey to make shew of a little, not all: There is Provision for the way; the full sacks of Corne need not be opened, Gen. 42 25.

You shall heare some young women boast much of their conception, when in the end it prooves but, a tympany to their shame: Better, if with old Elizabeth, they would hide themselves five monthes, and be sure they have (in∣deed) conceived before they be seen abroad. So in things spirituall.

These are the Directions I commend to you, to ob∣serve

when your occasions require your travell towards Iericho, least you become a prey to those, who lye (like Arabians) in the way to spoyle you. It is not run∣ning to Mountaines, nor to Caces; flying from all so∣ciety and company, (as some have done) that will helpe us: For the world is every where, and theives are e∣very where in the world. Poverty is a theife to steale a∣way wealth: Sicknesse is a theife to steale away health: Death is a thiefe to steale away life: The World it selfe is a theife to steale away the Word. But thanke we God for that which so overcomes us, as that it overcomes the love of the World in us: Our Faith.

[Theeves] [Text]

[Doct.] First you see here in Scripture language that A Theefe is a Theefe; It give names sutable to Natures, it calls not blacke white, nor white blacke, light darknesse, nor darkenesse light. Isa. 5.20.

[Vse 1] Such (then) as cast a varnish upon sin and sinners; calling proud ones neat and handsome, Drunkards Goodfellows, &c. have not learnt of Scripture to speake rightly; who in these daies dares call a spade a spade? Yet you see Scrip∣ture dares and doth.

[Vse 2] And for thee who by fraudulent and deceitfull dealing gettest what is another man••, though man dare not name thee, yet know (as sometimes Luther told one that perswa∣ded him to recant) God hath named thee, and branded thee for a Theife.

[Doct.] Theives] There is (then you see) a combination amongst them; there are many of them, not one alone, Pro. 1.10, 11 hand joynes in hand, and heart in heart. Pro. 11.21.

[Reason.] They are of a like affection and disposition: Now it is smne (saith Salomon) that makes fooles to agree, Pro. 14 9.

[Vse] Shall not we then bind our hearts together in the Communion of Saints? Surely all our united forces

will be little enough to make head against the league of cruell ones.

It was a good speech of Iudah unto Simeon his brother, Come up with me unto my lot, that we may fight against the Canaanites, and I will also goe up with thee into thy lot, So Simeon went up. Thus should good Christi∣ans joyne hands and hearts and purses against the common adversary.

But alas! For our divisions which cause great thoughts of heart; whilst Drunkards hang upon a string; Swearers shake hands; Theives are sworne brethren; we that pro∣fesse better things shrinke one from another, which is our sin and shame.

Theeves] you may easily collect then hence,

[Doct.] That Theeves were abroad many a day agone as well as now. Iudg. 18.17, 24. Iob. 1. Ier. 3.2. Hab. 1.6. Mat. 27.38. and that Theeves are yet abroad needs no proofe. I might send you to High-wayes, Faires, Markets, Shops, &c. If you doubt hereof: For further confirmati∣on forget not the precept, Exo. 20 15. which being morall shewes, that as there hath bin, so still there will be, use thereof.

[Vse 1] It should admonish us not to judge too hardly of our lawes, as if they were Dracoes, exceeding Moses Iudicialls in punishing Theft with Death; In former times there was required but restitution foure for one or five for one at most.

[Vse 2] But that judiciall Law did belong to the regi∣ment of the Jewes, and bindeth not the Magistrate now: For crescentibus delictis exasperantur poenae, whence it was that even amongst the Jewes in after times the Judge awarded restitution in a greater proportion than foure fold: Now under the Gospell, theft is a greater sin, than under the Law (like Runnet the older it is, the stronger it is) and the necessity of so sharpe a remedy is greater amongst us (generally) than it was a∣mongst them: So that a Theefe at Gallowes look∣ing through a halter is none of the worst sights in a Coun∣trey.

But who are these Theives, or what did they? See in the Text, They strippe the poore traveller of his ray∣ment, they sor••ly wound him, and leave him halfe dead.

First we may inferre,

[Doct.] Who spoyle others of their goods and take what they have no right unto, are Theeves. Exod. 20.15. Prov. 12.27. and 21.6, 7. Mich. 2.2. Luk. 3.14. Ephes. 4.28.

So is Theft defined, to be the unlawfull usurpation of another mans goods against his will; and therfore unlaw∣full, because the owner was unwilling: And it is commit∣ted either in Ablato or in Deposito.

If another take from mee, what belongeth to me, this is Theft, whither it be done without my knowledge, by fraud and close cousenage, or with my privity (but against my consent) as by violence and oppression: Or with any con∣sent in part, as in the exaction of covenanted interest from distressed debters.

If another with-held from me what is committed to his trust for my use and benefit, this is no better, Exod. 22.12. Levit. 6.2.

[Vse] Let us beware of all unjust practises, if we would not be counted Theeves, 1 Thes. 4.6. There are Nimrods, migh∣ty hunters of the Earth, who when they oppresse, have their helpe at the gate in the place of Judicature, and dare stare the Law in the face, who come like Elies sons with their flesh-hooke in their hands, and say, give it me, if thou wilt not I will have it. The Theefe steales (saith Salomon) to satisfie his hunger, but these can plead in themselves no necessity, for they are great men, Isay. 1.23. Hos. 4.18 nor is there any superfluity in those they rob, for they rob the poore.

Believe it all Theives are not High-way-Cutters; there are more Theeves than those who scowre the plains: There is a kind of Theife who hath a house, and that of his owne in which he dwels: In domum furis, the

flying roule shall enter, Zach. 5.4. and commonly it is one of the fairest and stateliest, being built with bloud: Those that lye in itinerant ambushments shall in com∣parison of these be counted as no Theeves. These be poore shallow theeves, soone taken and clapt up in chains of y∣ron, when the other walke (like Aldermen) in chains of Gold. These great Theeves are a terrour unto little ones.

A poore Sea-Captaine being brought before Alexander for Piracie, thus confessed his fault: Indeed I am a Pirat, because I robbed some poore Fishermen in a Cock-boate, but if I had scowred the Seas as thou hast done, and spoyled all the world with a Navie, I had beene no Pirat, I had beene an Emperour. Thus some Malefactors dye for some petty theeveries, but if they had robbed the Church by Simony, or Sacriledge, or the Common-wealth by ingrossings or inhauncings: The City by diminishing quantities, corrupting qualities, taking advantages, sharking Sophistications: The Coun∣trey by racking rents, enclosing Commons, they might have bin Senators, Instices, Gentlemen, and escaped the Gallows. As pertly and stately as many beare their heads, if they were stripped of that pompe, wherwith injustice hath cloathed them, they would be in∣forced to begge their bread in the World, and scarce find any to be bound for their truth and hone∣sty.

To conclude, the universall practises of injustice makes me become a suiter to you all of what rank so∣ever, that you would not disdain the commendation of being no theeves: For may I not say in the Pro∣phets sense, All men are lyers, so All men are theivest the Oppressor hath a theevish hand: The Covetous hath a theevish eye: The Slanderer hath a theevish tongue: The Drunkard hath a theevish throat: The Harlot hath a theevish lip: The Flatterer hath a theevish knee: Every Sinner hath a theevish heart. Do not hold it impossi∣ble

for you to discover and attach a theefe in your own bosoms: Examine thy corrupt lusts within thee narrow∣ly; thou wilt find thou had had a theofe at bed and board, arraign it, condemne it, punish it with an impartiall ex∣ecution.

Next we may gather from this poore mans losse,

[Doct.] That the things of this life are transitory, and sub∣ject to innumerable casualties: See Mat. 6.19. Moth may eat them; Rust may consume them; theeves may rob us of them: To day we may be (with Iob) the richest in all the East, and to morrow the poorest, be∣ing left as naked as he was borne: In regard of which the Apostle calleth them, Divitias incertas, uncertaine riches, and the Wiseman, the riches of vanity; be∣cause they are continually ready to vanish and come to no∣thing.

[Vse 1] Such are to be reprooved as judge otherwise; dreaming of certainties and perpetuities, Their houses shall continue for ever, and their dwelling places to all generations; but how soon doth the wheele turne downe Prince and up Peasant, down Rich man, up Poore man; down wise man, up foold? Ad••••ibezeke, Nebuchadnezer, Haman, Belshazzar, Acham, Naboath, Iob, Herod, with many more might be called in as witnesses. What can we cast our eyes on, that is not taken with a Palsy (as it were) so shaking as that the joynts cannot hold together; one mans inheritance shakes into another mans purchase, from them that have riches to them that are covetous; still there is a continuall shaking, much wealth is escheated for want of heirs; much is confiscated for some offences; much is rioted and made away by unthrists; and much is taken from us by the violence of wicked ones. At the best estate all is vanity, and at the worst vexation. Could we injoy our wealth so long as we enjoy our life, yet that were uncertain: For what is our life, but a drsame, a shadow, a vapour, a thing of nothing? With life all

goes: Body and goods are both in a bottome, and cast away together, Psal. 49.17. But of the two life is of the longer continuance (oftentimes;) that is as the Tree, Riches as the leaves or fruit; the leaves will fall, the fruit is plucked off, when the Tree stands still: Every theefe takes not our lives that takes our purses; nor are there so many wayes in our paenall laws to forfeit our lives as our goods.

Dyonisius the second was Lord of foure hundred ships, had an army of an hundred thousand foot-men, and nine thousand horsmen, he had besides the richest Magazine of any Prince in the world; yet he lived to see himself dis-throned; his Sons cruelly butchered; his daugh∣ters, first ravished, and then massacred, and all his Allyes de∣stroyed.

Gelener, that potent King of the Vandals, was so low brought, that he intreated his friend to send him a harpe, a spunge, and a loafe of broad; the one to make him merry; the other to dry up his teares, and the last to satisfie his hunger.

Bellizarius a great Captaine of the Goths, soone after his victory sitts begging by the way, of the passen∣ger, for one halfe penny. To come nearer home, not fewer then nine Kings in our owne Island have begun their Glory in a Throne, and ended it in a Cell.

[Vse 2] If than we make this world our center, how moove∣able and uncertaine are our hopes? Wherfore be ex∣horted not to set our affections on these things, But lay up treasure in Heaven, where no theefe can come, Mat. 6.20. It is a vaine thing, to rest upon that which is so vain; being subject to rust, subject to fire, subject to man, subject to time.

That was never perfectly good which might be lost, of this nature you see riches are. Alas silly things that they should have one dramme of our confidence: Let God be our confidence, so, though we loose divitias

Dei, yet we shall never loose, Deum divitiarum.

These things being then (as you see they are) uncer∣taine and apt to run away as a wheele, let us be like a wheele too: The wheele (saith S. Hilary) though it roale upon the Earth, yet it hath its greatest part from the Earth: So should we have our conversations in Heaven, though we are here below. And when it doth fall out that we suffer any losse in these earthly things, never lay it much to heart, but know that then the world hath shewed it selfe to be like it selfe, and that God as a wise captaine hath rid thee of some luggage, that thou mayest pursue thine enemies the better, and mind Heaven the more, give God the thanks, Iob 1.21.

This was not all that this poore Travellour suf∣fered from the hands of Theeves; For besides this, They stripped him] They also sorely woun∣ded him even neare to death, So that hence wee learne

[Doct.] Who are unrighteous are also bloody, 1 King. 21. Mich. 3.2 Zeph. 3.3. Hos. 4.4. Ps. 10.10. & 14.4.

Hence is it (as say the Learned in our Lawes) that Theeves are called Fellons, of our ancient word Fell or Fierce, because they commit their theevery with a cru∣ell and mischievous mind. Sure I am that the Theefe breaketh the sixt Commandement in breaking of the eight; for when he taketh away his Neighbours goods, he taketh away his Life, and therfore their goods are called their life, Luk. 8.43. She spent upon the Physi∣tions all her goods, in the Greeke it is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, omnem vitam, her whole life, called so, because they were the meanes to maintain her life.

[Vse] Learne hence to bewaile the Fall of man, who by it is become a Beast, nay Divell unto his like. Beares agree with Beares, Tigers with Tigers, they will not make a prey of their own kind, but seeme to con∣dole the misery of their own nature. But man see∣keth

the ruin. and destruction of man, like himself; yea taketh pleasure and delight in the project, when it is effected: Such Men-beasts there are at Ephesus, yea every where tobe found, who if they spare the life, shed no bloud▪ &c. though they prey on the goods and carry away all that is portable, than facilis jactura, it is but an easie losse, Iudg. 18.24. As a Captaine sometimes told a Traveller, who complained that his Souldiers had rob'd him and left him nothing but his cloathes, had they (said he) bin my Souldiers they would not have left thee cloathes upon thy backe, nor life in thy bo∣dy, for they seldome rob'd but they killed: so is it with these.

[Vse 2] Yea so desperate are some, as that they do not on∣ly steale and kill; but likewise deflowre Virgins, ra∣vish Matrones, commit Adulteries, and so bind three transgressions together, breaking at once three of Gods divine precepts; The damnation of such sleepes not.

It may admonish us to be wary of all unrighteous persons let them pretend love, make shew of friendship; yet being Theeves they seeke to draw you into some by-path, that they may the better have their wills of you: It shall be your wisdome not to trust them. True Religion is the band that ties us fast, as to God, so one unto another; where that is not, hard measure may be expected.

These Observations the History affords, the Mystery is as fruitfull, which teacheth us.

[Doct.] First, Divels are the Theeves, See Mat. 13.19. Mark. 4 15 Luk. 8.12.

[Reason.] They seek to get that which is not theirs, the soule is Gods, and for that they especially seeke to spoyle.

[unspec 2] They have many names (like Theeves) and Pro∣teus-like, they turne themselves into all formes and shapes to hurt, they love not to be known by their

owne names; nor seene in their own colours: Some∣times indeed they rob without a vizard; with an o∣pen and high hand he commits his robbery and that both by Sea and Land, Rev. 12.12. Thus they come like Nimrod, that cruell hunter or oppressor, Gen. 10.8. and by their strong temptations, horrible apparitions, put on to hellish impieties, and causeth us to run into de∣sperate courses.

But most commonly they cast a cloake (as it were) upon their Theft, and come disguised: Sometimes like a Divine, the Theefe comes with a Psalter in his hand, colouring his Theft under pretence of Religion, Mat. 4.6. So those who brought Cattell and Doves to the Temple to be sold, and there changed their monies, pretending it was a furtherance to Gods service, (the people having Sacrifices ready at hand;) but this was theft, Math. 21.13. Sometimes they come like Lawyers and take away mens goods per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by forged cavillations, as did Zacheus the Publican. Luk. 19.9. who justified his action by Statute, and if any did speak against him, he was ready to accurse them to be wrongers of the Law.

Sometimes they come like a Merchant in his ruffe and stake downe, haec dabo, ready mony, Mat. 4.9. Mat. 26.15. But these are Canaanites, and the bal∣lance of deceit is in their hands, Hos. 12.7. They have a weight and a weight. Now God is all mercy, than he is all justice; they sell by one measure to a wicked man, and by another to the godly.

Sometimes they come like one of the family of love, and rob with a demure countenance, as did Iudas, what needeth this waste, why was it not sold for so much and bin given to the Poore, But this he said not for that he cared for the poore, but because he was a theefe and had the bagge and bore what was put therein, Math. 12 5, 6.

Sometimes they seeme to be like Iuglers and with false

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dice, couzen men of their monies, which the Apostle alludes unto, Ephes. 4.14. Be not carried away with e∣very wind of Doctrine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with such sleights as men use at Dice: with extenuations, mitigations, qualifications, distinctions, they cast a false dice at every throw.

Sometimes they rob like a broken Trades-man in with∣holding that, which he hath been betrusted with: they have taken up for a day or two, or for an houre, the Hand, Eye, Eare, or Heart, and promised payment without faile, but what they get they keep till Chan∣cery doe relieve us after a long suite (as in Davids case:) It is not possible to discover all the devices of these Theeves.

[unspec 3] They compasse the Earth about like Theeves, Iob 1.7. and they have many secret haunts: Sometimes they lye lurking in the Church, and sometimes in the Market: Sometimes at the bed and sometimes at the boord: what Saul spake of David we may say of these, They are sub∣till, 1 Sam. 23.23. Sometimes they creepe into the Eare and lye there lurking to rob us of our Religion: Sometimes they get into the Eye seeking to spoyle us of our Chastity; They sometimes breake into the heart of the proud, covetous, malicious, and wait their time for a booty: Sometimes they lye lurking in the mouthes and under the lips of our friends to doe us a mis∣chiefe. They are sly, cunning Theeves; no Barrs nor Barricadoes can keep them out. It is not the Monks cell, nor the Auchorites wall, that will do it; Paradise it selfe could not, and if that place were not exempt; what place (think we) can be?

[unspec 4] As they creepe into all places; so into all actions; In the way wherein I walked they have privily laid a snare for me, said David, Psalm. 142.3. Snares of Temptation, Ambushes of Destruction are prepa∣red by these crafty enemies of ours, to surprize and take us in every calling; in every action; in every

materiall; In cibo, in potu, in vultu, in vesto, as saith St. Austin.

—Cui nomina mille, mille concendi artes—

[Vse] This being so how comes it to passe that we take such delight in the company of these? What traveller lighting into the company of a suspected person doth not soone shake him off? Better is a blank than an ill filling. Or what wise man would invite a Theefe to come unto his house, and being come would make him the best cheare, shew him the best roome, lay him in the best bed▪ &c. when he is told for certain that he meanes to spoyle him? And yet this ontertainment hath Satan from us, when no Theefe so mischievous as he: What Theefe but leaves something behind him? Some gleaning grapes shall remaine (as the Prophet shews, Ier. 49.9.) They steale but till they have enough, but this Theefe carries all away that good is: Not a member of the body, not a power of the soul, not a good instruction in the head, not a good motion in the heart, but he steales a∣way, Mat. 13.4.

Other theeves may be melted with teares and overcome with perswasions and intreaties; but Satan will not, he de∣rides us when we mourne, laughes at us when we have lost all Mat. 27 4.

Other theeves do not ever kill when they spoyle; though they take the goods, yet they often spare the life: But this Theefe hunts after the life, yea the pre∣tious soule of man, that is it hee seeketh to devoure, 1 Pet. 5.8.

Other theeves do many times restore what they have taken: But what this Theefe steales is irrecoverable, never doth he restore any part of his booty, unlesse it be rescued by an high hand. Indeed if we follow with Hue and Cry, go to God, desire his assistance, confesse their losses, raise the country, desire all to send their helpe in Prayer, there is than no doubt but we shall re∣cover

what is lost, else not.

Next observe there was (not one alone, but) many of them; they were the hands of Theeves this man fell into. So than conclude we,

[Doct.] The number of Divels are many. Ephes. 6.12. Luk 8.2, 30 Revel. 12.7.

[Object.] But in Scripture mention is often made but of one, as, 1 Pet. 5.8.

[Respon.] That is, 1. In regard of mind and will; they are not divided amongst themselves, for then they could not stand.

2. There is one who is the head and principall amongst them; but notwithstanding they are many in number, though how many cannot be determined; but we may piously thinke that there are more Divels in the Aire than there are men (at one time) upon the Earth; for who is free from them at any time? Some Divell or other is at hand to sollicit man to sin; besides some one man may have a Legion of Divels, that is, six thousand, six hundred sixty six in him at one time, as we read in the Gospell.

[Vse.] Seeing than that the world is so full of these Theeves; let us not be carelesse. Elisha••s servant when his eyes were opened, saw tropes of spirituall Souldiers, which before he discerned not. If the eyes of our soules were once inlightened by supernaturall knowledge, and the cleare beames of Faith, we should as plainly discerne the invisible powers of wickednesse, as now our bodily eyes see Earth or Heaven; but carnall eyes cannot discern spiri∣tuall objects, which is the reason why many being in the midst of these Theeves, see no worse than themselves, and think no danger neare.

[Vse. 2] And blesse we God for our daily preservation in the midst of our enemies, Psal. 23. For as he that hates Israell neither slumbers nor sleepes, no more doth he that keepes Israell.

Plutarch tells us how that Philip King of Maced••n ha∣ving slept soundly, and awaking, spying Antipater by

him, used these words; No marvell I slept so soundly seeing Antipater was by and watched: how much more cause have we to say this, after every nights preservation and rest, and give God the glory.

And fell among Theeves. [Text] ]

[Doct.] We might observe hence, that Sin is a fall: So we have taken up the true terme and call Adams sin his fall, and that aptly: For it fowles us like a fall, it bruiseth us like a fall, it brings us down like a fall: But this I passe, and observe further

[Doct.] By falling into the hands of Satan wee became spoyled, 2 Cor. 4.4. He was a murtherer from the beginning, Ioh. 8.44. He seduced E••e, 2 Cor. 11.3. He provoked David to number the people, 1 Chron. 21.1. was alying spirit in the mouth of Ahabs Prophets to seduce him, 1 King. 22.21. Stirred up Iudas to betray his Master, Luk. 22.3. Ananias and Saphira to lye to the Holy Ghost. Act. 5.3. Elimas to hinder Sergius Paulus his conversion, Acts. 13. Not any robbery but he is the Theefe.

[Object.] But every man that is tempted, is tempted of his own lust, Iam. 1.14.

[Resp.] The Divell gives the first moove and rise to sin; we perfect it: He is the Father, our hearts the mother; he begets, we conceive; he strikes fire, we bring tinder: Did we not joyne with him, nothing could be done, he having no inforcing might, though a perswading sleight, in working on the will. Still he hath a hand, and no small one in the robbing and spoyling of us.

[Vse] Watch therefore and pray that ye enter not into temp∣tation, Math. 26.41. God hath an over-ruling hand, He can put a hooke into this Senacheribs nose, and a bri∣dle unto his lips: His power is a limited power: God knowes how to deliver us out of his temptations; as also how to preserve and keep us from his wiles. Should the Lord leave us into the hands of these spoylers, our case

were miserable. Blessed be the Lord who hath not given us o∣ver as a prey unto their teeth, the snare is broken and we are escaped.

The Particulars wherin this mans misery did consist, were two: First, the evill of losse, next the evill of sence. For the first, He was stripped of his rayment by these Theeves.

[Doct.] Mystically; The Image of God consisting of Righteousnesse and true holinesse is the Garment. So it is compared, Iob. 29.14. Ps. 45. Ezek. 16.10 Isay. 61.10. Math. 22. Col. 3.12. Rev 69 & 12.1.

For, first, it covered us as doth a Garment, from top to toe, no part was left naked.

Secondly, it adorned us as doth a garment: Mordecai did not shine more in his kingly roabes before the people, than we before men and Angels in it.

[Vse 1] Affect we cloathing? See here is a Garment to be affected. It is fit for all Seasons; not too hot for Summer, nor too cold for Winter (as Dyonisius sometimes said scof∣fingly the rich garments of his gods were.)

It is fit for all persons, old, young, men, women, and chil∣dren, 1 Ioh. 2.11, 12, 13.

It is a profitable Garment, the longer you weare it the fresher and fairer it waxeth, and every day more and more in fashion.

Lastly, it is a comely Garment, no garment adorns like this: Other garments (which we take up in Pride) are nothing els but what the worme hath before in scorne e∣gested. And to valew ones selfe by these, is as if the Daw should valew it selfe by its Coxcombe, or a foole by his gaudie Coat. But this Garment doth honour us, and procure us esteeme, both in the eyes of God and men, 1. Pet. 3.4.

O than get this Garment; and as men are seene and knowne by their apparell, so bee you by this, and as they seeke to get credit by their Garments. So doe you by it.

Pagans over guilded their blockes and stocks, that they might be worshipped; and many garnish their bo∣dies for the same end; But all such proud dresses, are like Democritus his brazen shield set up against the Sun, onely to dazle the eyes of the beholder; in the meane time no care is taken for the obtaining of this Roabe: so many dresses som have for the head; so many suits for the back; but not one grace for the heart: how miserable is the con∣dition of such?

As for those who have this garment on their soules; let them honour it as the Philosopher did his borrowed court∣ly roabes, which in the presence of the Emperour on a solemne day he often kissed, telling them who asked him the reason, Honoro honorantem, I honour that which honou∣red mee. Nam quod virtus non potuit, vestitus obtinuit, my vertu•• could not procure me admittance into the Prince∣ragged and beggarly of our selves to be let into the glori∣ous Court of Heaven, but being cloathed with this gar∣ment we shall be let in with ease. But we come to the next point, viz.

[Doct.] Through mans fall hee lost his raiment. The Image of God (consisting of Righteousnesse and true holinesse) he was stripped of, Eccles. 7.29. Rom. 3.23, 24.

Quest. Is all gone then, is there no ragge remaining on his backe?

Resp. Not so much as will hide his nakednesse, or keepe off weather: Something remaines and is escaped (like that one servant of Iob) to bring the newes of his fall: A dead child hath some little resemblance of the living Father, such is that left in us.

[Vse 1] Take we notice hence of our naturall misery: For first being without this garment, wee are naked, as Israel is said to be, Exod. 32.25. Not as Paul speakes of himselfe, 2 Cor. 11.27. Corporally; but spiritually; lying open to all GODS plagues, Corporall, Spirituall, Eternall.

Secondly, we are deformed, and most uncomely, See Ezek. 16.6. Revel. 3.17. our deformity is not from without; but from within especially, that which comes from thence de∣files a man.

You reade what a disgrace Hanun put upon Davids ser∣vants, shaving of one halfe of their beards, and cutting off their garments in the middle, even to their buttocks. A farre greater shame hath Satan put upon us; O that it might worke on us as it did on them; and that we would use this world as they did the boarders of that Iericho; stay here, but for necessity till our beards be growne, and we have againe recovered our former honour.

Quest. But is this all? Resp. If no more, yet (as Ester said unto the King concerning Haman) the enemy cannot countervaile our dammage: But this is not all: for the Text shewes the Evill of sense was added to the Evill of losse, He was sorely wounded, So then

[Doct.] Every naturall man is a wounded man.

Cast your eye upon what part you please, you can see nothing but wounds and bruises, Isay 1.5, 6.

His minde that is blinde, Ier. 10.14. & 51.17. Ephes. 5.8. Vaine, Pro. 14.12. Ephes. 4.17. 1 Cor. 1.21. Foolish, Tit. 3.3. Esay 29 13. Iob 11.12.

His Will rebellious and averse, Revel. 8.7. & 7.14. & 6 19. Mat. 23.37. Ier. 18.12. & 44.16, 17.

His Memory marvellous weake and feeble, Luke 24.6, 7, 8. Heb. 13.2. 2 Pet. 3.5.

His Conscience that is benummed, Ephes. 4.19. Heb. 9.14. Gen. 10 15. Turmoiled, Iohn 8.9. 1 Iohn 3.20. Acts 2.37. & 24.26. Impure, Tit. 1.15. Heb. 10.22. Supersti∣tious and erronious, Marke 10.19.20. Luke 18.12. Mat. 15.2, 3. Iohn 16.2.

His Affections are unruly and disordered, they stand quite crosse, and contrary unto God, Gal. 15.24. Rom. 10.2. 1 King. 22.8. & 21.4. Iames 4.12.

His outward members are all instruments of sin, Rom. 6.13, 19. & 3.13. Psal. 52.4. 2 Pet. 2.24.

In Noahs flood no part of the earth was uncovered; so here, no part, nor power of soule, nor body, is unwounded, Gen. 6.5. And as wounds send forth nothing but filth and corruption, so man by nature, the filth and foame of un∣cleanenesse.

[Vse 1] We may well admire, and bewaile the security of such as can sit downe and rest contented with so wretched a condition: did we heare tell of one halfe wounded but in halfe so many parts as we are, we could not but pitie him; we would seek out to helpe him what lay in us; Woe is mee (saith Saint Austin) wretch that I am, so often woun∣ded; for that thou art the Salve, and I am yet without thee: woe is mee wretch, so often dead; for that thou art the life, and I am without thee, &c. But a deceived heart hath beguiled us; the corruption of our wounds breaks forth in divers places, Mat. 15 19. Atheisme in one, Adultery in an other, &c. yet who laies this to heart? nay who boasts not (be∣fore God and man) of his owne soundesse?

[Vse 2] Secondly, if every naturall man be a wounded man, then do but conceive what an Hospitall this world is, wherein we live. All of us are wounded and diseased; the sent and savour that proceeds from our corrupted soares is most loathsome: This might imbitter the love of this world unto us.

[Vse 3] Seeke we out for helpe. Ob. But every wound is mortall? Resp. True, and yet not past Christs cure. Quest. What must be done? Resp. As the Israelites be∣ing stung with fiery Serpents, looked up unto the brazen Serpent and were healed: so should we, Iohn 3.14. Come to Christ, discover thy wounds, be willing to make them naked, cry out with David, My wounds stinke and are corrupt. And feare not but in due time thou shalt have health and helpe.

And departed.] [Text.]

[Doct.] Satan having wounded and spoiled man so leaves him, hee departs from him and lets him lie, (that is our Observation.)

[Vse 1] Expect we therefore no better dealing at his hands: As he deales by witches, so by every other sinner, when he hath brought them to the gallowes, then he runs away laughing at the sport: God indeed casteth downe, but withall hee raiseth up, Hos 6.1. The divell hee casteth downe, and leaves us in the sudds, Mat. 27.4.

[Vse 2] Beware we of such dealing; you that have drawne others into evill courses, seeke to bring them out againe by true repentance, otherwise as the divell doth, so do you, herein you are too like him.

But how leave they him? The Text shewes [halfe dead.] The Papists hence inferre Free-will, and hea∣venly life left in man, since his fall, whereby he hath abi∣lity to dispose himselfe towards his owne conversion. We may grant them thus much,

[Doct.] Man is not by his fall so wounded as that he is wholy dead, there is still some portion of life remaining in him since his fall. What it is, and wherein it consists, is now to be considered.

First, consider man Philosophically, in genere Entis, in regard of his naturall abilities and endowments, (as Theophilact and Saint Austin do in this place) so there is life remaining. He hath still an Immortall soule, endued with Ʋnderstanding, Will, Conscience, Memory, Affecti∣ons; Capeable of divine objects; he still hath apprehen∣sions and operations suteable to his nature, being able to Compare, Connect, Discourse, Deduct, &c. the Image of God in him is not wholy lost.

Consider man in a Civill sense, Politically, as he is a mem∣ber of the Common-wealth; so he is still endued with many excellent vertues; he can go, ride, buy, sell, plant, build, &c. Acts 5.4. Was it not in thy power? &c.

Consider man in a Spirituall sense, Theologically, or as he is to be taken in Divinity, so he is not halfe dead (as here) but wholy dead, Colos. 2.13. Ephes. 25. Nor are we dead in some one sin, but dead in many sins; the soule having bled to death (as it were at every joynt) being deprived

of all actuall goodnesse, and wholy unable to recover him∣self out of this misery.

Thus Ferus on Mat. 7.16, 17. without Gods assistance mans understanding cannot know good, nor his will choose good: By which good (he saith) he meaneth not morall nor humane good, but the chiefe and the eter∣nall good, which cannot be knowne and chosen without the Revelation of divine light; which speech (with other such like) Dominicus Sotho (in lib. Annot. in Ferum) con∣demns, as favouring too much Lutheranisme.

[Vse 1] It may admonish us not to think above what is fit, as concerning mans nature; that there is either lesse life or more in it, then indeed there is. The Papist and their followers too much advance it, and many of us too much debase it, while we conceit our selves so wounded as that there is no life at all remaining. True it is, we have no power to do any gracious acts, as of our selves; yet we have power to apply our selves unto the Ministery; to heare what is delivered; to apply our understanding to that we heare; to consult, to compare that which is de∣livered with the Scriptures; which things a stock, or stone cannot do. So that it is an erronious and a false conceit to judge of man as of a block in the worke of his conversion: For though man concurre not to the working of his own Salvation as a cause, or agent; yet he may and must concurre as a Subject. God only wor∣keth that which is good in man, yet man of himselfe hath a generall power to will and work: So that God worketh not without man, but in man, and by man as his Instrument, which receiveth the whole activity in good things from the first moover. The naturall pow∣er of willing and thinking is ours, the goodnesse and holi∣nesse is Gods.

Freewill in good actions is as the Materia, Grace wor∣king as the Forma; now as the matter without the Form is rude and shapelesse: So Freewill is altogether rude and deformed, if it be not framed and fashioned by grace

comming thereunto. The one is as the Beast, the other as the Rider. Now as the Beast is guided by the hand of the Rider, that it may go in the way to the Riders pleasure: So Freewill is governed by grace to walke aright in the waies of God.

Be we than rightly informed of these things, and so farre as God hath given ability and Freewill, co-work we with God. David calls God his helper, now (saith Saint Austin) Adjuvari non dicitur qui nihil sponte conatur: He is not said to be helped who never con∣curred with his indeavour. And Beza on these words of the Apostle, We are labourers together with GOD, 1 Cor. 3.9. Inferrs that we doe gratiae primae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and hee that denies it, denies that efficacie of the first grace.

But it is with us as it was with Naaman, who comming to the Prophet to be cured of his Leprosie, and being wil∣led by him to wash seven times in Iordan, he stomacks the matter and breakes out into a Passion; I had thought (said he) he would have come to me and have called on the name of his God, and laid his hands on me and so I should have been healed: Three things he expected: 1. That the Prophet should come to him: 2. Call on his God. 3. Lay his hands on him and cure him: But all this while nothing is thought on to be done by himselfe. So is it with us in the cure of our leprous soules, God must do all, he must deliver us, if he will have us without our pains.

But frustra oramus pro quibus non laboramus (saith St. Austin) In vaine we pray for that blessing, which our indeavours never seek; God sends his Angell to stirre the waters, but no Angell to dragg us into the Poole; we must use those powers God hath bestowed on us, and step in our selves if we would be healed. Non trunci aut stipites sumus (saith Beza on 2 Pet. 1.5.) we are not blocks and stones but reasonable creatures, and God workes on us accordingly. Put case two men should go together; both have Freewill, and power

which way to take, to the Taverne, or to the Temple, one will to the Church, the other to the Ale-house, which of these two thinke you shall soonest be converted? So here, use the meanes, follow that, and however thou canst not doe any thing meritorious, to deserve at Gods hand, yet thou invitest him to shew thee mer∣cy, as the child doth that stands at the Table waiting at his Fathers elbow with a Trencher in his hand: Thou art in the way of preferment. Nor can I thinke God will ever leave himselfe without witnesse in such a case.

[Vse 2] This serves to discover to every naturall man his condi∣tion: Think not thy selfe to be alive to God, because thou art able to do this or that action; as to heare, read, pray, do justice, deale righteously with man; for such a power stil re∣mains, since the fall: But to do these things as thou oughtest, is impossible, till thou gettest a new nature: till then thou art but like a walking ghost, which seemeth to do the actions of a living man; it walks, it talks, &c. yet it doth these things not as a living man: Not from any inward prin∣ciple, not from the motion of life within, nor is it con∣stant in the worke, it only makes an apparition, and so va∣nisheth.

[Vse 3] Nor may we be out of hope, so as to despaire either of our selves or others, seeing man is not every way so dead, as one whose soule is departed from his body.

Those that are naturally dead understand nothing, but in man naturally there is a life of Ʋnderstanding remai∣ning (though marvellously corrupted) by which he may know that he is dead: Those naturals dead cannot stirre nor walke to the meanes of life, as these may; those cannot heare, and receive what we say, as these can: So that you see we must call on them, you, to attend still unto the meanes.

True it is by falling into the hands of Theeves we are rob'd and spoiled and left naked in a wildernes (as it were) yet there is hope to be restored againe to a happy estate,

seeing all life is not wholy gon. Now there is hope while there is life. Let us lift up our eyes than, God may send some good man by to powre in wine and oyle, and bind up our wounds: As followes in the other part of the Pa∣rable which now I come unto.

And by chance there came downe a certaine Priest that way, and when he saw him, he passed by on the other side, and likewise a Levite, &c.

How the wounded man came cured is here shewed,

• 1. Negatively, not by the Priest nor Levite, vers. 31, 32.
• 2. Affirmatively, How and by whom it was, vers. 33. The good Samaritane he did it.

Those who helped not, are noted, 1. By their Profes∣sion or Calling, Preist, Levite. 2. By their Dispositi∣on, which is generally notified and expressed [They passed by] And then particularly exemplified from the manner of it [They saw him in the way] and yet passed by on the other side.

[And by chance.]

This word (And by chance) being lighted on we must speak something of before we speak of the Persons.

The Greeke word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies properly it fell out, or it came to passe: viz. by the providence of God so disposing or over-ruling the matter (though casually to the Priest) and gives thus much to understand.

[Doct.] There are chances that do fall out, i.e. Divers things in the passage of our lives which fall out to us casually or accidentally. Now nihil aliud in rebus casum vocamus nisi cujus ratio & causa secreta est (Aug. cont. Acad lib. 1) that we call casuall or accidentall, that comes betwixt the cause, and the effect, unknown to us, and hinders it, such there are to be met withall. See Eccles. 8.14. & 9.11. Deut. 19.5. Exo. 21.13. 1 King 22 34.

Many instances might be produced, the whole book of

Ester is a cleare proofe: What a chaine of meere casual∣ties, (if we looke only upon second causes) did concurre in the whole Story? as in the offence of Vashti; in the promotion of Ester; in the Treason by the two Chamber∣laines; in the Discovery by Mordecai; in the wakefullnes of the King; in the opening of the Chronicles; in the atten∣dance of Haman; in the acceptance of Esters request. I will give you a Reason.

[Reason.] God is pleased to have it thus, that his providence may be seene the more: For in things done by particular cau∣ses according to their intention, we usually ascribe it to them; but when an intercurrent action comes (which we call Chance) that belongs to the universall cause and we ascribe it to the Lord; whence it comes, that God usually in the dispersing of contingent things turnes them rather by accidentall causes, by casuall things, then by those causes that have influence into their effects; for therein his owne hand is most seene, and the greatest glory gotten. Pro. 16.14.

[Object.] If this be so, that chance fals out, may we not demur with the Philistines in what happens, whither it is God or For∣tune that smites us?

Chance or Fortune is taken two wayes; either for a cause it selfe opposed to the Divine Providence (as Epi∣cures, Philosophers, and many of the Vulgar take it;) And so it is a very Fiction, meere Fancy and vaine conceit; the name of Fortune having bin brought in by errour and blindnesse (saith Lactantius Iustit. 3.29.) And thus did the Philistines conceive of it. Or els it is taken for the hiddennesse or secrecie of a cause; when the cause of a thing is secret and hidden from us; the appointment dis∣posing, and Providence of God is not seene of us (as here we are to understand it.) So that we need not que∣stion whither there is a cause or no; (For nothing fals out (no not a sparrow on the ground) but it is by Gods Pro∣vidence and ariseth from the universall cause of all) There is nothing done nor suffered to be done, but God either

doth it or permits it, seem it to us never so casuall, Pro. 16.33. See Gen. 24.15, 20, 21, 26. I passe this point with a word of Use.

[Vse 1] Boast not thy selfe of to morrow (saith Salomon, Pro. 27.1.) for thou knowest not what a day may bring forth. Canst thou conclude peremptorily what is in the wombe be∣fore deliverance? No more canst thou tell what the day travels with. Little did Iob thinke in the morning when he arose, that such tidings should be brought unto his ears before the evening; that that day travelled with such a birth, as the losse of his goods, Children, &c. and he be left as poore and naked, as he was when he first came into the world. Ahab, Saul, Haman, thought as little they should so speed, having made such strong preparations as they had made, to effect their purposes. Be the Cause never so faire, yet the Effect expected may proove abortive, and that fall out thou never lookedst for; daily experience we have of this, and that Proverbe verifieth it, Man purposeth but God disposeth at his plea∣sure.

This Doctrine well learned will cause us, 1. To be a∣boundant in Prayer, as you see Abrahams Servant was, Gen. 14.12. It will free the heart from distracting cares, wherewith it is so often disquieted about the successe and event of things, 1 Peter 4.19. And lastly it will worke Patience in all Afflictions that befall us, Iob. 1.20.22.

Come we now to the Persons, first who helped not; They are first set forth by their Calling or Profession, one was a Priest, the other was a Levite: Both of them were Spirituall Persons, and were Ministers about the Temple.

The office of the Priest was to offer Sacrifice; burne Incense; sound the Trumpets; slay the Beasts; lay them on the Altar; dresse the Lamps; judge of Leprosie; in∣struct the people.

The office of the Levite was to set up and take downe

the Tabernacle; to beare it, and the vessels of it, &c. Numb. 4.3. Both were Ministers, both Iewes, both of Hierusa∣lem: These passe by the same way where the wounded man lay, Observe first

[Doct.] The way of the Priest and Levite is the same with that of o∣ther wounded men, Rom. 3.23, 24. Isay. 53.6.

Reason. They came from Adam as well as others and were in his loynes as well as the poorest and basest.

[Vse 1] If then they be tempted, wounded, spoyled, wonder not at it; the Divell is most busie with them more than with others, Zach 3 1. Luke 22.31. 1 King. 22.31. and therefore expect to find th••m assaulted, yea often foy∣led, they are men of like passions with your selves, Acts 14.15.

Did Papists believe this, would they deny marriage to Ministers, as if there were some new way laid out to Hea∣ven for them; and they in no danger of the sin of inconti∣nency, and so no need of that remedy?

Secondly we may hence observe,

[Doct.] That in the same way the event is not alike to all, Luk. 17.34, 35, 36. Luk. 23.39.40. The whole booke of Salo∣mons Proverbes is a proofe of this, (besides many instan∣ces that might be brought if need were) as in Moses smi∣ting the Rocke twice, he is blamed for it: The King of Israels smiting it thrice and is commended for it, but bla∣med for doing it not.

Moses numbers the people and is praised; David num∣bers them and is punished, &c. Abraham laughs and is commended, Sarah laughs and is reproved, &c.

[Reason 1] Some are in their calling, others not; as when God willeth Samuell to sacrifice; Phineas to execute judgement, which done by them when ca••led thereunto is plea∣sing; but for others uncalled to undertake such things, God approoves not thereof, nor will accompany with a blessing.

[Reason 2] Some aime at the right end, and observe due circum∣stances in their actions, which others do not: Moses,

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Samuell, Iehosaphat, Elijah destroyed Idolls and Idola∣ters, so did Iehu also; but not with a like successe: For Iehu had a base end, and what he did, he did with a cor∣rupt mind, poysoned with Ambition, 2 King. 10.31. He aimed therein at his owne Praise, therefore the Lord threatned to punish him, Hosea 2.4. though he blessed others.

[unspec 3] And lastly it is Gods good pleasure to have it thus, that we may know it is not in the way, nor in the meanes, see Eccles. 7.14. God hath made this contrary to that, he takes different courses with men, that men should not find the print of his foot-steps, so as to say God will certainly do thus or thus, for all his waies and actions are past finding out.

[Vse] It is a great error than to conclude peremptorily of the like event in that way which others have met withall be∣fore us. In the way of sin some have met with Grace, as St. Paul did, so David and others of the Saints, but doth it necessarily follow all shall have the like good hap? Some have bin taken in the act of their evill, as Belshazar, Herod, Ananias, Saphira, &c. All are not; some mens sins go before to Judgement, some mens follow after, 1 Tim. 5.24. Expect not ever the like event. Thus both in the waies of Iudgement, and in the waies of Mercy the event may alter; Pharaohs Bakers head may be lifted up and so the Butlers, but one to his ruine, the other to ad∣vancement: So in all other ordinary actions and passages of thy life observe it, and apply it as occasion shall be offe∣red, and learne to judge of things aright, not alwaies by the way and meanes, (though they promise faire) but acknow∣ledge God in all thy waies and undertakings, Pro. 3.6.

We spare any larger prosecution of these points: Come we more particularly to the Persons spoken of.

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, 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; 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. 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, 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, 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.

And when he saw him, he passed by on the other side] [Text.]

We have seene these Passengers described by their Pro∣fession, now see their Disposition. 1. Generally notified, in that they passed by on the other side. And 2. More par∣ticularly aggrivated, in that seeing him in the way, yet they passed by, &c.

They saw him then, and this was an aggrivation of their fault, in that they turned their faces from him whom they saw in misery.

[Doct.] It is a fault (which many are guilty of) to turne away the face from the afflicted in the day of their distresse, Obad. 1.5 Amos 6.6, 8. Isa. 53.3, Pro. 21.13.

• 1. It is a breach of Gods Commandement, 1 Thes. 5.14. [Reason] Comfort the feeble minded, support the weake, &c.
• 2. It is most unnaturall, as the Apostle sheweth, 1 Cor. 12 and argueth want of Gods blessed Spirit.
• 3. It shewes there is no feare of the Almighty in us, Iob 6.14.

[Vse 1] Such deserve Reproofe: First, such as will not step a∣side to visit those who are afflicted, but turne away their eyes and faces from them (as from an object that may not be endured to be looked on) out of a desperate resolution to doe nothing for them, fearing least their conscious eyes shou'd check their churlish hearts, for their barba∣rous inhumanity: Such would do well to remember what is said, Pro. 21.13.

These come short of the Charity of this Priest and Levite, yea these men fall below the very Beasts (as Sheepe and Swine) they will come and look upon the wounds and distresses of their fellowes, while these doe

what they may to put away the cries and groanes of those that be miserable.

A second sort are such as looke on and see, yet are no∣thing mooved nor affected with the distresses of their Bre∣thren, Ester 3.15. They with Haman are in jollity, whilst Shushan is in Perplexity: So Amos 6.6. These sort of peo∣ple jumpe with this Priest and Levit in their Charity and no whit exceed.

A third sort to be reproved are they, who adde affliction to affliction; it is wicked, miserum relinquere, but worse it is, miserum facere. If these Passengers be taxed for not hel∣ping this robbed Travellor, what thinke you shall their punishment be that spoyled him? What do you other who charge the afflicted of Hypocrisie, and by your insolencies and other cruelties make more bitter their afflictions, gi∣ving them Gall for meat, and vineger to quench their thirst? Let such consider what is spoken, Ps. 69.24, 26, 27. & Psal. 109.16. It is dangerous to make their backs blew which are already black with smiting. This for Reproofe. Be we next perswaded.

[Vse 2] Not to turne the eye away from any, when by Gods Providence we are called to be eye-witnesses of their Calamities: Saint Austin seeing a poore miserable man tooke occasion thereby to admonish himselfe and his Company, Aut sumus, aut fuimus, vel possumus esse quod hic est.

St. Iames 1.27. makes it a badge of that Religion which is undefiled, to visit the Fatherlesse and Widdow: It would wonderfully affect the heart (as hereafter we shall see) and stirre up compassion in us; in which respect the Wiseman saith, It is better to go to the house of mourning then to the hous of feasting, Eccle. 7.2 And Pilate to move com∣passion presented Christ unto the Jewes scourged, saying, Ecce homo, behold the man.

[Object.] But I cannot endure such objects, my heart faints within me to behold them?

[Resp.] Yet thou beholdest daily objects that are worse and

more loathsome in the eyes of God, and his blessed An∣gells.

2. Christ looked upon a worser object when he loo∣ked upon thee, yet he turned not away his face; why dost thou from any of his members?

3. Do what thou mayst, knowing God accepts the will for the deed, if it be sincere.

Object. But say the disease be infectious, am I bound to visit?

Resp. No, unlesse thou be strictly tied by some speciall bond: We are not to thrust our selves needlesly into any danger.

2. Yet such would be spoken unto, as Daniell was through the Den: we may visit yet keep of the infection.

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.

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

[A Samaritane.]

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: 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. 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, 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, 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,

• 1. Through Gods permission (and that in infinite vvisdom) to provoke his people to greater care and circumspection of their wayes, [Reason.] Rom. 2.23.
• 2. Through the Divells instigation, that the Gospell may be blemished, and the Profession scandalized, and others kept off from it.
• 3. Through mans owne corruption, who naturally loves to dissemble, and nothing more.

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, 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; 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; 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, 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, 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, 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, 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, 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: 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, 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. 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. 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, 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;) 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: 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, 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: 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?

Resp. 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, 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, 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, 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, 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.

As he journied came where he was] [Text.]

Little did this Samaritane thinke to meete with such an Object for his Compassion, but while hee is on his way, and in his journy, he meets with one un∣expectedly.

Observe hence,

[Doct.] God serves himselfe and providence of us and by us then especially when we are in our wayes and following the workes of our callings, Exod. 3.1. Iudg 6.11, 12. 1 Sam, 9.3 19 Luk. 1.8. & 2.8. Mat. 4.18. Act. 9.3. Act. 8 26, 27. Luk. 24.27.

[Vse] Would we then find God in the tokens of his grace, and favour to us, see that he find us employed in our vo∣cations following our businesse, that he may know where to find us when he hath a blessing to bestow upon us, Psalme 109.31. He stands at the right hand of the poore to save him: The Right-hand you know is usually the working-hand, now at the working hand he stands to give a blessing, not at our left hand, to blesse us in

our idlenesse, so Psal. 16.8. Isay. 31.13.

You read Deut. 22.6. the whilst the Bird keepes her∣nest, and sits upon her eggs, or young ones, God under∣tooke the Protection of her; None might touch her or hurt her; but when she left her Nest and forsooke her eggs, she was in danger. Thus it is with him that keepes himselfe in his way, the Angels are comman∣ded to preserve him, Psal. 91.11. But going out and wandering from our place, we are like the bird that wandereth from her Nest, Prov. 27.8. lyable to Gods Judgement and the temptation of the Divell: Wher∣upon Saint Hierom gave this advice to his friend Rusti∣cus the Monke, that he would still be doing something, that so the Divell when he came might find him busie. Flies easily stick to the cold pot, but they eschew the pot that is hot and boyling; so is it with the temp∣tations of Satan, they light not so often on a stir∣ring and and active mind, as on the idle and sloathfull person.

[Doct. 2] Secondly we hence note,

That opportunities of doing good to others, which unex∣pectedly we meet withall in our waies are to be apprehended, and made use of, Eccl. 8.5. Pro. 3.27. Gal. 6.10. See 1 Sam. 30 5. 2 King. 8.5.

[Reason] Otherwise we controle Gods wisdome in whose hand it is to dispose of times and seasons.

[Vse] O that we were wise to redeeme our time. There is none of us but have more opportunities offered daily, both of doing and receiving good then we expected, or looked for, but who is so wise as to apprehend them? When we let slip an opportunity for our outward state, we can cry shame on our selves: What a foole was I, but many a faire opportunity God puts us upon to do good to our own soules which we sleightly let passe. To a∣mend this, consider

1. God gladly takes every opportunity for the doing of us good: If Iob be naked he laies hold on the opportunity

and cloathes him: If the Shunamites child be dead to quick∣en him: If Lazarus buried, he glad of the occasion, raiseth him, &c.

2. Satan watcheth upon every opportunity to do us mischiefe. If David be a little idle, he takes the opportu∣nity and tempts him to Adultery. If Ioshua the High-Priest staine his Priests garments and so come to minister before the Lord, Satan will take the opportunity to resist him, and tell tales of him: His sowing season is when men sleepe, which opportunity he looseth not.

3. The godly have bin good husbands of their time, and apprehended every good occasion offered. Paul will preach while a doore is open, and there is likely-hood of doing good. Cornelius and his friends will gather them∣selves together, when Peter opens his mouth and prea∣cheth the word unto them. Abigale watcheth the fittest opportunity both to reproove Nabal and pacifie David. And Nathan can observe his time, when to come in, and second Bathsheba in her suit for Salomon her son, &c.

4. The wicked also know their times (though not in those things which belong unto their peace) The servants of Benhadad can lie upon the catch and take every word that fals from the mouth of Ahab that will serve their ends, Thy brother Benhadad, &c.

Watch we then all opportunities, to apprehend them, wherin we may do good to others as well as to our selves. Sometimes it may so fall out a word of our mouths may stand them in great stead, as you see in that Example, 2 King. 8.5. such a time must be observed and appre∣hended. Sometimes it may happen, that to lend or to for∣beare to require our owne from them may do them as great a pleasure as to give so much at an other time, here we should observe the opportunity, so shall the worke be more beautifull and pretious, as you read, Eccles. 3.11.

Mystically: The journey of this Samaritane sets

forth unto us our blessed Saviour, his Descention from Heaven to us in the flesh. Quis est qui descendit de Coelo, nisi qui ascendis in Coelum, filius hominis qu•• est in Coelo? Saith Saint Ambrose, as we have it, Iohn 3.13.

Now he came where we were; First, when he was conceived in the wombe; for in the wombe of our mother we lay wounded, Ps. 51.5.

2. He came where we were, when he came into the World, Iohn 1.10, 11. And there he found us in the manger. Psal. 49 12.20. Man in honour understanding not, is like to the Beasts that perish: What was Man els but Beast having lost his excellency? Wherupon saith St. Bernard, Iumenta puto dicerent (si loqui fas esset) Ecce Adam factus est quasi unus ex nobis.

3. He came where we were, when he went into the Grave; we were but dead men; Death had taken us up captive and carried us into his Denne. Christ to redeeme us breakes into his hold; overcomes the strong man, binds him and sets the prisoner free, 1 Cor. 15.54, 55, 56, 57.

[Quest.] But when tooke Christ this journy?

[Resp.] Quando venit plenitudo temporis (saith the Scripture) Gal. 4.4. When the fullnesse of time was come; not in the beginning of the world; not so soone as man was fallen and wounded, but long after; it being deferred by the wisdome of God purposely that man might feele his disease, and see the need he had of helpe and re∣medy.

Nor was it fit that such a Prince as he should come with∣out his banners and triumphs before him.

But in the perfect age of the world he came to shew that with him he brought perfection; Perfect joy, perfect peace, perfect Salvation, &c.

[Vse] How can we but admire at the love and rare humi∣lity of our blessed Saviour thus to humble and abase himselfe, who being the highest should yet descend

downe unto the lowest, and come Ex alto from the height of Heaven, yea Ex altissimo from the bosome of his Father, to visite man a poore wounded crea∣ture.

When Elijah lay in his Cave desolate and alone, the Lord called to him and said, what doest thou here Eliah? May it not be said in this case to the Sonne of God, What doest thou here? Why camest thou to this forlorne and ab∣ject place?

We cannot thinke that our blessed Saviour had any busi∣nesse of his owne, and that he did take up the worke of mans Redemption and Salvation, by the way as he went, as this Samaritane in the Parable did the wounded man, but this was the maine errand and end he undertooke this journy for, Heb. 2.14. In which respect at the first moment of his Incarnation he is said to be given us of the Father, Isay. 9.6. Both natus nobis, and datius nobis, for us men Incarnatus (saith the Nicene Creed,) for us men Condemnatus, bred for us, dead for us, all for us.

Should a Prince come to a Dungeon, and but call or looke through the grate upon the Prisoner, as Ebedme∣lech did on Ieremiah; And Nebuchadnezer on Shadrach, Mesach and Abednego, the favour were great, and great∣ly to be esteemed of (especially when the party is out of favour and in great disgrace withall.) But to come into the Dungeon or Prison, and there eat, and drink, and sleep and keepe with the Offender, who would not wonder to to heare of such an act and admire so rare an example of humility and favour? But this of Christ is more, for should a King not only do (as before was said) for a Traitor that hath sought his life; but further for the good of such a one be content to be made a toade or frog or the meanest creature, it were not to be compared with this love of Christ; for betwixt the meanest of the creatures and a King, there is not so great a disproportion, as betwixt the Creator and the creature. One hand made them all,

and they were all made of the same matter, Earth and Dust, and when they are turned to Earth againe there is no difference betwixt them: But betwixt the Sonne of God and Nature of man there was no proportion at all. This then exceeds. Why didst thou wonder David at a farre lesse mercy, O what is man that thou so re∣gardest him! Psalm. 8. And thou Salomon admire that God should be pleased to dwell in a Temple made with hands, (which was yet as glorious as the wit of man could devise to make it) And thou Elizabeeh by way of astonishment demand, Whence commeth this that the mother of my Lord is come unto me? Behold I my selfe will come and dwell in the midst of you (saith the Lord.) And he hath performed his Promise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Evangelist, he dwelt with us, The eternall God is come from Heaven and hath planted his Tabernacle in the midst of us, and saith, touch me, handle me, Luk. 24.39. Like a good Physitian he presseth into the Pest-house of this contagious world, healing all our infirmities, disdaining none.

[Vse 1] Seeing then that it is thus, our duty is to entertain him chearfully; let us take up the Harpe and Timbrell, tune our soules into a pleasant Key; rise up and meet our God with a new Song in our mouthes, as Luk. 1.68. This will proove the heavy condemnation of the world in the end, that he came to his owne, but his owne received him not, Ioh. 1.11. First in not knowing him, 2. Not acknowledging him, 3. Not loving him, 4. Not be∣lieving him, 5. Not obeying him. All these waies we refuse him, much more when we persecute him, and slay him. as Math. 21.33. be not like the Bethlemites, who afforded him no better a lodging than the Oxes and Asses had, a Stable. The best roome is not good enough for his entertainment.

[Vse 2] And let it further instruct us by way of thankfulnesse to take a journy unto him where he is, who so gratiously hath come to us where we were, we owe him a visit.

Object. How can we go to him? Where he is we cannot come, Ioh. 13.33.

Resp. Corporally, as yet we cannot, but afterwards we may, Ioh. 13.36.

Spiritually we ought: And that, first by Contemplation, Col. 3.1, 2. 2 Cor. 4.18.

2. By Desideration; longing still for his presence, de∣siring that we may once be where he is, Phil. 1.23. 2 Cor. 5.8.

3. By Resolution or Determination, wi••h full purpose of heart cleaving close unto him, Act. 11.23. Phil. 3.8. Revel. 12.11.

4. By Imitation, still following his example in things imitable, doing as he hath done, walking in those steps he hath gone before us in, Mat. 11.29. Iohn 13.15. Ephes. 5.2. 1 Pet. 2.

Besides we come unto him in his Ordinances, Pro. 9. Luk 14.17. Mat. 22. Who can say the Church is too far con∣sidering the long journy Christ tooke? We come also un∣to him in receiving of his servants, and in visiting his distressed members, Math. 10.40. & 25.40. Thus come.

[Vse 3] And lastly, let us learne hence to have the same mind in us that was in Christ Iesus; to humble our selves and fi∣nish our workes of Selfe-deniall, that in due time we may be exalted: He was (as you see) content to descend from Heaven, and to take on him the forme of a servant for our good, and shall we refuse to do or undergo any thing for him and his? Ioh. 13.14. It is our sinne and shame, to refuse to stoope to any condition of Hu∣mility.

Whilst Rebecka was amongst her servants, she rode upon her Cammells, but when she saw Isaac walking in the fields, she lighted downe and covered her face with her vaile: Thus we though we are in our Ruffe or in the height of our pride in the company of others like our selves, yet to see Christ thus comming on foot, (as it were)

and humbling himselfe for us, let us leave our pride and high-mindednesse and be content to doe the mea∣nest office for the good of others. A humble Master and a proud servant is most unseemly, yea a shame intol∣lerable.

Remember the oyntment wherwith Mary anoynted Christ was in a broken box, so grace acceptable is in a bro∣ken heart.

And when he saw him he had compassion on him]

[Text.] He turned not away his face, as the Priest and Levite did, but so lookes upon his wounds as to have his heart affected with his miseries.

First then observe.

[Doct.] The eye affects the heart, Lam 3.51. Pro. 15.30. Psal. 119 158. Act. 17.16. Deut. 28.31, 32, 34. Esay. 1.7. 2 Pet. 2.7.

[Reason.] For the Eye is. 1. Sensus perspicacissimus: of all sen∣ses the quickest of apprehension; It can see the sky and starrs though farre remote; it goes out for a prey and brings it home in an instant, receiving species from the ob∣ject and so bringing home, (according to that of Aristotle) rather then by casting out beames, and darting out the visive faculties to the object (according to the opinion of Plato.)

2. It is Sensus efficacissimus; no sense so firmly imprinteth formes in the Imagination; what it sees once intentively, it sees many daves after.

3. It is Certissimus; things seen are most certainly known, and in that respect they move the more. I saw it, is an evi∣dent testimony: In which respect one Eye-witnesse we preferre (in divers cases) before ten Eare-witnesses.

[Vse 1] What a helpe then to the soule might the Eye be, being well used? But if ill, how great a hinderer? Certain it is the sight hath a marvellous influence into the speeches, thoughts and actions of men, Gen. 3.6. Iosh. 7.21.

2 Sam. 11.2. Most sins begin commonly at the Eyes, Sa∣tan dealing as the Chapman with his wares, who laies them forth upon the Stall that with the sight the buyer may be drawne in to buy, Mat. 4.8. The Eye is the Maid by which he woes the Mistresse. And so on the other side great helps they are to the spirit, when placed upon war∣rantable objects, whence it was (as is conceived) that A∣braham when he would stir up his soule to sorrow for the losse of Sarah, wept in the sight of the dead Corps, Gen. 23.2, 3. that behoulding it, he might be the rather mooved.

Make we then a covenant with our Eyes, as Iob did Cap. 31.1. and place them on such objects as God hath provi∣ded for them, that the soule be not intrapped but bene∣fitted.

First, Lift them up unto the hils, from whence thy salvation commeth, Ps. 121.1. To see God in Christ, is the most plea∣sant and durable object, Exo. 33.21, 22.23 Christ is the rock; when once we are in him, God will cause his glory to passe before us.

Secondly, the Creatures also we may look upon, pro∣vided that we see God in them, Isay. 40.26. Psal. 8.1 — 9 happy we thus to see them▪ or with those, Ioh. 2.23. So to see the works which God hath done, as therby to be the better induced to believe them.

Thirdly, we are to cast our Eyes upon our Brethren in their wants and miseries. Quod non videt oculus cor non dolet. Alexander the Great was reported to have, Cor durum & avarum; but his covetousnesse he overcame by his ambition of command and Empire, and his hardnesse by his Eye-pitty; for he seeing in Greece a great number of poore people that were naked and distressed, the teares trickled from his Eyes (saith Diodorus) and forthwith he tooke order that they should be furnished both with cloths and mony.

You read, Mat. 9.36. that when Christ saw the multitudes he was moved with compassion.

Fourthly, upon our selves: We should looke home∣ward, and with the Bird when she prunes her selfe, turne our Eyes into our own brests: Look on what you will, you may see somewhat that is a brand of your sin and shame; so shall your hearts be the better affected, as was Davids, Ps. 119.136.

Lastly, upon Gods Ordinances we should look; especially in the Sacrament of the Lords-Supper: When we see the Bread broken, and the Wine powred forth, O what a deepe impression should that make? Zach. 12.10.

[Vse 2] Secondly, it sets forth the blessed condition of the faith∣full departed, and taken out of this wretched world: First in regard of what they see not, Isay. 57.2. 2 Kings 22.20. Iosiah had a tender heart, it melted to heare of the threatnings; how would he have endured then to see the miseries of his country and people? therfore God tells him. His eyes shall not see that evill; he will first take him away by death: The like promise did God make to the young child of Ieroboams, 1 King. 14 13. And it was the Prayer of Luther, that he might not live to see the Judgements which he did verily believe God would bring on Germany for their sins, and therin God heard him, for soon after his death, the land was al∣most made desolate by the sword.

Secondly, in regard of what they doe see; though not (as yet) with their bodily Eyes, yet by Vision. But one day both they, and we shall see with these Eyes face to face, Iob 19.27. 1 Iohn 3.1. O think how great then that joy and happinesse shall be, when the Eyes both of soule and body shall be full! If the sight be such a working sense, what impressions then will they make upon the soule. In these respects why should it be thought a thing unlawfull to blesse. GOD for soules de∣parted?

[Vse 3] This is a terrour to wicked ones, who no sooner shall peepe out of their graves, but they shall see

him, whom they have crucified (with the scarrs and wounds in his sides which they have made) come in the cloudes to judge them, to see those they have derided and scorned to be taken up to him; to see all that they have delighted in burning about them, and them∣selves, with those they have drawne into sin (their own Friends, Children, Acquaintance, &c.) to be dri∣ven from Gods presence into everlasting vengeance, how this will affect their hearts, let them in time thinke.

[Vse 4] Lastly, desire we the Lord to cast his Eye upon us, seeing sight worketh so effectually on the heart. We read 1 Sam. 6.5. what advice the Priests of the Philistines gave their Princes who were stroken with Emerods, make Images, say they, of your Emerods, and Images of your Mice, which marre the Land, and you shall give glory to the God of Israell: Peradventure he will lighten his hand from you: Conceiting with themselves (as some con∣ceive) that God but looking upon the similitude of their loathsome disease and grievance (presented before the Arke) his bowels would be mooved with compassion towards them: Sure I am that David thought it enough to shew God his trouble, Psal. 142.2. And to say, As∣pice afflictionem meam, looke upon my affliction and misery, Psal. 25.18. This kind of cunning Martha and Mary used, Behold he is sicke whom thou lovest, Iohn 11.3 And so Hezekiah, 2 King. 19.14, 16. God never casteth his Eye upon any, but there he setleth his affection, and he never setleth his affection without an intention of blessing.

As Christ cured mens bodies with a word, so their souls with a look: He looked upon Saint Peter, and presently he repented: He looked on Zacheus and presently he was justified: He looked on Saint Mathew and presently he was called. Lord look on us miserable sinners that we are, and the bowels of thy compassion will be mooved, and our soules saved.

He had Compassion] [Text.]

His very intrals were affected, for so the word im∣ports even an affection comming from the bowells or inward parts of the heart, much like to that of a mother grieving for the misery of her chi••d, Isay. 49.15.

So it is said of that woman who contended before Salo∣mon for the living child, 1 King. 3.26. She would not endure that the child sh uld be divided; for (saith the Text) her compassion was kindled, her bowels were moo∣ved and did burne and yearne within her. And Gen. 43.30. we read that such was Iosephs affection towards his brother Benjamine. Accordingly Saint Austin defineth Mercy to bee a fellow feeling in our hearts of a∣nothers misery: And Gregory saith, it hath the denomination and Etimology a misero corde, from a miserable and woefull heart; because as often as wee behold a ma•• in misery, the minde (through com∣miseration being touched with griefe at his misery) doth, as it were, Cor miserum facere, vexe and tor∣ment the heart with a sympathy and a fellow-feeling of his misery.

And indeed there is a two-fold branch of Mercy; the one is referred to the mind and heart, properly called Mise∣ricordia, pitty, or compassion: the other to the word or work, called Miseratio, Bounty or Beneficence. They thus dif∣fer, saith Hugo: Misericordia est quasi fons in affectu, mi∣seratio quasi rivulus in effectu. The first is as the Fountaine in the heart and affection; the other as the River flowing forth to outward action, so we see in this good Samaritane: From whose Example first wee learne.

[Doct.] To be tenderly affected towards the afflicted, and so touched with the sight of others miseries as if they were our owne, Rom. 12.15, 16. Col. 3.12. Heb. 13.3. 1 Cor.

11.25. Examples see, Neh. 1.4. Dan. 10.2, 3 Exo. 2.6. 2 Sam. 11.10.

[Reason.] Humanity requires it: Every creature will commiserate such of their kind as be in misery; if a Swine be lug'd all the rest of the company will (in their kind) condole: If a beast be slain and the blood spilt, another of that kind spying it, will scrape Earth upon that blood, bury his fellow, and solemnize his Funerall with a kind of lamentation over him: And doth not humanity much more teach us to pitty the ruins and miseries of other men, Isa. 58.7.

2. Christianity much more enjoynes it: And that First, from the consideration of our owne frailty, Heb. 13 3. Secondly, from the consideration of our neere community, Rom. 12.5. 1 Cor. 12.

[Vse 1] Such then transgresse, who insult over their poore bre∣thren in their miseries, persecuting them whom God hath smitten, Psal. 69.26▪ dealing hardly with those who are afflicted (as Shimei did with David) drawing blood from the back, which was yet blew with the stroakes of the Almighties hand: So the Edomites in the day of the destruct∣ion and captivity of Iudah; (as we read in Obadiah) or like Iosephs brethren, when they had cast him into the Pit, They sate downe to eate bread and to bee merry, Genesis 37.25.

[Vse 2] They also are to be lesson'd who (though they afflict not yet they) affect not; they do not sympathize and con∣dole with the miserable, so as to be poore in their poverty, sicke in their sicknesse; they judge not their brethrens case as if it were their owne. Carkasses of Christians there are many; unbowelled persons, who are worthy to bee bewailed for not lamenting the states of those who are to be lamented, as Saint Bernard speaks.

[Vse 3] But be we all exhorted to this duty. It is but a rotten or dead limbe that feeleth not, when the head (or say it be the heele) is hurt. As Saint Austin speaketh on,

Psalme 130. Such want naturall affection; and that Saint Paul makes a note of one given up to a reprobate mind, 1 Iohn 3.17. Saint Iohn concludes the point; as we therfore desire assurance of Gods love, shut not up the bowells from our Brethren that are in need.

Objection. Say a man suffers for his evill deeds, are wee in such a case to bee affected with his suffe∣rings?

Respon. In the sufferings of sinners, if we look up∣on the glory of Gods Justice and the fruit therof in re∣gard of the good to others, so we are to rejoyce therat, Psal, 58.10, 11. But if we look on it as it brings misery upon the creature, so we must be affected with it and lament it, Luke 19.41. Rom. 9.2. 2 Samuell 16.1. Thus the Judge in passing sentence on Ma∣lefactors, is mooved with indignation as they are of∣fenders, but with Compassion as they are miserable men.

[Doct.] Secondly learn from hence,

That workes of mercy flow from the inward affection and compassion of the heart.

The Samaritane having his heart affected with the misery of the wounded Person goes to him and succours him; otherwise he would have passed by as the Priest and Levite did before, Iob 30.25. Isa. 28.10, 11. 2 Cor. 9.7. Heb. 13.3. This is that the Apostle meaneth, Col. 3.14. Above all things put on love, which is the bond of perfect∣nesse; because when love resideth in the heart, it will put together every faculty to do the worke perfectly it goes about. First it makes the mind and understanding of a man consider seriously of the case of the poore and needy, Psal, 41.1. it causeth him to devise how to re∣lieve and succour him, Psal. 14.22. Esay. 32.8. As you see it is in the mother towards the sick child. Next it worketh upon the memory and causeth a man to bethink himselfe to whom to go what he hath heard, read, found by experience, that will do good in such a case.

Then upon the will so as to be sorry for his paine, and to desire and indeavour every way his good, &c. and so at last it comes to vent it selfe at the Eyes, Tongue, hand and o∣ther parts.

[Reason.] And no marvaile: for this you know the heart is the first moover and Master-wheele in spirituall workes, that regulateth all and keeps all right and con∣stant.

[Vse 1] This then discovers a great mistake in the world con∣cerning works of mercie: For know assuredly the truth of an Alms consisteth not, either in the party to whom we give, whither he be good or bad (so he be in Necessity and Misery) nor in the quantity of what is given, whither it be much or little; But it con∣sisteth in our selves, with what mind we give, and from whence it flowes. If it comes from superfluity, we give because we have enough to spare, &c. or for importu∣nity of those that are in misery: Or inforced from us by warrant and authority, or through the gripes of a gal∣led and accusing conscience upon our sick-beds: Or from Examples of others who have gone therin be∣fore us; or from desire of applause and praise from men, or any such like end, it is not acceptable nor pleasing unto God; Profitable indeed it may bee to those who doe receive them, but small profit shall redound to such as do bestow them.

[Vse 2] See the reason, why men are so backward in works of mercy: Many pleas are brought by covetous ones for their excuse, sometimes they are poore themselves: Other times their charge is great; than they come thick, they have not for all, &c. but the true cause is, there wants a heart.

Look on mens backs, they are as fine as ever; there is no want; Look on their Tables, they are as full as ever, Houses as trim, Children as neat, here is no want: They have to spend upon their lusts in needlesse and contentious suits of Law, enough to entertaine the rich and wealthy

of the world with superfluous pompe and plenty: They have to cast away upon Doggs and Kites; vain delights and pleasures: yet nothing wherwith to succour the poore and needy in their misery; Where lies the want? Surely in the heart: Find but a heart, and you might find meanes enough. The soule is not yet drawne, Isay. 58.10. till that be, the purse will not open easily.

[Vse 3] O that we would be exhorted and at length prevailed with to get compassionate hearts within us. Put on (not the words of mercy, but) the bowels of mercy, saith St. Paul. To incourage you consider.

• 1 You els have little hope that you are in the body, 1. Cor. 12.12.25.
• 2 This is your Masters livery, Ioh. 13.35. by this we shall be known to be his.
• 3 The Excellency of it, for it excelleth Almes∣deeds; those beeing from without, this from with∣in us.
• 4 And lastly, Without compassion all we give is nothing, 1 Cor. 13.2. Luk. 22.1, 2, 3, 4. It is not quantum, but ex quan∣to, that God regards, Mat. 10.42.

Mystically: In this Samaritane we see what affectio∣nate compassion our blessed Saviour did beare to man∣kind, and whence those works of Mercy shewed to us did flow.

The Observations are these, first

[Doct.] As Christ tooke on him our nature, so he took our Passions and Affections, Ioh. 11.15. & 2.17. Mat. 8.10. & 26.38. Luk. 19.31. Ioh. 4 16. Hence he is said to be not only Ben-Adam, the son of a man, but also he was Ben-Enesh, the sonne of a fraile man. Psal. 8.5. And that for these Reasons.

• 1. For satisfaction sake: [Reason.] He that must satisfie for sinne, must take the punishment due to sin, Math. 8.17. Isay. 53.4.
• 2. For the strengthening of our Faith in the truth of his

• Incarnation: Had he not taken these, we might have doub∣ted whither he had bin man or no.
• 3. For Example sake; He was subject to hunger, thirst, &c. to teach us to be contented with it, 1 Pet. 2.21.
• 4. That he might be more compassionate towards us, Heb. 2.17. & 4.14.

[Quest.] How then could Christ be without sin, seeing passion in us is culpable?

[Resp.] There be some Passions sinfull and detestable, and some that be unblameable.

Sinfull, as in the Irascible faculty, despaire, &c. such he took not on him: But the other which are naturall and un∣blameable, he took, they not detracting from the perfect∣ion of his Person, nor of his Grace, nor of the work of our Redemption.

2. Those in Christ differed much from ours.

1. In the Object, his were carried only to objects good, but ours to evill.

2. In the Measure, ours often exceed and breake their bounds; his did never: Ours like Rachell are im∣portunate; as was Ahab for Naboths vineyard; his not so.

3. In the first Rise of them. Christ undertook them by a voluntary necessity; but our nature contracts them, inse∣perably.

4. His were ordered by right reason, they did go and come at the command therof.

5. There was no contrariety nor contradiction in Christs passions, as is in ours, which like wild horses pluck contrary waies, as you see in one and the same man, who is proud yet an adulterer, &c.

6. There was no instability nor inconstancy in his, as is in ours; with Ammon now we love Thamar, but by and by hate her.

7. They in Christ never disturbed Reason; ours doe; in him they were as water in a cleane glasse,

stirre the glasse and there ariseth up no mud, but in us they are as water in a muddy and durty glasse, which if you stirr presently it groweth dimme, and the mud a∣riseth.

[Vse] Hence we may be informed of the lawfullnesse of Pas∣sion and Affection. Christ was without sinne, yet not without them: Yea so farre is it from being a sin to have them, as that is a sin to be without them, 2 Tim. 3 3.

[Object.] Gal. 5.4. Colos. 3.5. the mortifying of our affecti∣ons is pressed.

[Respon.] The Carnality, or inordinatenesse of Affections is struck at, not the Affections themselves. Now they are inordinate, either when they are placed on a wrong object, (as not loving, desiring, fearing, grieving for what we should) or els when they come short or exceed their due measure, missing their just proportion: Herein lyes all the Error that is in our affections: Which Error is that the Scripture condemns and true grace in some good measure rectifies, becomming as an auriga to them to keep them in and order them that they draw not the Chariot of the soule out of the way.

[Vse 2] Secondly; we are hence to be exhorted that seeing Christ did thus much for us and stoop so low, we by way of thankefullnesse would chearefully take up his reproaches Heb. 13.13. Men are content to take the honour of Christ, but they are loath to take his ••••ame; he took our worst, as well as best; even the infirmities and weaknesses of our natures; and shall we think much to take his worst, which yet is to be preferred to our best? It is a sweet speech of holy Bernard: So much the more base thou art borne and become for mee, by so much the more thou art deare unto my heart and to my soule in this regard.

[Vse 3] This likewise may comfort the godly against inordinat∣nesse of Passion: The valiantest and tightest ship is some∣times beaten with waves, and carried by the fury of the tempest, not direction of the Pilot: It is no rare thing to

find the holiest men most passionate, 2 Sam. 18.33 Iam 5.17. our comfort is, Christ hath sanctified as well our affections as natures.

Secondly observe we,

[Doct.] Christ was full of Compassion while hee was upon the Earth and exceedingly affected with mans misery. See Math. 9.36. & 14.14. & 15.32. & 20.34. Luke 19.41.

It is observable in the works and cures Christ did, still the Scripture adds this, He was touched with compassion. And hence it is that his mercies are said to be tender mercies, Luk. 1.78. Or Bowells of mercy, even such as is in a tender Mother towards her distressed Child, Heb. 2.17, 18.

[Vse] This may incourage us to come before him, seeing he is so compassionate a Saviour, Heb. 4.15.16. Doth po∣verty lye upon thee? Hunger bite thee? Sorrowes and Afflictions grieve thee? Death feare thee? O remember Christ knows what all these things meane, and suffers with thee in all thy sufferings; Peare not then, but go thou unto him, and rest affured of deliverance in due time.

[Vse 2] Still this sets forth unto us Gods love in mans Redemp∣tion. In the worke of our Creation we saw Gods outside (as it were,) Psal. 90.2. Or his fore parts, Rom. 1.19. And in the giving of the Law his back parts, Exod 33.25. (for so in things passing he shewed himselfe as passing) but here in the work of mans Redemption we see in his very heart and bowels.

In that great deluge which covered all mankind, it is said that the fountain of the great deeps was broken up, and the windowes of Heaven were opened, Gen. 7.11. So in this spirituall deluge, the springs of Heaven have bin opened to us, and bowels of mercy have appeared: Let not us shut our bowels against him, but be affected as he is.

Thirdly observe,

[Doct.] The love and compassion that Christ bore towards us was the mooving cause of our Salvation and happinesse, Gal. 2.20. Revel. 1.5. Isay. 43.25. 1 Pet. 1.3. Tit. 3.4. where the impulsive cause is set down by three words, kindnesse, love, mercy.

[Vse] Let us with the Church acknowledge, Isay. 20.12. Lord thou hast wrought all our workes, and say of all spirituall things as Iacob did of his wealth, Gen. 33.11. God hath had mercy on me, and therfore I have had all these bands. Re∣nounce merits, human satisfactions. Moses hand was leprous while it was in his owne bosome, so is ours in our own righteousnesse; but if with doubting Thomas we put it in∣to his side we are well: Live and die with that saying of that Martyr Lambard, None but Christ, none but Christ, Abraham must out his owne country if he will to Canaan.

[Vse 2] Great comfort and incouragement to poore sinners cast downe with the sence of their own vilenesse and unwor∣thinesse: Alas there is nothing in them to moove God to be gracious in his Christ, to shew this mercy on them as to die for them, &c. Why what was required of those that were stung with fiery Serpents, but to looke up? There is nothing in thee, yet there is something in Christ, out of his owne bowels he can fetch arguments enough to moove him to do thee good and to save thy soule.

Fecit mihi magna potens, said the blessed Virgin Mary, He that is mighty hath done great things for me, and holy is his Name. Fecit mihi, nec in me, nec per me: Neither in me, nor by me, but to me and for me. Acknowledging her selfe no Agent, but a poore Patient in the blessed work of her Re∣demption.

I remember a speech of M^r. Bradford with which I shut up this point, Well might I doubt of my Salvation feeling the weakenesse of Faith, Hope, and Love, that is in me, if these were the grounds and causes of my Salvation; but whilst we build on Gods mercy through Faith in Christ we build up∣on a Rocke.

[Vers. 34] And went to him and bound up his wounds powring in oyle and wine, &c.

The Compassionate heart of this Samaritane, discovers it selfe in the outward acts of mercy; eye, hand, foot, tongue, purse are set on work by it.

[Doct.] A compassionate heart is neither idle nor unfruitfull, See Iob 29.11, 12. & 30.25. & 31.16 Act. 3.2. & 9.36. & 16.15. Luk. 19.16. Mat. 15.32.

[Vse.] By the fruits then you may know it, where a com∣passionate heart is, good works will attend. If you examine Charity by this Rule, you shall find but little.

Some mens Charity affoards no comfortable words, their language is not healing, comforting, pittying, but (as Shemies to David) wounding, piercing and insulting: These are (thus farr) worse than Dives his Doggs, they licked the Soares of poore Lazarus with their tongues.

There are others who speak pitty, but do none, they are S. Iames his Almoners spoken of by him: They will blesse you but without a crosse, or like Nepthali, they give good∣ly words, but that is all.

Were the poore and needy like Ephraim fed with wind, their alms were good, but being not so, the poore may an∣swer as Hushai to Absolon, the counsell is good but not at this time.

And there are those who do something, but as good as nothing: Give them, O Lord, what wilt thou give? Give them dry breasts and a miscarrying wombe (saith the Prophet) though the brests of these men be not altogether dry and without the milk of Charity, yet their wombe miscarries.

For first; when they give they give of that which they know not how to make use of: The Rule is to cast our bread upon the waters, Eccles. 11.1. [Bread] that

which is necessary, not superfluous: Ʋtantur divites super∣fluis, dent pauperibus necessaria; saith Saint Austin de verb. Dom. Let the rich enjoy their superfluities, and re∣lieve the poore with necessaries; let them use those things which are bought at high rates; and give the poore such as are good cheap. Thus did our blessed Saviour, when he fed the poore that followed him; he turned not their water into wine (as at the Marri∣age in Cana) but multiplyed their Barly loaves and fishes.

And as it must be necessary, not superfluous or over∣dainty; so it may not be the base or refuse: Though it be course, yet it must be wholsome. Christ hath from the hands of many not superflua sed reproba: it is moul∣dinesse gives the Bread, the Fly which gives the meat, the Moth which gives the garment: were it not for these the poore should never have what is given.

The Samaritane in our Text, you see powred in wine and oyle into the wounds of this distressed creature, and what could be more usefull?

Next in giving they faile in circumstances, God loves a chearefull giver, 2 Cor. 9.5-7. Prov. 3.27. Eccles. 9.10. Tit. 3.1. These liquors that powre out them∣selves, and drop of their own accord, are esteemed better than those which are squeezed and pressed out by violence. These give, but it is grudgingly; their gift sticks long in their hands before they part with it: It is long before the Purse can be found; then before the hand can get in, then before they can get change; and when they give they do it in such a manner, as if the hand had stoale from the heart una∣wares, and that the Eye were displeased with the dis∣covery of the theft: But Qui moratur, neganti proximus est, (saith one) yea many times a quick deniall is to be preferred before a slow grant.

2. God loves a righteous giver, Psal. 112 2. Mich. 6.8. Quaerit Deus dona, non spolia (saith Saint Ambrose) God

requires gifts, not spoyles. Some stick not to buy a burying place for strangers, but it is with the price of bloud. They build Hospitalls for children with their Fathers bones. Quale est illud munus (saith Saint Au∣stin) quod alter cum gaudio accipit, alter cum lachrymis amittit: It is a woefull Charity when one laughs, who receives; another weeps, who looseth: Zacheus his practise is commendable, and imitable; Halfe my goods I give to the poore, and restore to him I have wronged foure-fold, Luk. 19.8. Do ex meis, Reddo ex alienis. I restore other mens goods, I give of mine owne, Quod dedistis, dicitis, non quod abstulistis (saith Saint Ambrose) you talke of what you have given, not of what you have taken away: Such offrings are in Gods esteeme, but as the price of a Dogg, and hire of an Harlot.

3. God loves a good intention in giving: What we do this way should be done in simplicity, Mat. 6.3. Luk. 14.13, 14. Rom. 12.8. A Pharisaicall giver (saith Saint Chry∣sostome) Dat sibi non Domino, and what reward can he looke for? The applause of men; Verily (saith Christ) they have their Reward: Let them take and pay themselves: But I must take leave to tell such, that they lay not up their treasure in Heaven, but in the tongues and eyes of men, and such Chests have neither lock nor key to keep what is put into them.

I spare to speak of other circumstances, by this that hath bin said, it i•• evident enough, that the charity of the world is stripped and left as bare and naked as the wounded man was, which our Text speaks of.

[Vse 2] I would before I leave this generall, exhort you to works of mercy (it is no great fault to goe a little aside to salute a friend) Thou wouldest know if thou breathest, Chri∣stian; why the signe of it is thy Charity: Faith in∣deed is the life of a Christian, Gal. 2. but this is the breath wherby he is known to live, 1 Cor. 13.3. Iames 2.18, 27.

You have your pleas; you want meanes; your ability is small, charge great, &c. But say not so; if you have any bowells within you, something will be done: You will pitty, pray, comfort, and commend their case who are in misery unto God and others; nor is there any so poore but may helpe this way. Yea farther also something will be done in Deed: Say thou hast no mony to give, none to lend, yet thou majest go to the Physitian for him that is in need; yet thou majest go to the Physitian for him that is in need; thou wilt travell for him, watch with him, or do any service this way, which in some cases may be more beneficiall unto him than thy mony. Charity is not measured by the purse so much as by the mind. He that praised the widow for casting in her two mites into the treasury, hath also promised that if thou give but a cup of cold water in his name (having nothing els to give) thou shalt not loose thy reward. None may slip his neck out of the coller, but see he makes conscience of this duty: Especially those who are rich and have ability, and outward sufficiency enough. Re∣membring what S. Iames tels us, Iam. 1. ult. This is pure Re∣ligion and undefiled, because true Religion is ever accompa∣nied with true mercy.

Question, But of what are we to give and how much?

Resp. Saint Chrysostome saith, that whatsoever is above our necessary maintenance is not ours, but the poores, and to retaine this from them cryeth into the Eares of the Lord for vengeance, as doth the wages of the labourer deteined.

Now that may be accompted needfull or necessary,

1. Which Nature requireth, as meat, drink, cloathing, without which the body cannot but pine away and perish Lam. 4.45.

2. Which our Estate (wherin God hath set us) re∣quires: As Bookes for Schollers, Instruments and Tooles for Artificers: And so for publike persons and men of great place and birth, such sufficiency as is meet and fit

for the maintenance of the same: For what is Superfluous for a private Person, may yet be but necessary for a publike, 1 Tim. 3 2 & 4.16.

3. Which the Charge committed to us requires, and that for present Provision, 1 Tim. 5.8. As also for future, 2 Cor. 12.14. Certain it is, that Scripture hath not determined the quantity or measure of what we give, but left that to the discretion of the prudent Christian to order, 2 Cor. 8.7, 8. & 9.7. only in the generall it is required that we must give largely and liberally, respect alwaies being had to our owne estates and abilities, and the necessity of our Brother; Keeping (as we are counsel∣led) our own wells full that our selves and ours may drinke, letting the over plus (or wast as it were) to run abroad in the Streets, Prov. 5.16. Act. 11.29. Notwithstanding in cases of urgent necessity and great extremity we are to straine our selves above our Abi∣lities; of this we have an example in the Primitive Church Act. 2.45. & 4.34.35. Thus much in Generall: Now to the Particulars.

[And went to him. [Text.] ]

Observe here,

[Doct.] A Compassionate heart will carry us to them who are disabled from comming unto us, and yet want our helpe. See Matthew 25.36, 43. Iames 1.27. 2 Tim. 1.17.

[Vse 1] In this particular of visiting the sicke, and such as are in misery let our compassion be manifested as well as in any other particular whatsoever; it being a Christian du¦ty, and one of the chief points our blessed Saviour will exa∣mine us about at the last day, Mat. 25.

You know the Scholler that must passe under a strict examination before he take his degree in Schooles, or o∣therwise will study well the Question in which he is to be examined and tried: Our Saviour hath before hand

told us, what it is that we are to be examined about at the Judgement day; It is our wisdome to be aboun∣dant therin, that we may yeeld a comfortable answer ther∣unto.

As this concerns all, so some in speciall, Over-seers of the poore, whose duty it is to go from house to house, from family to family, and take speciall notice of the ear∣nings and expences of the poore and needy. A••d to en∣courage both them and others to this duty: It may not be forgot that,

First, we shall hereby the better know whom to re∣lieve, and how to proportion out our Charity, according to the kind of want and necessity of the poore: What the Queene of Sheba spake of Salomons wisdome, It was a true word which I heard of thy sayings and of thy wisdome in my owne land, howbeit I beleeeved not this report till I came and saw it with mine eyes; but loe the one halfe was not told me, for thou hast more wisdome and prosperity then I have heard by report, &c. So shall we be forced to say of the condition of m••ny poore and needy; we heare much yet the tenth part of their poverty and misery is not known, except we go and see it.

Secondly, much good we shal do unto our selves hereby, we should not be so often visited, nor have so many at our doors if we visited oftner.

Yea we should learn Temperance and Sobriety, and just oc∣casion would hereby be administred unto us of thankfulnes, seeing God hath dealt so bountifully with us above many of our Brethren.

Lastly, it would not be forgotten how in visiting the poore, we visit Christ himselfe in them, who hath done the like for us, that were in a far baser and meaner estate, as the next point shews.

In the Mystery is set forth unto us Christs further love, in that he came not only where we were, but

[Doct.] He came unto us as a visitour, not to see the world, but 〈◊〉〈◊〉 save the world, Ezek. 16.6, 7. Luk. 1.68, 78.

More particularly, you know a visitour comes before he be sent for, freely of his own accord and mind. Thus did our Saviour; we sought not after him, before we sought him, he was found. True it is now and then we might heare some holy man or other cry, Make haste O Lord and let thy tender mercy prevent us; for we are in misery and brought very low: Helpe us O God of our Salvation, for the glory of thy name, and deliver us and purge away our sins for the names sake. Psal. 79.8, 9. O that thou wouldest bow the Heavens and come down, Isa. 64.1. But these very groanes and cries came from his Spirit, of our selves none could ask nor seek for help.

2. A Visitour comes with some reliefe and comfort to the dis••ressed; he will speak comfort and do something that may added unto it. Thus did Christ, how lovingly and gently did he speak unto us, easing the anguish and sorrow of our languishing and distressed spirits, Math. 11.29. & 5.2. & 9.2, 22. Marke 6.50. Iohn 16.33. Nor was he wanting in praying for us, Luke 22.32. Heb. 5.7. Like a good Visitour his hand seconded his tongue; He felt the pulse and touched the soare, ta∣king poore infants in his armes, Putting his hands upon them and blessing them, Mark. 10.4. he laid a plaister to the eyes of the blind, Ioh. 9.6. touched the stammering tongue and put his finger in the deafe mans eare, Mark 7.33.

All of us might truly say, My wounds stinke and are cor∣rupt, Ps. 30.5. yet that hindred not. Yea like a gratious Visi∣tor, he comes with his salves and oyles to heale our wounds, who were at point of death, and in no one point of a gratious visitor was hee wanting, as wee shall af∣ter see.

[Vse.] Should not this then put us on, as to break forth into the acknowledgment of his mercy, so by way of thankfulnesse to visit those who are in distresse and misery? How can we say the love of Christ dwelleth in us, when this duty is neglected? To urge then what was before exhorted too,

be we never so rich and honourable, let us not dis∣daine to visit the distressed though poore and loath∣some.

It was a noble speech of Placilla, the most devout wife of Theodosius the Emperour, who being blamed for visi∣ting the sick, and ministering unto them with her owne hands, answered; It well became her to consecrate the mi∣nistery of her hands to him who had bestowed the Empire on her husband, and done more for her. None can be so base and loathsome as we by nature, nor any on Earth so rich and glorious as was our Saviour (God equall with his Father) Therfore seeing he thus abased himselfe for our sakes; let us for his not disdain to performe the meanest office to the poorest Christian.

Object. But they are visited with strange and noysome di∣seases?

Resp. The greater their misery, the greater need of thy hand of mercy.

Object. But I indanger my owne life in visiting of o∣thers?

Resp. If thou beest a publike Person, thou art not bound to hazard thy life in particular mens cases: Publike persons are the common good and cannot make their lives pe∣culiar to one without injury to many: A good Father may not spend his substance on one child, and leave the rest beggars.

If a private Person and tied by speciall bond unto the visited: As the husband is unto the wife, the wife unto the husband, &c. such may, ye must in their place and calling expose themselves to danger, for performing of that worke which by virtue of their place belongeth to them; which (if in case the disease be contagious and infectious, yet) may be supplyed by others, substitu∣ted in their place, who are able and willing to performe the duties whereto they are deputed. It is not neces∣sary, that Darius should enter into the Lions Den, and salute Daniel there amongst those fierce companions; it is e∣nough

that he speaks comfort to him through the grate, as before was shewed.

And bound up his wounds, powring in wine and oyle. [Text.] ]

The used in those Countries Oyle to make the face to shine, and to annoint the feet therwith in their journies; So Wine to refresh their spirits, when they began to be faint and weary. This Samaritane makes a Physicall use of both: he cleanseth the wounds of this distressed man with the one, and allaies the pains, and mollifies the flesh with the other, then binds up the wounds when he had thus done.

From the letter we observe,

[Doct.] There is a necessary and good use of Surgery and Physick for the bodies health and recovery.

Phisitians and Surgions are of ancient standing, See Gen. 50.2. 2 Kings 20.7. And the practise war∣rantable, Ier. 8.21, 22. Math. 9.11. Colos. 4.14. 2 King. 20.7.

Why else hath God put such virtue into herbs and plants, and other creatures serving for the curing of diseases, which are hidden and unknowne to us till found out by the industry of man? God created the Physiti∣an, Eccl. 38.1. and hath put into him the knowledge of nature, therefore honour him.

[Vse 1] The carelesse neglect and contempt of Physicke is justly culpable: The Iewes detest all Physitians, and have this Proverb, Optimus inter medicos ad Gehennam; but we have now to deale with Christians; there are those who will not endure to heare of Physick, pleading many use it but are never the better for it, nay much the worse, as the woman in the Gospell, who suffered many things and spent all under the Physitians hands, but had no helpe, &c. Let such remember, this may so happen through the insufficiency of the meanes, they deale with such as are ignorant and unskillfull; or else they trust too

much unto the meanes, not seeking for a b••••ssing from the hands of God. In these and such like cases let not the thing it selfe be blamed: For upon the l••ke ground meate, drinke, or any other Blessing, may be re∣jected.

Others there be who use it, but either waywardly or wantonly: The former sort are those, who will not be cured (as God spoke of Babell) through the••t disorder. The other sort are they who out of pride of nicenesse, wil be physicking of their bodies for warts or pimples; Law and Physick are for necessity not sport. These offend against this Doctrin.

[Vse 2] And would be exhorted to count it as a mercy of God (and so to take it) when in our necessities the help of Phy∣sick is offered, and may be had; only these caveats would be given.

First, Use such meanes as God hath ordained, and have a naturall power or virtue in them to help and cure. As for charmes and spells, they have not any power in them either by Creation or any Ordinance of God. Satan is an expert Physitian, and God for the tryall of us often suf∣fers the cure by such meanes, 2 Thes. 2.10. But it is better to die of the disease then to have the Divell for Physitian.

Secondy, trust not to the means, 2 Cor. 16.12. but seek to God for his blessing therupon.

Mystically] Christ plaid the Physitian in our Redemption, then he bound up the wounds of miserable man, when as by satisfying his Fathers wrath and Justice, he obtained the remission and pardon of our sins. He powred in wine and oyle, when as by the preaching of the Law and Gospell, he brought man to righteousnesse, so as that he was capable of this mercy and grace.

Two things especially then may hence be noted for our Instruction.

First, Though man by sinne be desperately wounded, yet by Christ those wounds of his are bound up and healed.

[Doct. 2] Secondly, It is by wine and oyle, the preaching and applying of the Law and Gospell, the threatnings and terrors of the one, the comforts and promises of the other, whereby he ordinarily works this cure on us.

For the former, Christ is the Physition of our soules, He it is by whom our wounds are bound up and healed, our sins remitted, Mal 4 2. Esay. 5.3. & 35.4, 5, 6. Ephes. 1 7. Act. 3 26. & 5.31. 2 Chron. 30.20. God healed the people, i.e. forgave them. So Psal. 147 3. Isay. 6.10. what the Prophets there speake of healing, the Evange lists, Math. 1••.15. Mark. 4.12. expound for∣giving. Now if you aske how this is done? I answer briefly.

1. Christ covers our sins and binds them up in Iustification it being a thing without us.

2. He heales our sinnes and soares, in Sanctification, working a righteousnesse inherent in us; both these are from the blood of Christ, and by both we are healed.

[Vse.] Great incouragement to poore sinners. The whole world was wounded, a great Patient it was; but here be∣hold, Magnus venit medicus, &c. a great Physitian steps in to our succour, who undertakes the cure: It was the Di∣vell only that gave the wound, and God only that gives the remedy: Hell slew us, and Heaven must helpe us: For this purpose the Sonne of God was manifested that he might destroy the workes of the Divell, 1 Ioh. 3.8. and amongst all the works of the Divell none more mighty and malicious then this, the wounding of the souls of men by sin.

Divers notable grounds of incouragement we have to come unto him for help.

First, He rejects none that seeke unto him, Psal. 30 2 while he was on Earth, whoever came to him for help that he took exception against? See Math. 12.15. Luk. 4.40. Luke 22.51.

Secondly, There was no disease that he refused to under∣take

the cure of: Leprosies, Luk 5.12. Dropsies, Luk. 14.2. Agues, Mat. 8.15. Palsies. Mat. 9 2. Issues of blood, Mat. 9.20. Blindnesse, Ioh. 9.1. Deafenesse, Mark. 7.32. Dumbnesse, Mat. 15.30. Lamenesse, Math. 21.14. Lunacies, Math. 4.24 yea every kinde of disease he healed and cured, Mat. 4 23. whether old, as Ioh. 5.5. Mark. 5.25. Luk. 13.11, 12. or new, as Mat. 9.18.

Thirdly, No Time came amisse to him, Holy-day or working-day; yea after he had spent himselfe in preaching, when Even was come, and the Sun down he healeth, Mark. 1.32. Luk. 4.40.

Fourthly, Nor Place, the high-way-side, there he cured blind Bartimeus, Mark 10.46. In the house, Mark. 5.41. Luk. 4.38. In Cities and villages, Math. 9 33, 34. De∣sert places, Mat. 14.13, 14. and oftentimes in the Synagogues and Church-Assemblies, as Mat. 21.24. Mark. 3.3. Luke 13.10, 12.

Fiftly, He was wonderfully ready and willing to help: He did not stay till he was sought unto, but of his owne accord (full oft) and unrequested, Luk. 6.6, 8. & 7.11. & 13.12. & 14.2, 4. Ioh. 5.6. & 9.1, 6, 14. this is that spoken of, Isa. 65.1.

Sixtly and lastly, He was very free, taking nothing for the cure, Hos. 14 4. only willing them to shew themselves unto the Priest, Luk. 17.12. All these were bodily cures. And Christ did shew his power in curing these the better to draw us to seek to him for the Salvation of the soules of us and ours: So Mat. 8.17. q. d. this was done to teach men that this was he spoken of by Isaiah the Prophet, who should cure our souls and make satisfaction to God for all our sins. All bodily diseases were punish∣ments of sins: now removing these, he would give them as pledges of the removing of sin too, as he did to him sick of the Palsie, Mat. 9.6.

[Vse 2] It may next discover the miserable estate of those who despise and reject help offered by Christ: Sin (saith S. Au∣stin) aut sanabitur aut damnabitur, it must be healed or

damned; Gods Sonne would heale it by his blood, but they will none. They (like Babylon, Ier. 5.1. and like Ephraim, Hos 7.1) break out into more wilfullnesse: And with desperate Porus will not suffer their wounds to be dressed: Refusing cure, comfort, advice, plucking of the plaisters slinging them into the Surgeons face; such must needs perish, 1 Sam. 2.25. Act. 3 23. their wounds wil rankle and fester, fester and rot, not being bound up nor mollified with ointment.

[Vse 3] But as for those, who have cast themselves upon Christ for help, it is as impossible they should miscarry as for Christ to forget himself; he stands upon his name and praise, which if he should want, he should suffer most and be the greatest looser.

Object But my wounds are old and desperate: Sins they are of long continuance sore sicknesses & of long durance?

Resp. Be they what they will be they are not past Gods cure: He can as well cure desperate diseases (even the re∣medilesse consumption, the dead Apoplexy, the filthy lepro∣sie of the soule,) as any other small malady, or little faint∣nesse, In doubting what do we other then detract from his skill and derogate from the virtue of his blood? Read Isay. 1.2.—18. See what a desperate cure there was, yet ver. 18. he undertook it, so in Manasses, Matthew, Zacheus, Mary Magdalen: All these examples are re∣corded in Scriptures for our incouragement.

Objection, I doubt not of his Power, but of his Will; I know, if he would, hee could make mee whole?

Respon. If so; why then doe you thinke there is greater probability of pardon, if your sinnes were lesse and fewer, then now they are so many, and of such a nature? This discovers that your discouragements arise from hence, that you think he cannot rather then that he will not.

2. And why doubt you of his will, seeing that he hath called you to come, Math. 11.28, thrust away none that e∣ver

came, and getteth greater praise unto himself in under∣taking desperate cures, then small and petty diseases and infirmities.

Objection, But why am I not then cured? Still my wounds stinke and are corrupt; as passionate as ever, earthly minded as ever, backward to holy duties as ever?

Resp. You must know. 1. God cures by degrees, that proud flesh may not rise up; nor doth he cure here in this life so perfectly as hereafter; sick men must have a little and often; Grace like hot water must be taken a little at once.

2 Some wounds are more cankered and festered then o∣ther some; thou hast it may be lyen long in evill before thou answeredst Gods call, no marvell now if thou beest longer under hand.

3. Besides, you know some flesh is not so healing as other some is (as the swelling and angry) so it is with the peevish and techy nature, nothing will down nor please.

4. God begins his cure at the bottome, and heales upwards, so that it cannot be so easily perceived. The Kingdome of Heaven comes not with observation; A man sees his wounds are healed; but how or when, he sees not.

Object. But the cure goes backward; it is with me as with Ephraim Hos. 7.1 sin and corruption daily discovers it selfe in me?

Resp. Though you think so, it doth not follow therfore that it is so: is a wound because it smarts more then before, further of from healing?

Besides, it is not impossible that it should be as you say, but then fault your selfe; it is your carelesse diet, taking cold or the like, that puts the cure back; the ague may be got into a soare which keeps it from healing.

Quest. How may I know when my wounds are cured, sins remitted, &c.

Resp. When thy conscience is at peace, Rom. 5.1. I say not that this is ever found by them, whose sinnes are par∣doned; but sometimes or other and in some comfortable manner upon the use of the meanes it may be found, which being found it is an evidence the wound is bound up and healed.

Secondly, if we find more ability and strength for holy performances then before; you read Math. 9.6, 7. no sooner had Christ cured the Palsey man and for∣given him his sinnes, but as a pledge therof he gave him strength to beare his bed: Such strength he gives to all he cures, as that they are in some good measure in∣abled to arise and walke in a pious and Christian course.

Thirdly, if thou art cured thou canst endure to have thy wound rub'd, thy sins reproved; nay thou wilt reprove thy selfe often, and rub thy owne wounds, condemning those courses thou hast taken pleasure and delight in, 2 Cor. 7.11.

Quest. What must be dore after I am cured?

Resp. Go away and sin no more, least a worse thing befall thee Ioh. 5.14.

2. Shew thy selfe unto the Priest, and be thankfull, Ier. 17.14. Praise is the Fee God looks for; pay it with David, Ps. 103.1, 3. Ps. 116.8. And with Paul, Rom. 7 25. 1 Tim. 1.12, 14. and so go on thy way rejoycing with the Eunuch, Act. 8. Thus much for the Cure: now for the means, wherby Christ effected this which you see was with wine and oyle.

Thence we observe,

[Doct.] That wine and oyle applied to our wounds is the outward meanes which Christ useth to effect this cure.

What we may understand by wine and oyle I before shewed: I know there are variety of interpretations and conceits, wherwith I will not trouble you: give me leave to use that liberty which S. Austin saith a Christian hath in those Texts, which by reason of Allegoricall and figurative

expressions, are hard to be understood; and fasten upon that which I conceive most probable, delivering nothing contrary to the Analogie of faith, keeping within the bounds of Charity, Piety, Loyalty and Sobriety.

And so these outward meanes applied I understand to be the word preached, which is the power of God to Salvation, Rom. 1.16 searching betwixt the joynts and the marrow, Heb. 4.12.

Hence it is called the ministration of the Spirit, 2 Cor. 3.8. and the ministery of Reconciliation, 2 Cor. 5.18. And com∣manded to be preached, that through the knowledge of it Salvation and remission of sinnes might bee obteined Luk. 1.77. Act. 10 42, 43. Of this word there are two parts: Moses and the Prophets, Law and Gospell. The Law like Wine doth mundifie and search the wound; it is very searching and piercing even into the bowels of the belly, discovering sin (as before hath bin shewed) together with the loathsomnesse and fearfullnesse therof, and upon this discovery working in the soule shame and sorrow, Rom. 6.21. so that the poore soule roares and cryes out for paine, what shall I doe, Act. 2.37. and 16.30. The Gospell, that like oyle mollifies and supples: it mittigates the sharpnes and bitternesse of the Law, spea∣king unto the poore distressed creature as Naamans little captive maid said unto her Mistresse, 2 King. 5.3. would God my Lord were with the Prophet that is in Samaria, for he would recover him of his Leprosie. O that thou wouldest come to Christ, the eternall Sonne of God; he would beare the infinite wrath of his Father for thee and procure his favour, he would release thee of those impossible conditions the Law binds thee un∣to, and deliver from the rigour and curse therof, &c. Thus the Gospell makes knowne a remedy; it leaves not the soule in a forlorne hope, but gives assurance of life and Salvation upon easier termes then the Law doth, wher∣upon the distressed conscience lifts up the head; flie•• to Christ, rests on him, and is blessed for ever.

we read 1 Sam. 26. of David and Abishai how that both of them found their Enemy: Abishai would presently have smote him starke dead, but David awaketh him, telleth him of the danger, and admonisheth him to look better to himselfe; Thus both Law and Gospell find out the sinner, both meet with his wounds; the Law like Abishai would presently smite us with his Speare (the curse) to the Earth, yea to Hell at once: But the Gospell like David saith, Destroy him not; with Evangelicall mitigations the Lawes bitternesse is abated, and it permitted to take away only our Speare, and cruise of water; our rotten peace, and carnall confidence for our further awakening and healing: For which pur∣pose both are of great use. The Law not saving us without the Gospell, nor the Gospell without the Law.

Saint Ambrose sets this forth unto us by a similitude of the upper and lower Milstone, comparing the Law to the nether Milstone, which is slow and stirreth not; the Gospell to the upper stone, which is more quick and stir∣ring: Now as one without the other is unprofi∣table, for the lower cannot grind without the upper; but both together make good meale; so Iustification as fine flower is betwixt the Law and Gospell prepared for us.

[Vse.] In our ministeriall businesse then, let it be our care to follow Davids rule, Ps. 101.1. and imitate this good Sama∣ritane, in using both wine and oyle in all our cures. S. Iohn Baptist (whose tongue was as rough as his raiment) must go before Christ to prepare his way: And it were much to be wished that the Law were more urged and pressed and that Ministers had a greater measure of the Spirit of conviction, Iohn 16. So that the sinners of Sion might be afraid, and left as empty and naked, as Saint Paul was Rom. 7.18. Through the great neglect of this it comes that so few consciences are awaked, and the worke of Humi∣liation so dangerously sleighted: Questionlesse plau∣sibility

is no fit preface for Regeneration; winds and earth-quakes should goe before the calme and still voice.

Nor is it good to be continually in denunciation of Judgement; to presse the law too much on some spi∣rits, and too long may cause them to die under the wound and burthen: We are not only to destroy, but we must plant; not only to throw downe, but to build up. To conceale those mercies which the word af∣fords cannot be justifiable, though the persons we deale withall be vile and wicked: Act. 8.22. A little suppling oyle is usefull, as well as wine, mild lenitives as profitable as biting corrasives; whilst a man is in the state of na∣ture discomforts are not unprofitable, yet withall it shall be our wisedome to let in light at some crevice.

In short, Gregories temper is not to be misliked, Miscen∣da est lenitas cum severitate: sit amor, sed non emolliens, sit rigor, sed non exasperans. Eli put in too much oyle, doe no more so my sonnes. Iames and Iohn put in too much wine, when they called for fire from Heaven up∣on the Samaritanes: Medio tutissimus ibis. Our Con∣gregations for the most part are mixt, he walks by rule (whatsoever the foolish prescripts of our people are) who mixeth both: Moses and Christ met both upon the Mount (not Moses alone, nor Christ alon••) Mat. 17. both Law and Gospell are to be conjoyn'd. A two edged sword still we must carry in our mouthes if we would do good; and like the Nurse have both Dugge and Rod, or like the Arke wherin was both Manna and the Rod of Aaron, laying this ever for a ground that there is more mercy in Christ then sinne in us; So there can be no danger.

[Vse 2] And it may next admonish all to seek for the Salva∣tion of our selves and others in attending upon the meanes, the word preached. The Ministery of the Word is the hand of God, wherby he plucketh us out of sinne

and misery, as we do the beast out of the mire: And in this Ministery he will thunder and lighten in Mount Sinai (mans conscience) before he speake unto him in Mount Sion. If thou wouldest have thy wounds cured, submit thy selfe to the Ministery of both: Let the Law first do its office and be content that with that wine thou mayest be prepared for receiving of the oyle (the Lenitives of the Gospell.) Violence must be offered to our corruptions ere there can be roome for grace. Christ will never come into that soule, where the Herauld of Repentance hath not bin before him: David desires the Lord to purge him with Hy∣sop. Psal. 51. no matter how smarting so it may be hea∣ling.

And yet withall be carefull that you nourish not the disease against the Physick (as the manner of some is) who cry out for more Wine, thinking they are not humbled enough when it is high time to apply oyle un∣to the soare: he is cast down enough who is in case to heare of raising up: And he that hath his soule wrought to an hearty griefe for offending God, and a perfect and inward hatred of sinne is in such a case, Act. 2.37.

As for others who are deare unto us, whose good we do desire; let our care be to bring them to the means. There is some good hope of help and health, whilst we are under the Physitians hands. Thus Elkanah brought his whole Family, 1 Sam. 1.21. Naaman his company to attend upon the Prophet, 2 King. 5.15. Cornelius his Kinsmen and neare Friends, Act. 10.24. And the godly every one his Neighbour, Isa. 2.3.

[Vse 3] Lastly, let all such as yet lye under the terrours of the Law, receive hence comfort; For the yoake shall bee destroyed, because of the Oyle, Isay. 10.27. You are come to Mount Sinai, which burnes with fire unto blacknesse, darknesse and tempest; such terrours as made Moses himselfe say, Expavefactus sum ac tremebundus,

I quake exceedingly for feare: But here shall not be thy rest, there is a Mount Sion thou art hastening unto where thou shalt injoy the priviledges of the first borne, Gods purpose is not to leave thy soule in that distres∣sed case.

Satan (indeed) like Simeon and Levi with the Sichemites, take the time while we are sore to fall upon us; God doth not so, he will bind us up and powre in oyle of comfort in due time.

[Quest.] But why doth God suffer a wounded soule to be so ter∣rified with the wine of the Law, before he bring and powre in the oyle of the Gospell?

[Resp.] This God doth, as for the magnifying of other attributes, so especially of his mercy; which would not be so sweet unto us, if the terrors of Justice had not made us smart. A Prince will sometimes suffer the Law to passe upon a malefactor, and have the head laid upon the block before he pardon; and then mercy is mercy: it draws down teares, and works marvellously both on offenders and all that are Spectators.

Secondly, God doth this that he may hold and keep the soule from all revolt to former lusts: This Reason God gives why he lead not the children of Israel out of Aegypt, the readiest and nearest way; but through the wilder∣nesse (a way dangerous and desolate, full of fiery Ser∣pents, where they met with many dangers) that they might be afraid to return, Exo. 13.17, 18. Thus when God brings us out of the thraldome of sin, he leads us a painfull way indeed through many teares and sorrows, yea through the feare of death and hell, that we may not dare to practise sin again, nor think of returning to the practife of that we have so smarted for before.

Be we of good comfort then; for though there be pain and trouble in the way, yet there will be comfort in the end. He that was anoynted himself with oyle will use oyle as well as wine in the healing of all his Patients: In due time thou shalt heare of joy and gladnesse, so that the

bones now broken shall rejoyce. Only see that you fol∣low the means with Eliah; who when he had gone a daies journey, was called upon to eate, and when he had eaten he was willed a second time, to arise and eate; and after he had travelled fourty dayes, he must arise and eate again: Still attend upon the Word: It is an Aegyptian tricke to take away the means from thy soule, and yet expect the tale of bricke, (Joy, Peace, Righteousnesse, with other graces) as if straw were laied by.

And set him on his owne Beast. [Text.] ]

[Doct.] God hath given the Creatures to bee serviceable unto us; and that not onely for our necessity, but also for our utility and delight; as the Oxe to labour for us, the Horse to beare our burthens and carry us, &c.

[Vse] This we should take speciall notice of, as David did, Psal, 8. and in a speciall manner take great heed least we be unthankefull unto him who deales thus bountifully with us: Giving us all things richly to enjoy; or cruell and unjust to them, we shew our selves unthankfull unto him, while (as Iehu did the Messengers sent unto him) we put the Creatures behind us and in∣force them to fight against God in the service of the enemy Hos. 2.8. This is a provoking sin and causeth God in wrath to deprive us of these blessings, which we so abuse, Hos. 2.9.

We deale too hardly with the Creatures when we o∣verburthen them, and oppresse them, either with load too great, or journies too long, or pace too swift, or stripes too many, or meat too little; using them as cruelly and hardly (that work for us, travell with us, beare and carry those loads, that otherwise must lie upon our shoulders;) as if they every way were noisome and hurtfull unto us: Arighteous man (saith Salomon) ••oscit

animam jumentisui, knoweth the soule of his beast: know∣eth what he stands in need of, and what in his need hee desireth, and is ready to afford it him; but the tender mercies of the wicked are said to be cruell in this respect, Prov. 12.10.

Should God open the mouth of the creature, as some∣times he did the mouth of Balaams Asse, it would com∣plaine of man as that Asse did, what have I done unto thee that thou thus usest me? How ever God heares the groaning of the creature in its kind, and will not indure that they should be abused. Let us therefore with the good man, be mercifull to a beast. And with Abrahams servant (for which hee is remembred in holy Scripture) have a great care of our Cattle that are serviceable unto us: It is just with God that the creature should rise up against us to hurt us and destroy us, as 2 Sam. 18.9. 2 Kings. 9.36. Prov. 30.17. while we abuse them, and rise up in rebellion against God in the sinful abuse of them.

Secondly, it may not be passed over how that this Sa∣maritan (as hee tooke before the oyle and wine which he had to serve him in his journey, and powred them into the wounds of his neighbour, so here) he lights from of his beast, and himselfe walkes on foot whilst his neigh∣bour rides, Thence we learne,

[Doct.] To preferre our brothers necessity to our owne utility or conveniency. Luk. 3.11. & 12.33. Acts. 2.45 & 4.34. 2 Cor. 8.14.

[Reason.] For it is the greater good: Now however that rule alwayes holds not, Of two evils the lesse is to be chosen; yet here it holdes, Of two goods chuse the better and grea∣ter.

[Vse.] This reprooves the Nabals and rich gluttons of our times, who are so farre from preferring the necessity of the needy before their owne profit, as that they will not part with their superfluity to succour their bretheren be they in never so great misery, 1 Sam. 25.10, 11. Luk. 16.19, 20, 21. of this they wilfully being ignorant that the

poore in their necessity are the Lords, and owners of rich mens goods, Prov. 3.27. and that the rich are but Stew∣ards, and dispensers to them in that case.

[Object.] But doth not love (rightly ordered) begin at home? are we not to serve our selves before others?

[Resp.] True, but as we are to put our selves in the first place, so our neighbours are to have the second.

For the farther and better clearing of this doubt, take notice that the things which men enjoy, are either neces∣sary, profitable, sufficient, or superfluous. Those are ne∣cessary, which serve for the maintenance of our lives: those are profitable, which serve for our vocation, calling: Those are sufficient, which serve for our delectation, and those are superfluous, which tend to wantonnesse and excesse. Now of our superfluity we should spare for our Brothers sufficiency; of our sufficiency something we should spare for our Neighbours utility to further him in his calling; out of those things which serve for our utility we ought to spare to help our poore Bretheren in their Necessity and to preserve their life: But of that which is absolutely neces∣sary for the maintenance of our lives and families we are not bound to give, except it be for the preservation of our Prince and safety of the Common-wealth; for in that case the Publike is to be preferred before the Private, 2 Sam. 19 43.

[Vse 2] Wisely then let us learn to judge of necessity, and the ra∣ther, because it is usually brought for a Plea, both in case of omission of good duties and commission of evill, when indeed there is no necessity at all why we should be hindred in our duties, or put on upon any evill practise, what ever we pre∣tend.

[Myst.] As this Samaritane set the wounded man upon his owne beast (and therin preferred his necessity and profit before his own conveniency) So in the Mystery,

Our blessed Saviour did preferre our good before his ease.

[Doct.] This is that S. Paul would teach us, 1 Cor. 11.1•• having

in the words immediately before declared, how that he pleased not himselfe, adds by way of Exhortation, that we should be followers of him therein as he was of Christ, implying that Christ did not please himself to do us good. And Rom. 15.3. he doth there expresly, and in plain termes avouch it: For even Christ (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non indulsit sibi-ipsi, pleased not him∣selfe; not as if he were displeased with himself for un∣dertaking the work of our Redemption (that cannot be the meaning) seeing it was willingly undertaken, Luk 12.50. Iohn 10.17, 18. but the meaning is that in the work he sought not his owne ease nor pleasure, the content and satisfaction of the incli∣nation of Nature (which abhorreth pain) but he preferred our good and the Salvation of our soules before his own Body, Name, Fame, Credit in this world, &c.

[Vse 1] Why then do we seek to please our selves before him? Why do we prefer our ease before his honour? No impediments whatsoever could keep him from doing us good.

Satans temptations could not; Peters perswasion to fa∣vour himselfe did not; reproaches, scorns, buffetings, death, torments, these nor any of these, nor all these could hinder him from effecting our Salvation: But he came leaping over these mountains, skipping over these hills, Cant. 2.8. But alas for us! We are so affected with our ease, that we can suffer nothing for his glory: Every Straw is a block in our way: Every Mole-hill is a Mountaine, which we cannot passe: The reproaches and scornes of the world are too grievous to be borne, but if the footmen thou hast run withall weary thee, how wilt thou contend with horses? If in the land of peace wherin thou trustedst thou art wearied thē how wilt thou do in the swelling of Iordan? Ier. 12.5. Is it like thou wilt part with thy liber∣ty, life, all for his honour, as he parted with all for thine, when thy base heart and spirit is cast down with the blast of tongues.

[Vse 2] As this should instruct us in our obedience and thank∣fullnesse towards him, so in our carriage toward our poore Brethren, which is the very use the Apostle makes here∣of, Rom. 15.1, 2. That every one of us doe please our Neigh∣bour, not wholy nor only seeking our own with neglect of that which may be beneficiall to our brother; but with all (as Cajetan observes) apponit duo grana salis, he cast∣eth in two graines of salt to season the duty of neighbour pleasing: First for matter, it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that which is good or at least not evill and referred to that which is good: Secondly, in regard of Ʋtility, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to edification; for all things which are good and lawfull, edifie not, 1 Cor. 10 23. If time and place with other circumstances be not observed it may ra∣ther tend to destruction then to edification, as Theo∣phylact well observeth on the place: These obser∣ved, seek to please both in our general & particular calling.

More particularly this setting the wounded man upon his own beast sets forth (in the judgement of some Expositors) the high advancement of our Nature; Christ taking it in∣to Union with his divine: he did not only assume our Nature and so came where we were, but in assuming it, he did nearly and indissolubely unite it to his divine Nature in the second Person (to his second Person immediately, but me∣diately to his Nature in that Person, whence it is called a Personall Ʋnion, because it is made in the singularity of Person not in the unity of Nature) Ioh. 1.14. 1 Tim. 3.16. Col. 2.9. Heb. 2.16. Gal. 4.4. Rom. 9.5. Isa. 9.

And this Ʋnion was necessary, that Christ might become a fit person to undergo the Office of a Mediator: For a Mediator must have some alliance to both parties which are to be reconciled that he might indifferently arbitrate, and mediate hence he tooke part with both natures and became Immanuell, Isay. 7.14. Mat. 1.23. that he might in∣differently partake with each Nature. This is a weighty point and full of mysteries, too deep indeed and weighty (it may be thought) to be laid upon so weak a foundation,

as this is from the Parable, and therfore I passe with a word for Use.

[Vse 1] If serves for Instruction to us all, that we acknowledge our dignity herein, and beware least we defile by a lew'd conversation what God hath so highly honoured: Agnosce O Christiane dignitatem tuam (saith Leo) Great was the honour God put upon man at his Creation in making him after his owne Image, Gen. 1.26. But a far greater honour was done to him in his Redemption, God himself be∣comming man; flesh of our flesh, bone of our bone: Some love their flesh, saith one, for the beauty of it; some for the shape and proportion; some for strength: But here is the gr••und of true love, to love it because in Christ it is the flesh of God, and herein exalted above the nature of Angels, Heb. 2.16.

[Vse 2] Secondly, for Comfort: This may be a cordiall for all perplexed spirits in their approach to the throne of grace. Two cannot walke together except they be agreed, Amos 3.3. but being once agreed it may well be: mans nature through sin was as hatefull to God as any ••oad or Serpent can be to us; but by Christ it is brought again into Grace and favour. You know if a Prince will be but pleased to come and abide in some Town or great mans Pallace, it is enough to bring it into favour, although formerly it hath bin in great disgrace: So here the divine Nature resting in the humane hath advanced it highly, so that now our own flesh sits at Gods right hand; which may strengthen our Faith in all our suits to God.

And brought him to an Inn. [Text.] ]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From the History it will fol∣low then,

[Doct.] That Inns are of good use for honest refection of Tra∣vellers.

Rahab was a Victualler and the spies there had lodging, Iosh. 2.2, 3. See Luk. 2.7. Act. 28.15. 3. Iohn 5.

[Reason.] For iniquity abounding and the love of many waxing e∣very day more cold then other, requires still their continu∣ance or rather their increase. Time was when every good∣mans house was an Inn, 2 King. 4.8, 9. Iob 31.32. 1 King. 17 Iudg. 19.20. And of later time the poore Traveller was sure to find in every Towne of note, two Inns at least to be refreshed at. The Manner-house and the Parsonage-house: But in these dayes (when men are rather known by their houses, then their houses by the men) the Lord and Master flying and carrying with him a peece of the Church also; the Manner-house comes to be without drinke, and the Parsonage-house without malt, and then what followes, but the poore Traveller must to the Inne or Ale-house, or lye in the streetes?

[Vse 1] Such as are Victualers should not simply be condem¦ned, nor these places of resort absolutely suppressed; but rather care had for their well ordering, and that such be licenced as are we••l governed themselves, and of good report; herein our Lawes and State have worthily pro¦vided. True it is, such as kept Victualing in former times were infamous: by reason of the great resort unto their houses, it was generally held, such could not be honest; in which respect and no other (as is thought by some) Rahab was called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an harlot, Iam. 2.25. But that word in the most native signification signifies (not an Inkeeper, but) a harlot that sels her chastity and prostitutes her body for gaine; therfore most like it is, that before her conversion she was not only a Victualer, or Inne∣keeper, but a notorious Strumpet, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Harlot pub••ikely knowne and noted so to be in all Iericho. And it is said (though Apocripha) a Victualer can∣not be without sin, i. e. hardly; for did they not sometimes chop away a good conscience for mony, and bid drunkennesse welcome, they could hardly pay their Rents, and yet the Profession it selfe is not to be annihilated, nor all condemned that are of the Profes∣sion. For my owne part I do not doubt, but Inns and

Ale-houses will affoord some soules for Heaven at the last day.

[Vse 2] Let me in the next place give a caveat that none abuse this doctrine to licentiousnesse; for albeit there is good use of Inns for refreshing of the wearied travellour, yet there is little use of them for the Towns-man and home-dweller. Necessity requires there should be some, and a a competent number, especially where are great through-fares: but it is excesse and drunkennesse that causeth so mighty an increase, that like Hidraes head, when one is cut off more ariseth in the roome; the Philosopher did sometime say that where there be many Physitians, there be many diseases: So where are many Vi∣ctualing houses usually there are many drunkards, in which respect authority had done worthily to restrain many, de∣stroying the nests that those birds may not with their breed taint the country.

In the Mystery, the Inn is the Church Catholik, into which our Saviour brings those he meanes to save. But first consider we, the Church is like unto an Inne, and that in these respects.

First, An Inne is a place licenced or made to be so: It is not an Inne as it is a house; So the Church it is selected and called from the rest of the world, it is li∣cenced by God to have the Word and Sacraments, Numb. 23.9. Ioh. 15.19. Mat. 10.5. Rom. 3.2. & 9.4. 1 Tim. 3.15. Ps. 147.19, 20.

Secondly, An Inne stands in some open place and is ob∣vious to all passengers: It hath a signe also (usually) if it be an Inn: So here the Church is a high hill, and in generall the Crosse of Christ is the signe, Ioh. 16. or the burning bush Exod. 5. In particular this Inn is to be knowne by the Profession of the truth and administration of all essentials necessary to Salvation, Act. 2.42. Isa. 2.2. And in this re∣spect it is said to be visible and like a house set upon a hill: Visible I say Potentiâ, though not alwaies Actu, simply in it selfe visible, though in some other respect to

us invisible: An Inne cannot be discerned in a great mist or darke night; nor by a blind man: so in time of per∣secution (as when the Church was saine to flye into the wildernesse) or when men have through feare or anger weekned their sight, Jt is not discerned by us: So Eliah could not see a Church, when God had 7000. there.

Thirdly, It is like unto an Inne, it being both spatious and specious; It is large and faire, so usually Innes are, Numb. 24.5. the uttermost parts of the earth are given Christ for his possession, (whence it is called Catholicke) And the beauties of holinesse; though to looke on the out∣ward face of it, It may say as Naomi of her selfe, call me no more beautifull, &c. Ruth. 1 20.

Fourthly; as an Inne is an house well furnished with all provision fitting to entertaine all guests and passenges; so is the Church, Isa. 25. & 55.1, here is wine, milke, bread, water, oxen and fatlings killed, &c.

Fiftly; an Inne is a place of safety; so is the Church, Isa. 4.5, 6. Zach. 12.3. Mat. 16. here is a shadow and sweet refuge against all dangers.

Sixtly, it is a place of great resort, multitudes frequent it, as they do an Inne: therefore it is said to be a Generall Assembly. Heb. 12. And there are many which shall come from the East and West, Math. 8. and sit downe with Abraham, &c.

Seventhly; there are in an Inne of all sorts; All com¦pany comes in: Noble, ignoble, high, low, good and bad; so in the Church, Gal. 3.28. Acts. 2.5. & 10.11. Math. 13. Rev. 7 9 there is in it a mixt company all sorts included.

Eightly; in an Inne there are many distinct offices, and all for service: so in the Church, 1 Cor. 12.28, 29. Rom. 12.6. 1 Pet. 4.14. Ephes. 4.7, 11. Yea, Kings and Queenes are nurcing Fathers and nurcing mothers. Every one must serve the common good of the Church, and endea∣vour its peace; Psal. 122.6.

Ninethly; Disordered persons may by no meanes be

tollerated in an Inne; no more in the Church, see Deut. 23.17. 1. Cor. 5.1, 2. Ephes. 5.3, 5. Math. 18.17.

Tenthly and lastly, (not to insist on more Particulars) Travellers leave their Inne in as good estate, yea some∣what better then they found it, so should we the Church after our decease. Acts. 20.28, 29. 2 Tim. 4.5, 6.

[Vse] If the Church be as an Inne, why are we backward to resort unto it? having travelled the whole weeke before in the workes of our particular Callings, me thinks we should be willing when the Lords day comes to take up our Inne for rest. The kingly Prophet David longed for this place, Ps. 84.2. Yea the remembrance of that rest put life into him, when by reason of his travell he was at the point of fainting, v. 5.6, 7.

And why preferre we a blind alehouse, before so spa∣tious and faire an Inne? what noble spirit doth thus? es∣pecially considering the good entertainement may here be had, read Isa. 55.1, 2, 3. there is the best provision and best usage.

[Doct.] Secondly observe, Whom Christ meanes to save, he brings into the Church. See Acts. 2.47. The Lord added to the Church daily such as should be saved. So Ephes. 5.23. Christ is said to be the Saviour of his body; Now the Church is the body of Christ, therefore none are saved but the Church, (i.e.) none but such as are joyned to Christ, and become members of his body.

This was figured by Noahs Arke: All that were pre∣served were within it; As for those without, no gold could buy their preservation, no holes hide them, no hilles helpe them, nothing in the world, nor the world it selfe could save them: And it was signified to us by the covenant made betwixt Rahab and the spies; all within her house should be preserved, but those without, (though her owne kindred,) should perish. Iosh. 2.18.

Hence was it, that the Apostles were willed to stay divers yeares in some places, preaching to them the Gospell, for that God had many soules to save, who by

these meanes were to be brought within the compasse of the net, Acts. 18.10.

[Reason.] And no marvell; For Christ reigneth onely in the Church of God, Micha 4.7. without the Church the Di∣vell ruleth; The incestuous person being cast out of the Church of Corinth, was delivered up to Sathan, 1 Cor. 5.5. so was Hymeneus and Alexander, 1 Tim. 1.20.

[Vse 1] This first makes against Universall Election and salva∣tion (which was Origens error) but that doctrine plucks up the pale and inclosure, and layes all common to the wildernesse, and is full of all absurdities.

[Vse 2] It serves next to discover to us the miserable condition of such, as either are not brought within the pale of the Church (as Pagans and Infidels) or else being once within the pale keepe not within, but get out againe.

Some wilfully skip over, as Familists, Brownists, Ana∣baptists and such like: These with Cain leave the pre∣sence of God, and fly into the land of Nod, a receptacle for fugitives, Gen 4.16. And is a withdrawing to per∣dition, Heb. 10.25, 39. And of these we may say as 1 Iohn. 2.19. They went out from us, but they were not of us; for if they had beene of us, they would (no doubt) have conti∣nued with us: but they went out that they might be made manifest that they were not all of us.

Others are cast out of the Church, and justly excom∣municated by reason of their evill deeds (as 1 Cor. 5.5.) which sentence is the fearfullest that by man can be in∣flicted: Other sentences condemne us in our bodies, goods, or liberties; but this declares us to be of the com∣munity of the ungodly, and ejects us out of the society of the faithfull: Yea so long as we remaine obdurate, it doth not onely cast us out of the Church militant on earth, but out of the Church triumphant in Heaven, Mat. 16.19. and therefore to be feared above any other sentence if de∣served justly.

A man indeed may be cast out by such as are usurpers in the Church (so some Popes have excommunicated Princes)

and sometimes for well doing, not for ill: as Iohn 9.35. Our Saviour armeth his Disciples against such thunderbolts, Iohn 16.2. futurum erat (saith Saint Au∣stin) ut foras emitterentur cum illo ab eis qui esse no∣lint in illo, qui non possent esse sine illo. It should come to passe that they should be cast out with him, by them, who would not be in him, nay by them that could not be without him. In this we should not grieve but rejoyce, seeing we are members of his body, and made partakers of his sufferings.

[Vse 3] Next, it would be worth the while, if we would examin whither we are within the Church, and true members of it: This we may know by the agreement which is betwixt us and it: As is the mother, so is the daughter, as is the head, such are the members of it.

The Church (you know) is holy and Catholike: So if thou beest a true member of this Church, Holy is thy Christian name and Catholike thy Sir-name: Holy thou must be, in it shall dwell nothing unholy or that doth desi••e, and thy obedience must be to the whole Law of God; which only prooves thee to be a good Ca∣tholike.

I know that as the mothers, 1 King. 3. pleaded for the li∣ving child, saying it is mine, and it is mine; so the children now plead for the mother, whither the Church of Eng∣land or the Church of Rome be the true Church, and in which of these, salvation is probably to be found is 〈◊〉〈◊〉 hot dispute betwixt us and Papists: but so fully and learnedly determined by that most reverend Father in God the Lord Arch-Bishop of Canterbury in his conference with Fisher, that no more remaines to be said of that point.

[Vse 4] Blesse we God that we are within the pale of the Church. Noah desired for his son Iaphet when he blest him, but this, that God would perswade him to dwell in the tents of Se••••: this place is like that house of perfumes wher∣in the Virgins were kept many daies, and purified before

they came into Ahasverus his presence, Est. 2. there so of∣ten it is called, the kingdome of Heaven, because it is the Gate of Heaven and inlet therunto; we be∣ing in it, made fit for Heaven through the Word and Prayer.

And let us blesse God for that we are brought out from within the pale of the present Romish Church, and delive∣red out of the belly of it as Ionas was out of the belly of the whale; in which Church though there be a possibility of salvation (for some) yet no faire probability as is in the Church wherein we live: Surely God is wil∣ling to save us who hath hether brought us: Why hath he done all this for us (as the wife of Manoah said to him) Iudg. 13.23. if he were purposed to stay us? Happy we if we knew what belonged to our peace in this our day.

And tooke care of him. [Text.]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As this Samaritane had undertaken the cure, so he doth it with care. Truth it is,

[Doct.] All ought to be providently carefull of what we under∣take within the compasse of our calling, whatsoever our hand findeth to do, we must do it with all our might, Eceles. 9.10. read Pro. 6.6, 7, 8. & 27.23 & 30.13. 1 Cor. 7.32, 34. 2 Cor. 11.28. 1 Tim. 5.8.

[Vse.] Wherfore such misse it much, as are carelesse in their particular callings under pretence of Religion, and works of Piety. S. Pauls rule is, so to labour as that we be not chargeable unto others, 1 Thes. 5.11, 12. And he tells us plainly that who so provides not for his Family hath denied the Faith and is worse then an Infidell: How this Provision can be made and no care taken, I can∣not conceive.

Object. But Mat. 6.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith our Saviour, take you no thought, and Phil. 4.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be carefull for nothing: no worldly care then it seems is allowed unto a Christian.

Resp. There is a twofold care. Sollicitudo diligentiae & diffi∣dentiae.

A Care of diligence, this is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a care of diffidence,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the former of these is Regular, well confined and kept within the bounds of moderation: And is described to be, An act of wisedome taking up the un∣derstanding faculty (especially) whereby after a man hath rightly judged what be ought to doe, and what not, he with more or lesse intention of mind (accordingly as the nature of the thing requireth) is provident to finde out, and diligent to use all lawfull meanes that may further his desires, expecting the successe from God with a contented spirit. This care is honest and warrantable, no where forbidden but every where commanded and commended 2 Cor. 11.28.

The latter of these is Irregular and ariseth out of a di∣strust of God and feare of wants: It is a cutting, dividing, distracting care, nor will it suffer it selfe to bee limited within the bounds of Christian moderation; but causeth a man over-eagerly and inordinately to pursue his desires, perplexing himselfe likewise with fearefull thoughts a∣bout the successe. And this care is still blamed and in Scripture condemned, and the care that is spoken of in the former Texts.

[Doct.] As all ought to be carefull of what they undertake within the compasse of their callings, so especially those who have un∣dertooke the looking and providing for, of impotent and disea∣sed persons. Such in a speciall manner are to have a care o∣ver their cure and charge.

The life of man is deare to him and of great worth, Skin for skin and all a man hath will he give for his life, Iob 2.4. Salomon cals it animam pretiosam, the pretious life, Pro. 6.26. And so it is both in it selfe being rationall and so ex∣cells that kind of life which the irrationall and sensitive creatures live (And yet anima Muscae est Sole prestantior, the sensitive soule of a Fly is more excellent in nature then the glorious Sun) As also in regard of Ʋse. For,

1. God hath glory by it, Non enim sepulchrum, saith He∣zekiah, Isay. 38.18, 19. The grave cannot praise thee, death cannot celebrate Gods glory, Vivens, vivens, ipse celebrabit te, The living, the living, they shall praise the Lord.

2. The Church and Common-wealth have benefit by it: Saint Paul confesseth of himselfe, that he aboad still in the body for the good of the Philippians, Phil. 1.24, 25.

3. Much good and profit comes to a mans selfe hereby; For first the Person of man is preserved in its esse or being by it, through the personall Union of soule and body which otherwise would be dissolved. Secondly, through it we become capable of comfort here: By the bles∣sing of life other good things become blessings to us (un∣der God) All the comforts of this life are nothing to a dead man; In which respect Salomon saith, A living Dog is better then a dead Lyon, Eccles. 9 4. Thirdly, by meanes of it we come to be made partakers of the joyes of a better life; whilst we do imploy it in working up of our salvation with feare and trembling. Every way then life is a pretious thing; now if we thinke our selves bound to preserve a Jewell of our Neighbours committed to our care and trust, then the life of our neighbour much more, which being farre more pre∣tious.

And as life and health is pretious in it selfe, so with much ado it is hatched up and preserved: The life of no other creature is subject to so many dangers, outward and in∣ward; nor sooner overthrowne then mans: It is like a brittle glasse full of pretious liquour, a small knock breakes all: Or like a watch consisting of many wheeles and gimbals which every day must be wound up and kept in reparation; by meat, drinke, sleepe, exer∣cise, &c. Often it gathers dust and growes fowle and then the hand of Physick is employed to cleanse it, which if it be not carefully done, all falls to peeces presently;

The body drops asunder and here lies a pin and there a wheele, here one bone and there another, till the exquisite workman who first made it, takes it again in hand to repo∣lish it and reunite it.

[Vse] Therefore let Physitians, Surgions and such other as have undertaken cures, consider what a charge is com∣mitted into their hands; and beware how they commit the health and life of their Patients unto the Apothecary or his boy. Life is more pretious then so; Physicke should be taken cum custodia, so likewise administred and given.

This might likewise be applied to Overseers of the poore in Parishes, whose care should be that nothing necessary be wanting to impotent and diseased persons: as also to such as are keepers and tenders of sick: But I leave the prosecution to your private meditations and come from the History to the Mystery.

So this sets forth unto us the great care that our Saviour (that true Samaritane) tooke for mans Salvation,

[Doct.] While he was upon the Earth he was full of care and tender∣nesse for our soules welfare.

Our Saviour makes this care one speciall note of dif∣ference, betwixt himselfe and hirelings, Iohn 10.12, 13. And he did notably shew it in each part of his office of Mediatorship: As in his Propheticall, Priestly and Regallfunction, in none of which was wanting any care.

As our Prophet, he carefully revealed the whole wil of his Father to us (so farre as concerned our Salvation, Iohn 15 15. and 17.8.) He went about from place to place doing good, preaching the Gospell, working of miracles. Act. 10.38. Insomuch that the people who sate in darknesse saw great light, Math. 4.16. And as thus in generall; so in particular distributions according to the severall estates, and secret demands of each ones particular condition, so as that each passage of the word was exactly sutable therunto;

wherby he manifested that his care reached unto particu∣lar men: Some were broken hearted, them he bindeth up: Some Captives, to those he proclaimed liberty: Some mourners, for them he had beauty: Some bruised reeds, smoaking flax, these he did so carefully tend, as that they might not be broken nor quenched, altogether, he was carefull that Iudgement might be brought forth into vi∣ctory: He had provision for any want: medicine for any disease; comfort for any distresse; answer for any doubt; direction for any difficulty; rea∣dy at hand as occasion should require. There is no estate wherin a Christian can be set, but the a∣boundant care of Christ towards him is magnified in the Gospell.

Looke we upon him in the discharge of his Priestly function, there we shall finde no care wanting, neither in offering up sacrifice, and oblation, nor making intercession (for in these two acts the Priesthood of Christ consisted) by the former he satisfies for the debt of man, which debt was two fold. 1. Active, in doing the duties of Gods Law (which we were bound unto as wee were Gods Creatures.) 2. Passive, in suffering willingly the penalty of the Law, (and this we owed unto God as we were his Prisoners.) In both these was Christ very observant; and for both made exact, and punctuall payment. Mat. 3 15. & 5.17, 18, Not one ceremoniall type remained to be fulfilled, as S. Paul to the Hebrews ••t large sheweth. Assoone as ever he was borne he be∣gan to pay and fill all those water pots, Ioh. 2. No sooner doth S. Mathew speake of his birth, but one vessell is filled strait. Mat. 1.22. and that was Esais measure. So Math. 2 17. there was a measure of Hosea filled. Hos. 11.1. & Math. 2.6. there was a vessell of Michaias filled. Mich. 5.2. & Mat. 2.17. there was a vessell of Ieremiahs filled. Ier. 31.13. Wheresoever he went he was filling as Mat 2.23. whatsoever he spake was to fill up. Mat. 13.35. when hee spake not, it was to fulfill also. Act. 8.35.

whatsoever hee did was to fill-full, Mat. 21.5. whatsoever he suffered was the like, Ioh. 12.38. & 15.25. And at his death he fulfilled all, Mat. 26.56. and gave not over till all was finished. This may appeare by that of Paul, Col. 2.14. for how could the bond have beene cancelled had not the debt beene paid? So Rom. 8.3, 4. And in these respects he is said to be the holy one, and the just one, Acts 3.14. & 4.27. & 2 27. and a Lamb without spot and blemish, 1 Pet. 1. that taketh away the sins of the world, Ioh. 1.29.

As for the other act of Christs Priest-hood, his Inter∣cession, he was no way wanting in that neither; See his care in that Prayer of his, Iohn 17. and in the ve∣ry time of the Sacrifice, whilst it was hanged up, Luk. 23.34. Now that he sits at Gods right hand, his care is not lessoned. See Heb. 7.25. 9.24. Rom. 8.34. 1 Ioh. 2.1.

Lastly, If we look on him in the discharge of his Regall or Kingly office, in the exercising of those kingly duties which belonged to his regall function, we shall find his care was no way wanting.

First in the gathering of his subjects to himselfe, by his Word and spirit, Isa. 11.11, 12. Ioh. 10.16.

Secondly, In governing those he hath gathered. 1. In ruling of their hearts and leading them in the way, Iohn 10.3, 4. Isay. 30.21. 1 Pet. 2.9. 2 Pet. 1.3. 1 Cor. 1.48.

Next in Protecting or succouring of them in all temp∣tations, Heb. 2.17. Iohn 16.33. 1 Cor. 10.13. Phil. 4.19 Rom. 15.4.

Thirdly, In Execution of Iustice. 1. Towards his owne Subjects, in justifying and acquitting them, Rom. 8.

And also in distributing of Rewards amongst them, Ephes;. 1. & 4.1.2. Towards his Enemies, confounding their Projects, holding up his kingdome in the midst of their malice.

2. Their Persons, so that not an enemy was left unsub∣dued. Not Sin, 1 Cor. 15.17. Not Death, 1 Cor. 15.54. Nor Hell, Revel. 1.18. Nor Satan, Colos. 2 15. Nor the World, Ioh. 16.33.

[Vse 1] The Use of this is, first to informe us of the worth of the soule and the excellency of Salvation: Were it not a rate and a pretious thing, would Gods owne Son have come downe from Heaven, and himselfe personal∣ly tooke the care therof? Had it not bin of great worth, would he ever have undertaken such a pecu∣liar charge, 1 Pet. 1.10. And yet we neglect so great Salvation. We have a care to preserve a plant from withering, a beast from perishing, a body from dying, and count of them who have care and skill this way; but who esteemes or accounts of that care which keeps a soule from damning: The more grace we have, the more shall we be taken up with the contemplation of this subject and with the continuall study and care after it.

[Vse 2] It should teach us dependancy upon Christ for life and for Salvation. Paul was not ashamed of Perse∣cutions, because he knew whom he had beleeved; he doubted neither of his care nor power, and therfore committed his soule unto him against the last day when all forsook him, 2 Tim. 4.16, 17, 18. And surely want of consideration of the care of God and Christ is the ground of all diffidence, Math. 6. Why do men trust in themselves and friends, but because they rest assured of their care and good-will towards them? Did men rest assured of the care of Christ, and compare his affections with other succours, they would rather choose to build their hopes and assurances on him, hence it is that Saint Peter useth this as an argument; Cast your care upon him, quoniam ipse cura est de vobis, for he careth for you, 1 Pet. 5.7. A right Judgement of Christ would help us to imploy our Faith in any condition whatsoever, be it never so hard, as 1 Sam. 26.10, 11.

While David had Faith in Gods Providence, he could say of Saul, The Lord shall smite him, or his day shall come to dye, or he shall descend into the battaile and perish; Absit mihi a Iehovah, God forbi that I should stretch forth mine hand against the Lords annoynted. But when he once began to doubt of Gods care and pro∣vidence, then he said, Tandem absumar die unaper manum Saulis, Surely I shall one day perish by the hand of Saul, 1 Sam. 27.1. See therfore that we get Faith in Gods Providence, as well as in his Promise; and feare not any of our adversaries or their malitious practise against us, they shall never hinder us of salvation, Psal. 23. None shall be lost that are under his hand, Ioh. 10.29. It is Gods command that he which hath received a calling should waite upon his calling: Go then boldly to Christ (thou that art of a drooping spirit) beseech him to continue his care over thy poore soule: It is of his fold, beseech him not be absent when the woolfe commeth: Be not thou wanting to thy selfe, and rest assured he will no way be wanting unto thee, 1 Pet. 1.13.

Object. But I am weake, my sinnes are ma∣ny: How should he take care of such a wretch as I am?

Resp. What was in this wounded man to move this good Samaritane to take this care of him, but com∣passion in himselfe and misery in the object? This is it that puts on Christ, and causeth him (as it were) to turne Projector, which way to shew mercy and do good: So Hos. 11.8. The Lord there sets himselfe to study and contrive mercy for his people, gathering to∣gether his thoughts of mercy to conquer their sinnes, which they in pride, as it were, did set up to pose his Co∣venant.

Object. But though he hath taken this tender care of the Salvation of poore sinners, will hee doe so still?

Resp. He is Iesus Christ, heri & hodiè, Yesterday and to day and the same for ever, Heb. 13.8. there is constancy and continuance in this his care; his mercies endure, his compas∣sions faile not.

Object. But he is now in Heaven, how then can he take care?

Resp. He is so, but there he is our Advocate and practising for us in that Court,

Secondly, he hath made preparations and provisions for the future for us.

And on the morrow when he departed, [Text.] &c.

[Vers. 35] This good Samaritane could make no long stay upon the Earth, but as he tooke care of his Patient while be was present with him, so now being to depart he commends him to the care of the Hoast, with whom he leaves mony to supply that distressed mans necessities, and withall gives speciall charge that he be well lookt unto, promising to pay at his returne, what ever (above that he left) should be laid out.

And on the morrow. [Text.]

(To handle the words as they lye in order.) The time when he departed is here expressed: It was no long stay he made in this same Inn: So soone as conveniently he might, he departed thence. From the History first ob∣serve,

Victualing houses are not for residence of Travellers; guests are to make no longer stay at such houses than urgent occasion requires (with the spies) in the morning they must be gone at furthest, Iosh. 2

[Doct.] Such then as sit from morning to night, from day to day, yea from weeks end to weeks end, tipling and gaming, turne the lawfull use of Ins into abuse:

[Vse.] To prevent which officers should make conscience of their duties, and see

that such disorders be reformed, we having the edge of the sword of Justice backt by laws and wholsome sta∣tutes; So the poore that are, would be better provided for in most Parishes, and the increase of poore much abated, if the penalties imposed, on such disordered persons, by the Statute, were duely required and in∣flicted.

[Myst.] Mystically, the departure of this Samaritane from the Inn teacheth us,

[Doct.] That this world was no place for Christs aboade, longer then while he had finished his worke. So soone as his busi∣nesse was over, he departed hence on the morrow (as it were) and tarried not, Ioh. 13.33. & 14.3.4. & 16 7, 8. Luk. 24.5, 6. Act. 1.9, 10.

[Reason] For, 1. His Kingdome was not of this world, as he himselfe avoucheth.

2. He had businesse else where, Ioh. 16.7. It was expe∣dient that he left the Church on Earth (in regard of car∣nall presence) and that for us, not for himselfe, first to open Heaven for us, Heb. 10.19. Ioh. 14.2. & 10.20. Ezek. 44.1. Ephes. 2.6. Next to se••d the Holy Ghost unto us, Iohn 16.7. Had he not left the Earth, the Holy Ghost in such a measure had not bin sent nor given, Iohn 7.30.

Lastly, That he might lead captivity captive, Ephes. 4.8. and so make a perfect triumph over those spirits whom he had conquered on the crosse, Col. 2.

[Vse.] The doctrine of the bodily presence of Christ in the Sa∣crament, taught and maintained by Papists, cannot stand with this now delivered; what businesse hath he now upon the Earth?

Object. But Mat. 28. ult. I am with you to the end of the world?

Resp. True, Spiritually, by the assistance of his Spirit: What is this concerning his corporall presence, which is in the Heavens, and there must be contained till his comming unto Judgement.

[Vse 2] Next conclude we hence, if it were no place for him who is our Head, then it cannot be any place of conti∣nuance for us who are his members: We, so soone as we have finished our course, must depart hence too. It shall be our wisdome then so to thinke, and accordingly prepare. Say not with Peter, It is good for us to be here, let us build here our Tabernacles; But say and judge with Paul, If wee heere had onely our hope, wee were of all men most miserable.

[Vse 3] And while we are here let our hearts be in Hea∣ven, our affections, longings, conversation, as we are willed, Colos. 3.1. Like a wheele (saith Hilary) which though it continually roule upon the Earth, yet it hath its greatest part from of the Earth. You see in nature every member will have recourse to the head, because that gives life and motion to the rest of the body: So seeing Christ our Head hath left this world, and is now in Heaven sitting at the right hand of God his Father, let us desire to be with him: And when we see death comming towards us by the harbingers that go before (as aches, pains, sicknesses, gray-haires) let our spirit revive within us, as old Father Iacobs did, when he saw the Chariots and Horses that his son Ioseph sent for him to come into Aegypt.

[Vse 4] Lastly, If we would find Christ indeed, seek him not in this world nor in the things of this world, in so doing we seek the living amongst the dead, Surrexit non est hic, He is risen, he is not here.

He tooke out two pence and gave them to the Host. [Text.]

Here you see what is left to supply this mans wants and need, and with whom he left it, with the Host. That I note from the letter of the Parable shall be this,

[Doct.] Mony at an Inn beares the mastery, that makes welcome: What Salomon saith of it in the generall, is most true in

this particular, Argontum respondet omnibus, money an∣swereth all things, Eccles. 10 19. this causeth attendance, furnisheth the Table, fils the Cup, opens Locks, com∣mands all, yea Conscience it selfe many times not excep∣ted; that in an Inne is at the beck and command of mo∣ny A point so evident that it will seeme time mispent to stand upon any long or large confirmation of it. Therfore for Use.

[Vse 1] It may be our wisdome to distinguish betwixt Ale∣hous-friendship and true friendship. There no longer pay, no longer play: Friends there, are well read in Theognes, They seeme with the tongue to flatter all, but in their deeds they love none at all, they are like Aristotles fallations and falling Starrs; Videntur & non sunt. It is the mo∣ny they are friends unto; while that lasts they will be as thy selfe and at thy service, but if that be gone thou shalt find them faile thee, as Pompey did Cicero, to whose house Tully flying for safeguard of his life, Pompey slipt out at a backe doore and would not be seene: Three things onely continue them, Much spending, little asking, and taking nothing at all from them.

[Myst.] In the Mystery, The Ministers and Pastours of the Church are this Hoast.

[Doct.] So they are in regard of their Authority in the Church (though not over the soules and consciences of any in the Church, yet) therin they have rule and command, as an Host hath in an Inne: In which respect they are said to be Masters of the assemblies Eccles. 12.11. Yea Princes of the Congregations, Isa. 43.28. And to have the oversight therof, 1 Pet. 52 and the Rule, Heb. 13.17.

But besides this generall take we notice of some more speciall resemblances (whence Gods Ministers may spell their duties.)

If we consider what Saint Paul writeth to Ti∣mothy and Titus concerning a Ministers qualificati∣ons we shall find them every way fitted for such a

calling; Every one you know is not fit to be an Host.

First, He would be no Youth that keeps an Inne, it is requisite an Host should be staied and grave: So a Mini∣ster he may not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and novice, one rew en ered (as it were) into the Schoole of Christ: In which re∣spect under the Law we find, that only such as were of t••irrty yeares of age were admitted to serve in the Taber∣nacle and Te••ple.

2. An Host would be a man of an unblameable life and conversation. So sh••uld a Minister: A S••andalous per∣son is not fit for that holy function. S. Paul to Titus willes he should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inculpatus, one against whom no just exception can be taken. None of Arons sons or seed who had any blemish in them, might come neere the vaile, nor stand before the Altar, nor once presse to minister before the Lord, Lev. 21.17. the sacrifice smells of the hand that offers it.

3. An Host may not be wayward nor selfewilled, but of an affable, courteous and pleasing carriage: such must Gods Ministers be, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 froward, inflexible and stubborne, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 modest and gentle, passing by some injuries for peace sake, endeavouring to give all good content that may bee; and so far as may stand with a good conscience, 1 Cor. 9.20, 22. 1 Cor. 11.1.

4. An Host may not be a wine-bibber, or pot-companion; drink he may to his Guests, and with his Guests; but not quaffe, nor sit by it. So Gods Ministers may not bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, given to wine, under which one kinde, all other kindes of that nature are forbidden. He may use that creature for his necessity; as 1 Tim. 5.23. Prov. 31.6. Yea and for delight too, Iohn. 2. but he may not sit at it till he be inflamed by it, Isa. 5.11. nor suffer his heart to be oppressed thereby, and he made heavy for holy duties, Luk. 21 34.

5. An Host may not be a fighter nor quarreller; nor may Gods Ministers. No fighter; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith S. Paul to Timothie) alienus a pugnis, a jurgijs. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no

striker, saith the same Apostle to Titus; his duty is to heale wounds not to make them.

6. An Host would not be covetous, nor greedy of gaine, for then he would chop away a good conscience for mo∣ney. This vice as ill becomes a Minister, and there∣fore required (by the Apostle) as a necessary qualifica∣tion in him, that he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no lover of money, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor given to filthy lucre, this ill beseemes any, much lesse a Minister. Thou ô man of God fly these things.

7. An Host must be harborous, ready to lodge and en∣tertaine strangers. This in a speciall manner is required of a Minister, he must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lover of hospitality, as hath beene a ready shewed, vers. 31.

8. An Host would be a lover of his good Guests, these should have the best respect. So must a Minister bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lover of good men, all should be respected, but such as honour and feare the Lord should be preferred by him.

9. An Host would be wise,just, holy, temperate; And all these (which time will not suffer to speake of par∣ticularly) are required of a Minister: He must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man of a sound mind; And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a just and righteous person; giving every one their owne: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a holy person: For God will bee sanctified in all that come neere him: and he must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a continent or tem∣perate person, one that must master himselfe and his ap∣petite, and not suffer any inordinate lust to beare sway in him.

10. To conclude, an Host must be watchfull, and give attendance. This S. Paul requires of Timothie,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dum venio attende. And so of every other Mi∣nister who is willed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, watching even as the Host watcheth for a guest to invite him in, and then attends on him and sees that he hath all things fitting; so Ministers for soules, Heb. 13.17.

[Vse.] Hence you may inferre the necessity of the Ministry;

Every one of us being as Travellers and strangers here on Earth and too too often benighted; the shadow of death and darknesse being stretched out upon us before we be aware.

In such a case who would not thinke it a great part of his happinesse to light upon a good Inn and Host, at whose hand hee may find good usage? So in a darke tempestuous night, when the snares of death do com∣passe us, and horrour of conscience hath seized on us, no mens feete shall be more beautifull to us then these mens, whose face in the day of prosperity we will not know.

But wee beseech you bretheren know them which labour amongst you, and are over you in the Lord and admonish you: and see

First, That you esteeme them very highly in love for their worke and callings sake. It may be (as Plato was wont to say of his Master Socrates) they are to looke upon, like the Apothecaries gally pots, which on the outside have Apes, and Owles, and Satyres on them but I must tell you, within they have pretious drugs for diseased persons, which every one will covet in time of need.

2. As they welcome you, so take you heed of grieving them, Heb. 13.17. For that will be unprofitable for you; little care hath the Host to visit such a guest; rather glad when the house is well rid of him and the cost cleared.

3. Reward them; The Host is well payed by an honest Guest for all his paines; and charges are honest••y defrayed, and the Host thanked for his good entertainement at de∣parture. So in this case it should be, 1 Cor. 11.13, 14. We owe them much: how much? our goods, Gal. 6.6. our eyes, Gal. 4 15. our selves, Phile. 19. our lives, Rom. 16.4. In former ages Guests were better paymasters then now they are, they would discharge what was owing, and be bountifull to the Host and house besides

but now wee depart away out of our Inn, and leave all on the score.

4. Give good testimony of them unto others: so doth the good Guest of a good Host, Rom. 16.23. 2 Iohn. 1.2. If ever you had received any good by Gods Ministers, you would assuredly give a good testimony of them, as we read that plaine man did, 1 Cor. 14.24, 25. & Acts. 22.11.

5. Enquire of them as the traveller doth of his Host, about the way wherin you are not well acquainted. So Ier. 6.16. Thus did the Disciples of our blessed Saviour frequently, Mark 4.10 & 7.17. & 10.10. Iohn. 9.3. So the Corinthians of S. Paul, 1 Cor. 7.1, 10, 22.

6. Forsake them not: the traveller doth still know his Host and Inn, and cannot easily be drawne away without speciall cause. In forsaking of thy Minister see thou beest able to approove thy heart to God upon good and sufficient warrant, there is a brand laid on such as do, 2 Tim. 1.15. & 4.10, 16.

Come we next to consider, what was left in hand with this Host, The Text saith,

Hee tooke out two pence, and gave, &c.]

By the two pence, some understand the two Testaments: others the Word and Sacraments. But wee may safely take the meaning to be more large; and so understand thereby whatsoever gifts Christ hath furnished his Mi∣nisters withall, whether they concerne this life, or an other; So S. Austin (de Quest: Evang: lib. 2. q. 19.) seemes to me to understand the meaning. It is evident enough,

Christ hath betrusted his Ministers with gifts and graces, for the reliefe and comfort of distressed soules, Mat. 25.14.

These gifts are of two sorts; Spirituall and Temporall. The Spirituall are either Ouward, as the Word and Sa∣craments; these are put into their hands, Math. 28.19. Or Inward, as the graces of the spirit, such as those spoken of, Eph. 4.8, 12.

The Temporall gifts, we read of in the Law, Deut. 10.8, 9. Lev. 27.30. compared with, Numb. 18.21. And in the Gospell, 1 Cor. 9.4, 14.

[Vse 1] Such mistake then, as thinke Ministers beggarly and empty fellows. A Bishop (saith Nazianzen) is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a vaine and empty name, he is well furnished (if in travelling from Hierusalem to Iericho he hath esca∣ped the Theefe) at least it is intended he should so be. Read, Math. 13.52. There you shall find he is a Rich House-houlder, and is able 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to tumble out of his treasury, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things new and old.

[Vse 2] Wherfore make use of us, and of those gifts wherwith we are betrusted; For we are debtors to you, (saith the Apostle, Rom. 1.14, 15.) You are apt enough to make use of our temporals, but not of our spirituals. When you come into the company of a Lawyer or Physitian, you will be inquiring for your selves, states, children, but the most use you make of some Ministers is, to bury a corps; Church (or rather chamber) your wives. Nor let any thinke to do well enough without these, God gives his gifts to us through their hands. Luk. 15.22. Iohn Bap∣tist must give water; or Christ will give no bloud. There is a necessity to wait upon them (though not Infallibilitatis yet ordinis) if you would have comfort take it from their hands by whom God sends it.

With the two pence a charge is given.

Take care of him, and whatsoever thou spendest more, [Text.] when I come again I will repay thee.

So then, Beneficium postulat officium. As speaks the Law∣yer, so the Divine,

[Doct.] Who so receives the gift must discharge the duty, Numb. 18 21, 31. Luk. 19.13. Mat. 10.2, 5. 1 Cor. 9.13, 14.

[Vse.] It would be thought on by such as long to be fingring the Churches penny. The Ministers reward they love, but care not for the worke; Opes they seek, Opus they shun. Such

there are too many, who covet rather the Churches goods, then the Churches good, which to receive and never labour for, is horrible injustice (it being a reward and of right belonging only to such as labour) as our Saviour sheweth when he saith, The labourer is worthy of his hire.

Pensate Fratres (saith S. Gregory super Ezek. Hom. 6.) quantae damnationis est sine labore percipere mercodem laboris, quanti criminis precia peccatorum percipere, & nihil contra peccata predicando dicere. Consider Brethren, how great a damnation it is to receive the reward of labour without labour, how great a fault to receive the price of sins, and by preaching to say nothing against sin. See what God saith in the case, Ezek. 34.2, 3.

Amongst others our Lay-Impropriators would do well to spend some serious thoughts concerning the point in hand. True it is, some busie Lawyers may be found, who question the tenure of Tithes, and will be ready to justi∣fie Simon Magus (as saith our Reverend Hooker. Pol. Eccles. lib. 5. §. 79. pag. 249.) There will be alwaies some skillfull persons, which can teach a way how to grinde treatably the Church with jawes that shall scarce move, and yet devoure in the end more then they that come rave∣ning with open monthes, as if they would worry the whole in an instant, yet let these take advice of any who have wrot upon this Argument, yea of him who hath most plea∣ded for them, who in the Review of his History of Tithes, saith thus, Let him that deteines the Churches Tithes and thinkes them not due jure divino, thinks of the ancient dedication of them made to holy uses; and how ever they were abused to superstition (as other large endowments of the Church before the Reformation) yet it followes not that they may be profaned by commen uses and Laye hands: Con∣sult (saith he) with Divines herein: And withall he tels them what Judgements have followed such appropiations; and wisheth it might be seriously thought on by every Lay∣man that holds them.

The time of the Antient Fathers was free from this corruption, as yet it had got amongst them neither name or being, but what they would have judged of it (if in their daies it had bin) is not hard to conjecture. Read S. Austins Sermon de reddendis decimis, there we shall find, Tubes are a debt, and he that with-holds them in∣vades another mans goods, and how many men soever dye for hunger in the place where he liveth (not pay∣ing his Tythes) he shall be counted guilty of the mur∣ther before the Tri••unall seat of the eternall Judge, b••cause he kept that back to his owne use, which was an others. And elswhere he tells us, That our Righ∣teousnesse exceedes not the Righteousnesse of the Scribes and Pharisees, if we pay not our Tythes, as they did. More of the Judgement of the Ancient Fathers, toge∣ther with the decrees of Councells, inhibiting Tithes to bee paid to Lay-men, you may read in Doctor Willets Synops. 5. Cont. quest. Doctor Carlion. c. 5. M. Eburne. cap. 6. &c.

What is the Judgement of later Divines herein is evi∣dent enough. Where find we one who hath wrot con∣cerning this Subject, but cries out against it, as the blemish of our Church, the bane of our people; for which ma∣ny thousands in an high degree stand obnoxious to the judgement of Almighty God? Consult with Doctor Howson, B. of Oxon. in his two Serm. on Math. 22 Doctor Reynolds on Ohadiah, Vers. 5, 6. who compareth them to Achan, and their sinne to that of Anarias and Saphira, beseeching all young Gentlemen to keep them∣selves from that abomination; Citing also B. Pilkington on Haggai, who calleth these Impropriations, because they be taken away improperly and held from the Church by an improper title.

Read likewise Doctor Downhams Sermon, 1 Tim. 3.1. who prooves their Originall to be Antichristian, and them to be without excuse: Now, Quod initio vitio sum est non potest tractu temporis convalescere. How

Lay-men became owners and possessors of Tythes. See Doctor Field of the Church, Lib. 5. Cap. 59. Pag. 523. And Master Roberts Revenew of the Gospell. Cap. 11.

Doctor Hall B. of Exceter in his Sermon on Zach. 14.20. bewailes the injurious zeale of these men, whom he aptly describes to be men of vast gorges and insatiable, de∣vouring up whole Churches, and yet the Sepulchers of their throats are open for more, commending to all Impropriators or Church-Robbers a good Example and Caveat in his Contemp. Lib. 21. On Zerubabell and Ezra.

Read also (if you please) M. Fentens Sermon of Simo∣nie and Sacriledge: M. Richard Bernard of the Ministers maintenance, M. Eburne on the same Subject, as also his two Sermons on Math. 22.21. Doctor Sclater of the Ministers portion. Doctor Iacksons Sermon on Cant. 2.15. M. Francis Dillingham his Sermon against Simonie. M. Ieremy Dike his Sermon against Covetousnesse, pag. 56. We might fill a Volume with Authors and Testimonies, I produce these few amongst those who are well known and of note, all of them speaking in particular to Impropri∣ators of Church livings, as to those who stand deeply guilty before God of Sacriledge.

[Object.] But we speake in our owne case, &c?

[Resp.] It is Christs not ours: Say it were; what then? Are all men liers, Is there not one Prophet of the Lord amongst us all? Here than the opinion of such as are impar∣tiall. Consult with Sir Iames Simple his Reply to M. Iohn Seldons History of Tythes. Sir Henry Spelman de non temerandis Ecclesijs, p. 119. who tels these men plainly that by taking these gifts bestowed on the Church, they charge themselves with cure of soules and make them∣selves subject to that burden that lyeth so heavily upon e∣very Minister, to see the service of God performed, peo∣ple instructed and poore relieved; for which three ends parsonages were instituted.

M. Lambart, a Lawyer of great note (in his Preamble of Kent) speaking of an Impropriation in Kent, thus cen∣sures them, One amongst many of those monstrous birthe of covetousnesse, begotten by the man of Rome in the darke night of superstition, and yet suffered to live in the day∣light of the Gospell, to the great hinderance of learning, the impoverishing of the Ministerie, and the infamy of our profession, &c.

Judge Dier is quoted by Sir Henry Spelman (some∣times L. Chiefe Justice of the Common pleas, Trin. 36. Hen. 8. fol. 58. pl. 3.) who averreth, that it was an hor∣rible thing when these Appropriations were made to Prioresses, and houses of Nuns: for (although they were Religious persons) yet they could not administer the Sacraments and Divine Service which they ought to do, who hold these holy rites.

Serjant Rastal (another learned Lawyer, in his termes of the Law, in verbo Appropriation) saith, It is a wicked thing for a Lay-man to withhold Church rites, bewailing (in his time) that it continued so long, to the hinderance (saith he) of learning, the impoverishing of the Ministerie, and to the infamy of the Gospell and pro∣fessors thereof. And Sir Edward Cooke another great D^r. in the Law hath reported, that by the common Lawes of England, it is evident that no man unlesse he be Ecclesiasticall, or hath Ecclesiasticall jurisdiction, can have inheritance of Tythes. Were this but the suggestion of some few Clergie men, and those of the poorer sort, (Vicars of Churches and such like) it might with some shew be sleighted (though the crye of the poore ought to be regarded) Deut. 24.14. & 26.7. Rom. 21.13. & 29.7, 14. But since it is the complaint of so many; both of the superiour sort of Clergie men and others, who with one vote condemne it for a sacrile∣gious sin, it may justly challenge mature deliberation. For Proximum sacrilegio crimen est quod Majestatis dicitur (saith Iustin, leg. 1. de gest. ad legem Iuliam) Treason is

but a petty sin in comparison of it. S. Austin gives the Reason, tanto gravius est peccatum quanto committi non potest nisi in Deum; that sin is so much the more grie∣vous, because it cannot be committed against any other but against God himselfe. Alas that these men would consider how woefull and uncomfortable it is to live in such a sin, as hath none to plead, or speake any good word for it before God nor man. And indeed who can? For,

First, these things have bin dedicated unto God and appropriated to himself as his own peculiar portion from the beginning, and in whose power is it to reverse them. The Law of the twelve Tables amongst the Romans of old decreed thus, Sacrum sacrove commendatum qui clepsirit rapserit{que} parricida esto. He that shall rob or purloyne an holy thing or a thing dedicated to an holy use, let him be a parricide. And Salomon saith, Who so robbeth his Father and mother and saith it is no transgression the same is the companion of a destroyer, Prov. 28.24. that Tythes were consecrated to God is without contradiction: Now how canst thou (O Impropriatour) keep these back being once consecrated?

Secondly, where tythes are paid there must be a matter of giving and receiving, Phil. 4.15. 1 Cor. 9.11. Stipenda Ecclesiastica accipiat, sed qui Ecclesiae; militat m••tat & col∣ligat, sed qui spargit & seminat, &c. saith Espencaeus in 2 Tim 2. p. 24. Let him take the stipend of the Church, but he which warreth for the Church: Let him reape and ga∣ther, but he which soweth: Let him feed of the flock, but he which feedeth the flock, &c. The milke then of the flock is due to him that by preaching feedeth the flock, and not otherwise. Now, Qua fronte, qua conscientia, &c. (saith Damasus Decret. 3.) with what countenance or with what conscience can you receive Tythes and other Offerings (speaking of Lay-men) who can∣not offer up Prayers for your selves much lesse for o∣thers.

B. King on Ionas (Lect. 33. pag. 463.) averreth it to be against all equity and conscience that Gods Tythes and Offerings should be translated unto strangers, that they should eat the materiall bread of the Prophets, who never give spirituall food unto the people, and that they who serve not at the Altar should live by it.

That which the bad servant spake to his good Master wickedly, thou reapest where thou didst not sow, may be char∣ged upon these justly, we sow spirituall things and they thrust their sickle into our Harvest to reap our temporall things.

The world, saith a reverend Divine, is wondrous busie a∣bout the disquisition of the tenure of Tythes, by what right they are due; and many are cunninger herein then in the maine fundamentall Articles of their Religion: But in the meane time there is this most necessary quaere forgotten, by what right impropriators detaine Church maintenance: Let that case be canvased in the court of conscience, and if God shall there determine on their sides we have done, much good do it them.

Object. Parcius ista, &c. Let us be sparing in thus charging men before we heare them, they have nothing of Gods part or of his Ministers, but what their Ancestours have left them, and which they dearly purchased and paid wel•• for?

Resp. And were these Church revenews left you by your Fathers (saith D. Smith.) Alas so the holy vessels came to Belshazzar from his Father, and yet whilst he propha∣ned them after his pleasure the hand of God came forth against him end he died for it, Dan. 5.2, 30. that we read, Ezek. 18.14.—19. would be thought on for answer.

2. Say they were purchased by you or your Ancestors, and so bequeathed you, what then? Caveat emptor, the buyer should have lookt to that: He dealt not fairly with you who sold you that he had no right unto. Read

Levit 27.28. There we shall find that nothing separate from a common use unto the Lord might be sold: And will you deny that these were ever separated? Besides hath not God entailed them upon his Ministers? See Numb 18.21. and what man hath power to cut of the entaile which God hath ratified?

Object. But many an honest Gentleman hath an Im∣propriation in his hand, Bishops and Colledges have many?

Resp. I grant you many an honest Gentleman may hold them in their hands, but yet I must tell you, that it is no part of their honesty so to doe. That answer which Sir Richard Brarkley relates a Husband-man gave to the Arch-Bishop of Cullen may be in this case given.

The Story is this, A poore Husbandman being in the fields at plough, spies a great troupe of horsemen, well armed passing by (after the manner of the Princes of Ger∣many) he asked of the for most who it was that was com∣ming after, and being told that it was the Arch-Bishop of Cullen, he fell into a great laughter, being asked why he laughed, he replied, because S. Peter the Prince of Prel••tes lived poorly, to leave his Successors rich. The Arch-Bishop being told what this fellow said, was willing to justifie himself, and comming to the fellow told him that he wore those roabes and rode in that state not as he was a Bishop, but as he was a Duke; then the fellow laugh∣ed more than before, and answered, Cum damnatus fuerit Dux quid fiet de Episcopo? If the Duke shall happen to goe to Hell for his Pride, what will become of the humble Bishop? It would bee thought on.

For if the Impropriator should hap to goe to hell for his sacriledge, what would become of the honest Gentleman? For my owne part I doubt not, but divers such God will shew mercy unto upon their Repentance, but if after they come to a knowledge of the truth, they withhold it in

unrighteousnesse, and make not in some measure restitution; little comfort can they take of the truth of their Repen∣tance.

In that other plea of the Lay-Improprietary from the example of Colledges, Bishops, &c. They are no ably deluded through the deceit of their owne hearts: For all these are de familia Ecclesiae and ought to be susteined by the Church, as Sir Henry Spelman saith well; and that Reverend and learned D. Reynolds in his Comment on Obadiah, Ser. 2. So that Tythes are quodammodo, the Churches still.

[Object.] But Kings have right to tythes, and it was an ancient custome for Kings to take them, as may be collected (saith Calvin from 1 Sam. 8 15.) Now saith the Lay-Im∣propriator, of Kings we hold them.

Whether the Scripture doth describe a Iust King or a Tyrant is questionable: Osiander tells us that Samuell there describeth to the people the King which God would give them in his wrath; and speakes of such manners and fashions which are incident, not to true Monarchies, but such rather as decline to tyrannie, a d so sheweth not (saith Pellican) what a good King may do, but what this King would do.

Secondly, A King is not merè laicus, saith our late So∣veraigne of blessed memory, he is Persona mixta, a per∣son endowed as well with Ecclesiasticall Authority as with Temporall. In which respect both King and Priest of old were anoynted with the same oyle, (as the Chalde Paraphrase on Zach. 4.11. hath it) which was the holy oyle, Psal. 89.27. And (in these later daies) at their Coronations they are not only crowned with the Diadem of the Kingdome, and girt with the Sword of Justice (to signifie their temporall Authority) but they are annoynted also with the oyle of Priesthood, and cloathed Stola sacerdotali and veste Dalmatica, as Sir Henry Spelman in his Tract of the Rights of Churches hath demonstrated, p. 117. In which respect he may

(if his necessities require) partake with Levi in his Tyth (as David did with the Priest in the Shew∣bread, 1 Sam. 11.6.) and Levi in duty must yeeld him a portion, I say Levi yeild it, for it must come through his hand (saith Sir Iames Sempell in his Trea∣tise of Sacriledge, cap. 8. §. 3.) for the avoiding of Sacriledge.

Thirdly, the Tyth spoken of, 1 Sam. 8.15. which Kings u∣sed ordinarily to receive was not Levi his tythe, but another tyth or tenth: After that Levi had tythed the people, the King should tythe them over againe (Thus M. Nettles in his answer to the Iewish part of M. Seldons History of Tythes, c. 3. §. 6. p. 127.

Fourthly, Though a King hath power to tythe a peo∣ple and to take for the supplying of his necessities a portion of Levies tythe, yet he hath not power (saith D. Smith in his addition to D. Willets Hex: in Levit. cap. 25. mor. 5.) to transferre holy things to prophane uses, he may not give them away to his servants, nor alie∣nate them from the Church to the Churches dammage. So also sheweth Keckerman, System: Polit. Lib. 1. cap. 21.

Concering such consecrated things, the beginning wher∣of was superstitious (as Abbi-lands) which were given for the maintenance of Idolatry, and redemption of mens soules, it is not to be doubted (say some) but that the civell Magistrate hath power to divert them to pro∣phane uses, as we read, 2 King. 10.27. But there is an other reason of tythes the proper inheritance of the Church: These were from the first foundation of them dedicated to the Ministery of the Word, and originally in∣tailed by God upon his Ministers; now neither the Pope nor King Henry the eight, can cut of an entaile (saith Doctor Smith on Levit. 27. mor. 4) which God hath ra∣tified.

To conclude this branch, I could wish that every Lay-Impropriator would advisedly consider what hath bin said, and know, how ever he conceives he hath nothing to an∣swer

for before Almighty God but Lay-vocation, yet he bath also (by taking of the two pence) to make answer for spirituall function; for Tythes, Transeunt cum onere, they carry their charge with them.

Secondly, forget not that admonition which is given by Lorinus in Levit. 27.30. Caveant hi, &c. Let these Lay-men take heed, who have a grant of Tythes upon this condition, that hereafter they must make restitution, least they be involved in the punishment of eternall damnation.

Thirdly, Let such as have taken the houses of God in pos∣session, or possesse his portion without his assignement, read those Plagues and Judgements threatned, Psal. 83.5, &c. against those who did but say, Let us take, &c. And what in all ages hath bin executed and inflicted on them who did take it, read D. Howson, and D. Downham on this subject. And in your own observation you may find the truth of that which Salomon speaks, Prov. 20.25. Sacriledge is like Pope Adrians sly it will not suffer a man to leave vomiting til it hath gotten up his gall.

Lastly, An answer would be studied to Saint Austins question, with what face canst thou expect an inheri∣tance from Christ in Heaven, who hast defrauded Christ of his inheritance on Earth, Bee not deceived, God is not mocked, thou mayst have wit enough to befoole thy innocent Mother on Earth of her portion, but with all thy subtilty thou shalt never beguile thy Almighty Father which is in Heaven.

We doe but beat the ayre, these men still resolve to have the tenth of their Neighbours estates, let their Salvation go whither it will; they will sooner loose their lives then their livings, as an Impropriatour once rebelliously spake, when mention was made of our late Kings willingnesse in their restitution: However Israel must know his Transgressions, and Iacob his Iniquities, and such men heare of their Impro∣priations.

There is another whelpe of the same litter, the uncon∣scionable

tyther, or common defrauder of the Ministers (remaining) dues, through their unconscionable customes, false prescriptions, and unjust compositions. The Am∣monites had halfe our apparell before now through these new found out tricks, the poore Minister is turned out na∣ked, that little which the Canker-worme left, the Caterpiller hath eaten up.

Impropriations are at a stay (we trust) they cannot take from the Church (saith M. Eburne in his second Sermon on Math. 12 21. pag. 29.) more then already they have (albeit many a greedy and sacrilegious minded person, el∣ther desires or attempts it) but these sort of persons do daily more and more encroach upon the Church to the spoyle and bane of it, the hinderance of the Gospell and de∣cay of learning.

There is scant a man of understanding, who lives in any Parish where the tithes are impropriated (and such Parishes there are good store in England at this day, if they be sum'd up aright) but doth dislike, yea disclaime against them (if his owne hand be not in the sin.) Now thou that blamest another doest thou even the selfe same thing? For what are these unconscionable customes, compo∣sitions, prescriptions, &c. but so many petty and particular Impropriations? Change but the name the thing for sub∣stance is the same; their ground and originall is vitious, and the fruits and effects to the Church most pernicious; as I have on that Parable, Luk. 18.10. at large discovered. I will conclude this Discourse with the report of a great and lear∣ned Lawyer of this Kingdome. It is recorded (saith he) in History, that there were (amongst others) two grievous persecutions, the one under Dioclesian, the other under In∣lian the Apostata; the former intending to root out all Reli∣gion, Occidit omnes Presbyteros, he slew all the Preachers of the Word of God; notwithstanding this, Religion flou∣rished, for, Sanguis Martyrum est semen Ecclesiae. This Per∣secution was grievous: But that under the other was more grievous and dangerous, Quia ipse occidit Pres∣byterium,

hee destroyed the order of Priesthood it selfe, whilst he robbed the Church, and spoyled spirituall persons of their revenews: Upon which insued in short time great ignorance of true Religion, and the service of God, and thereby great decay of Chri∣stian Profession. Ah vile shame; whilst Hagar com∣plaines of her mistresses persecution, she should car∣ry her selfe so insolently: Whilst our Laity com∣plaine of the Prelates and the Priests, they indeed are found to be the greatest persecutors that this day England hath.

More Particularly. From the History wee may col∣lect,

[Doct.] Good Hosts should be carefull of their Guests.

We read, Iosh. 2.2, 6. of Rahab who having once taken charge of the Spies, she discharged the part of a good Inn∣keeper, and tooke great care that no hurt might befall her guests, hiding them from death with the stalks of that plant which was made to hide the body from nakednesse and shame; and for this she is commended, Heb. 11.31. Such a good Host was Lot, Gen. 19.6, 7, 8. and Obadiah, 1 King. 18.13.

[Vse.] These Examples (together with that in hand) should be remembred by those who are of this Profession. Ʋnto these men do no harme (said Lot unto the Sodomites) for therefore came they under the shadow of my Roofe, Gen. 19.8. Yea, he rather chuseth to be an ill Father, then an ill Host, he tenders his daugh∣ters to save his Guests (a faulty offer though a good in∣tention.)

Beda makes mention of an Inn in Arabia, the Host wher∣of was a notorious theife and robber, and did use to bring those passengers he meant to spoyle into a good∣ly Roome, richly adorned with curious pictures and hangings, wherin was a soft bed to lye upon and de∣lightfull to behold, but both the Chamber and Bed were annoynted with deadly poyson, in such sort that the

infection did slay the Guests before the morning and whilst they were a sleep: But Gods Judgements slept not, for within a short time the house was fired by Light∣ning, and both it and the Keepers were consumed to ashes.

If we have no such Hosts in England, yet we have heard of some Guests, who have had their threats cut in their Inns by the consent of Host and Hosters; and of many more who have had their bane through infectious beds and roomes poysoned with drunkennesse and disorders. I could wish all would take warning by judgements infli∣cted upon others; vengeance will not suffer wicked Hosts to live.

The Heathen had a private and domesticall god, whom they tearmed the god Lar, which in our language we may interpret, the god of the hearth: Him they held in such reverence, that if any had sled to the hearth, albeit in the house of his capitall Enemy, yet his Enemy durst not there offer him any violence (by this means Themistocles the Athenian was saved.) For the hearth was dedicated to the Goddesse Vesta, who was held to have her holy place, where the chiefe fire of the house was made: If then no Violence might be offe∣red to our very Enemy flying to our hearth; much lesse to those who come Guest-wise under our roofe for succour.

[Myst.] In the Mystery. Ministers should hence learne, To bee carefull of those flockes committed to their cure and charge, Act. 20.28. 1 Pet. 5.2. 1 Tim. ••.1.5. & 2 Epist 4.1, 2. Hence are we called Pastours, Shepheards, Watch∣men, Rulers, Planters, Builders, Fishers, Husbandmen, &c. All which Titles require of us great diligence and carefull at∣tendance.

[Reason.] Our gifts are given us for this end, not to hide up in a Napkin, but to imploy: Our maintenance is upon this condition, that we work and labour, 1 Thes. 5.13. 1 Tim. 5.17. Hence Saint Paul acknowledgeth it a Debt,

Rom. 1.14. into which debt he came by his Calling, and the gifts that God bestowed on him for the Ministery of the Word. Saint Cyprian speaketh thus: Debere Presbyteros tanquam decimas accipientes ex fructu non re∣cedere ab altar, sed nocte die{que} spiritualibus inservire. Mini∣sters as being receivers of Tythes of the increase ought not to retire from the Altar, but night and day to attend upon spiri∣tuall things.

[Vse 1] You will soon infer (I doubt not) upon the delivery of this, that those Ministers transgresse who reap the Profits of a place and performe not the duty therto belonging, who sheare the Sheepe but feed not the Flocke: And indeed they faile in a very high degree: Woe to the idle Shepheard (saith Ezekiell) that leaveth the Flocke, the sword shall be upon his arme, and his right Eye shall be utterly darkened. A practise that cannot stand with the love we pretend we beare to Christ, and which is ex∣pected from us, Iohn 21.15. Lovest thou me; feed my sheepe: Upon which words Saint Gregorie thus inferreth, Si dilectionis Argumentum est cura pastoralis, quisquis virtu∣tibus pollens gregem Dei renuit pascere, summum pasto∣rem convincitur non amare; If care and diligence in a pastorall charge be an argument and certaine evi∣dence of the love we beare to Christ, whosoever furnished with gifts and abilities thereunto refuseth to feed Christs flocke, is to be taken, pro convi∣cto, that he beares no good affection to the chiefe Pastor of our souls.

Nor can negligence and unnecessary absence of a Mini∣ster stand with that true love he ought to beare unto his Flocke. Then especially doth the Divell sow his tares, whilst the Husbandman is a sleepe, then are the Sheepe apt to straggle and run into many dangers whilst the shep∣heard is from amongst them; Moses was not above for∣ty daies away, but upon his returne, he findes his people worshipping a golden calfe which they had set up, Exod. 31.1.

Nor can this Practice stand with the Lawes of Princes and Decrees of Councells, which even the darkest time of ignorance have made divers Cannons and Constitutions charging a Minister with Residence, as Conc. Antioch. Can. 17. Conc. Sardi. 14. Can. Si qui•• vult, &c. Dist. 39. Conc. Calsid. Can. 10. Conc. Trid. Sess. 7. cap. 8.

Quest. Is there then no just and lawful cause, for a Minist∣ers absence? Is he so tied to reside upon his cure as that upon no occasion he may absent himself from his people for a while?

Resp. Valentia with others do observe, that this Com∣mandement of Residing is praeceptum affirmativum, and so binds not semper or ad semper, nor may it be laid in the ballance stript from those necessary materiall circumstances, which should give it waite: There may be certaine cases which may excuse Ministers absence for a time.

1. Wh•••• it is, Pro vita & viatico, for recovery of health, preservation of life and necessary maine∣tenance.

For Recovery of health, this staid Epaphroditus from the Church of the Philippians: As soon as he was recovered he was sent by S. Paul, Phil. 2.25, 28. So Sylvanus Bishop of Philopolis in Thracia, being of a very sickly constitution was remooved thence to Troas a hotter Climate, as we read, Socrat. lib. 7. cap. 37. Thus if a Pastor be sick in body, and the place where hee lives unfit for his Recoverie, it would bee hard-heartednesse in a Flock (as Moscouius notes) to barr the Physitian of their soules the use of lawfull means.

For Preservation of life: Say a Pastor be personally sought for and cannot remaine with his flock without perill of his life, in this case it is lawfull for him to absent himselfe. So Elijah fled from Iesabell, 1 King. 19. and S. Peter left the Church of Hierusalem to escape

Herods fury, Act. 12. And S. Paul left the Church of Da∣mascus when some sought to lay hands on him and slay him Act. 9. So Athanasius left his Church at Alexandria and was hid in a dry Cisterne six yeares and in his Fathers too be foure mouths, and makes this Apologie for himself. Quis mihi mirabiliter & divinitus erepto vitio vertat,quod non in manus me quaerentium rejecerim? &c. Who can blame me being miraculously delivered, that I did not cast my selfe into their hands that sought me? Our Saviour wish't his Disciples, when they were persecuted in one City to slie into an other, Math. 10.

But here S. Austins caveat (in his 18. Epist.) to Honoratus must be observed. The Persecution must be Personall not Generall; for a generall persecution (both of Pastour and flocke together) is likened by that Father to the equall danger of Marriners and Merchants in the same Ship in a great tempest: Now God forbid (saith he) that the Master leaving his passingers behind should save himselfe by boat and commit the Vessell to the mercy of the unmercifull waves. Such a Minister is compared by our Saviour to an hireling, Ioh. 10.

For, necessary maintenance. Nature allowes that a man should keep himself from hunger and unrelieved penury. So S. Paul, 2 Cor. 11.8. And indeed it is a kind of Persecution to mussle the Oxe which trea∣deth out the Corne. In case of want a Minister may lawfully leave this or that particular Congregation and take another.

So when a Minister is to give attendance in some Courts of Justice, where he is impleaded; or hath some necessary suit in Law depending, which requires his personall pre∣sence and appearance: In this case Councels have by their Canons grated liberty for a Minister to absent himself a while from his people.

2. As a Paestour may be absent in these and such like private cases: So when the busines about which

he goeth is more publicke and tends to the Profit either of the Ʋniversall Church, or of some Parti∣cular.

Campcius, Moscomus and others which write upon this Subject do reduce hereto the going to Generallor Particu∣lar Synods for compounding differences: Writing against the Churches adversaries, and such like profitable imploy∣ments.

Thus S. Ambrose, Serm. 28. maketh his Apologie to his People, Alterius Ecclesiae necessicatibus evocatus mini∣mè vobis solitum studium dependisse videor, being called forth by the necessary businesse of another Church, I seem not to have bestowed on you my won∣ted care. There are other cases which might be alledged, but this shall serve for the first answer to the Quare.

2. We must distinguish of Residence: It is two fold, Per∣sonall or Pastorall: Not so much the former as the latter is required, jure divino.

Some are Personally resident, but not Pastorally; urgent Occasions, publike Attendance, and such like before spoken of requiring their absence, they feed their Flocke immediately themselves so often as they can, and mediately by others when themselves cannot. Thus Timothy to whom S. Paul had committed the Church of Ephesus, went to establish the Church in Dalmatia, and Titus who was Bishop of Crete, was upon an occasion sent for to come to Rome, 2 Tim. 4. but yet so, that neither Titus left his flock unprovi∣ded of many instructours, which before he had or∣dained there; nor Ephesus wanted Tychicus (as Cal∣vin observes) who was sent unto them to supply Ti∣mothies ro••me. This kind of Residence is that which is espe∣cially required.

Some are neither Pastorally nor Personally resident, such have much to answer for before Gods Tribunall: If any go about to with-hold their Tythes or other

Ecclesiasticall dues, they straight wayes cry out of Sacriledge, when they themselves in the meane while are by CHRISTS owne testimony Theeves and Robbers, wronging Gods Flock by their wicked customes.

Some are both Pastorally and Personally resident, he that can receive this, let him receive it. In all ages such have bin most honoured and best liked; in brief seeing there is a care which God expects of every man that hath a Flock, let us discharge it conscionably and not suffer the grace bestowed on us to be in vaine: As for those whom either service or great imploy∣ments call away, let them with the Apostle though they be absent in the flesh, yet be present in spirit, knowing that a hirelings negligence shall not excuse him, if the wicked be not warned from his way.

Secondly, Observe we from hence (with S. Ber∣nard)

[Doct.] That all that is required of this Host is care; Petitur a vobis cura non curatio, he saith not, Sana il∣lum, Heale him, Sed curam illius habe, Take care of him.

Non est in medico semper relevetur ut aeger.

The Physitian may prescribe the potion, it is God that must give the blessing: So sheweth the Apostle, 1 Cor. 3.7.

[Vse] Therefore we may not be discouraged in our labours, God hath given his Prophets a charge to preach, when before hand he hath told them that their words would not be received by those who heard them, Ier. 7.27. Ezek. 2.3, 4, 7. He that planteth would willingly eat of the fruit he sets; and he that soweth reap; and he that administreth Physick, desireth that it may kindly work and effect that which is intended; but if the succesle be not answerable to our hopes, we may not faint, Nullus do∣ctor est dator boni quod docuerit (saith S. Bernard) we may be doctores gratia, but datores we cannot be,

we may teach but we cannot give. Rebecka may cooke the Venison, Isaack must blesse it. If Rachel be barren, Iacob is not God to give her children.

Not is our labour lost; whether our people profit, or profit not, we shall have our fee, Isa. 49.4. Wee are a sweet savour to God, not onely in them that are saved, but in them that perish, 2 Cor. 2.15. Hence it is that those messages which have conteined nothing in them, but curses against an obstinate people, have yet bin as honey in the mouthes of them that brought them, Ezek. 2.10. & 3.3. As the Physitian (then) omits no point of his art (though the recovery of his patient be desperate, and (it may be) dyes under his hand) no more should we; but still be diligent and carefull; remembring what followes in the Text,

Whatsoever thou spendest more, when I come againe I will repay thee. [Text.] ]

A promise is annexed (to incourage us) that whatso∣ever should be layed out, about supply of the wounded mans necessities, should be discharged. From the Historie we gather,

[Doct.] Suretiship is lawfull. Or, It may be a worke of charity to passe our words for them that are in extreme necessity and misery.

Read, Gen. 42.37. & 43.9. Philemon vers. 18. Acts 17.5, 8, 9. David with an holy boldnesse desires this favour from the handes of God, that he would be surety for his servant, Psal. 119.122. Had it beene a thing absolutely unlawfull. surely that Princely Prophet would not have beene so bold that way with God. And such was Gods unspeakable goodnesse as to heare him, and to doe it for him, and not for him alone, but for all man-kind. Had not the Sonne of God become surety for us, how had the hand writing against us ever beene cancelled or blotted out? He payed the things he never

tooke, Psal. 69.5. Qui nihil debebat pro omnibus solvebat (saith S. Ambrose) He that owed nothing payed for all.

[Object.] You will object, Prov. 6.3. & 17.18.

[Resp.] The Answer is, Suretiship is not simply condemned by Salomon, but rash and unadvised suretiship. Who∣soever thinks no more belongs to suretiship, then passing of the word, or clapping of the hand, shewes himselfe to be a man destitute of understanding; and which in a while, may wring those hands in sorrow, which before he did clap in joy: and with the same hand strike him∣selfe in anger, wherwith in a foolish kind of suretiship he strooke the hand of another.

[Vse.] Such then as hold it absolutely unlawfull to become surety for any, and bind themselves by oath never to passe their words, though it be for the dearest friend they have, would be better lessoned: how can they with common honesty deny a christian duty? Besides by the rule of cha∣rity we are required to do for others, as we would be done for our selves. It is no unwise sentence of a wise man; The wicked will not become surety, and he that is of an un∣thankefull mind, for saketh him that delivered him, and who is he that if he had not had a surety, had not beene still a debtor to destruction?

Object. But he that hateth suretiship is sure, saith a wiser then he, Prov. 11.15. Adi forum & inter litigantium frequentias, nihil frequentiùs auditur quam sponsionum pericula, & sponsoris suspiria, Goe to the courts of Law and in the frequency of those that follow causes, there is nothing heard more frequently then the dangers of suretiship, and the sighes of him that is a surety (saith one) And Clemens Alexandrinus citeth the saying of one of the wise men of Greece, sponde, noxa prasto est; be surety for another and be sure that harme is neere thee.

So that (as some say of dice, the best cast is to cast them cleare away) the best surety is not to be surety at all.

Resp. All this comes through the abuse of what is in it selfe lawfull. As S. Paul speaks of the Law, 1 Tim. 1.8. So may we of Suretiship; It is good if it be used lawfully, els hurtfull and prejudiciall. It is a point in which a man may on either hand miscarry, either by an over great forwardnesse to wrong himselfe, or by an over great backwardnesse in helping others. Wherfore the Cau∣tions given in the practise of this point, would not be for∣gotten.

They have respect,

• 1. To the Person for whom we are bound.
• 2. To the Person to whom we are bound.
• 3. To the Person himselfe that is bound, and becomes Surety.

For the first, the Person for whom we become Surety must be no stranger, Prov. 11.15. & 20.16. & 27.13. He that is Surety for a stranger (saith Salomon) shall smart for it: and therupon he inferrs, He that hateth Suretiship (viz. for such Persons) is sure, that is he is free from that trouble which such a rash and credulous ingagement brings with it. It is therfore requisite,

1. That we know his Person: Say the man be such a one as a man may safely undertake for, yet it followes not that we should undertake for him, not knowing who he is: This is too much rashnesse and may bring us woe.

2. We must know then, as in the Face so in the Faith: He is a Stranger in Salomons account, who is not reli∣gious and pious. Who so is a stranger from the Common wealth of Israel is the greatest stranger in the world; Nor is it a strange thing for such a stranger to leave us in the lurch, who so is false to God will be true to no man.

3. We should not be a stranger to the cause: Whi∣ther that be lawfull would be inquired into: He that undertaketh for a bad matter may be suspected to be little better than an accessary. We read, Gen. 38.17, 18

Iudah promised Thamar a Kid of the Goates for the unlawfull use of her body: Had it bin fit for any to become surety for Iudah, had Thamar required it? Surely, as the Leprosie of Naaman did cleave to Ge∣hazi: So the sin of the Creditor would cleave to the Sure∣ly in such a case.

4. The Ability of the Person: Wherby he is able to discharge us of what we undertake for him, would be likewise knowne. There is (saith Salomon) who maketh himselfe rich having nothing, Prov. 13.7. Faire shews and large promises will not bring out of those snares and nets which Suretiship commonly brings a man into, Pro. 6.1.

For the second, the Person to whom we become bound, he would be no stranger neither. Prov. 6.1. True it is, the Surety is to make account to pay the debt (or see it paid) unto the Creditour, be he what he will be, yet it is more comfortable to deale with a religious then an irreligious person, what ere should happen, Mat, 18 Say (through default in the Principall) thou that art the Surety comes to be arrested; whilst thou art in the snare of a cruell Creditor, thy Profession comes to be ar∣rested likewise. A wicked worldling flies upon thy Profession strait. This is the man that was so precise and strickt, doth such rashnesse and unadvisednesse beseem the Clients of the Gospell? For our own comfort and the credit of the Gospell we should take heed with whom we strike hands.

Lastly, Concerning our selves who passe our words or enter into bonds for others; two things would be con∣sidered of us.

1. The Summe for which wee are to bee obli∣ged.

2. Our own willingnesse and ability to discharge the Summe without impairing thy estate, overthrow∣ing of thy Family and undoing thy Posterity for ever.

Confider well the Sum: Tell it over (as it were) in ready mony, look well upon it, and think if thou shouldest part with so much, whither it would not break thy back, undo thy Family, cause thee and thine all thy life long after to live most uncomfortably. It is a wise saying of the Son of Syrach. Bee not surety above thy power: For if thou bee Surety thinke to pay it. Every Surety that undertakes for an other makes the debt his own and stands in conscience charged with it, Gen 44.32, 33. And the Creditor oftentimes relies more upon the suf∣ficiency of the assurer then upon the honesty of the bor∣rower. Now if thou hast nothing to pay (saith Salomon, Pro. 22.27.) be not thou of them that strike hands, nor amongst them that are Surety for debts, why causest thou that hee should take thy bed from under thee: By taking Suretiship upon thee thou dost (as it were) put thy self under the Creditour and make thy selfe to be the bed upon which his trust doth rest. If by not paying thou takest from the Creditour the bed of his Rest, it is but just for him to take away thy bed from under thee for pai∣ment.

To conclude this point remember that of Salomon, Prov. 27.12. A Pru••ent man foreseeth the evill, viz. of rash Suretiship (for that is joyned in the verse immediately following) and hideth himselfe by a wise refusall; But the simple passe on rashly and carelesly, and are punished with the losse of goods and garments. Bee no longer foolish least your bonds increase upon you.

In the Mystery observe we,

[Doct.] Whatsoever Gods Ministers shall lay out (about the wounded mans necessities) more then they have heere received, Christ hath undertaken to see it dischar∣ged.

In the Parable of the Pounds and Talents, Luk. 19.12 Math. 25.14. This is evident. The stock is given to the Servant, but what is acquisite and through the industry of

the servant obtained and therto added shall be plentifully rewarded by the Lord.

If we search the Court-rooles of holy Writ, we shall find none have such large Promises made for pro∣vision and protection as Gods Ministers. For Provi∣sion, Read Deut. 10.8, 9. Where we see how God in a speciall manner undertakes to provide for Levi, for that he is separated to his service. So under the Gospell Christ hath passed his word to us, Math. 10.10. And for Protection, Read Psal, 132.16. I will cloath her Priests with Salvation (saith the Lord) So Ier. 1.18. & Revel. 2.1. These Starres are held in the right hand of Christ: Who is able to plucke them thence?

[Vse.] This should incourage us to be doing: What though we be still laying out, and litle (God knows) comes in again (for present) why we shall not loose? we have the Word of him for it, who did never falsifie, God is become the wounded mans Surety, powre in wine and oyle, spare not: God hath said he will repay us again, and will do it to the full.

Who is there amongst us that did ever shat the doors of Gods Temple for nought, or kindle a fire on Gods Altar for nought? Mal. 1.10. Wherfore we need not be grie∣ved nor discomforted with the measure we receive from the world.

As for the men of this world they will not repay us lay out what we will, they set us not on worke they say: If you can dresse a Horse, or drench a Cow, set a bone or heale some bodily disease; you shall bee well paid for your paines and have thankes: But Ministers are Physitians of noe valew, little set by.

Yea so farr are many from repaying us our charge as that they hate and spoyle us so much the more for our paines. Amara est veritas,& quisquis eam praedicat amaritudine satiabitur (saith S. Hierom.) The truth is

bitter and who so preacheth it shall be filled with bit∣ternesse. See it in Ieremiahs case, Ier. 11.7, 19. and in Micaiabs, 2 Chron. 18.7. and in S. Pauls case, Gal. 4.16. the more we cast holy things before Doggs and Pearles before Swine, the more are we rent and torne by them, but.

Tu ne cede malis, sed contra audentior ito.

Indeed the men of this world are not able to repay us, if they had a mind therto: We labour about the Salvation of their soules and indeavour to bring them unto God. Now what can a man give in exchange for that?

It was a saying of old amongst the Heathen, that no man could make a sufficient requitall to God, to his Father who begot him, nor to his Tutor who taught him humane learning: O what doth a man owe then to his Minister who instructs him in the Mystery of Christ? Surely they owe themselves, as S. Paul tells Philemen, verse 19.

Cast we then our eyes from off man, and though our entertainment from them be course and slender, yet behold we another Master, another day, another pay∣ment, and let us comfort our selves herewith.

Sed quando reverteris Domine, &c. (saith S. Ambrose) when wilt thou returno ô blessed Lord? In die Iudicij redibit Dominus (saith Saint Bernard) at the Day of Judgement he comes againe, and then will he repay us as he hath promised, Matthew 25. So then,

[Doct.] Not heere in this life must Gods Ministers looke for their Reward, but heereafter in Heaven: It must be expected when Christ comes againe. See Math. 5.12. 1 Pet. 5.4. 2 Tim. 4.8. Dan. 12.13. Rev. 11.18. Mat. 20.8.

Hic jugulantur Haretici (say the Papists) qui mercedem bonorum operum negent, the Heretikes throat is here cut, which deny the reward of good works, &c.

But those Heretikes they meane, First acknowledge a reward due to good works, Heb. 11.6. Secondly, that this Reward shall be according to the proportion of their goodnesse, as we lay out we shall receive, Dan. 12.3. 2 Cor. 9.6. Thirdly, that it is lawfull in serving God and suffering for him, to do it intuitu mercedis, with an eye to the recompence of reward, Heb. 11.10, 26, 35. & 12.2. Yet that may not be respected, solum & prae∣cipuè, only or chiefly. Nolo ad praemium diligere Deum (saith S. Austin) ipse sit pr••mium tuum. God himselfe must be our reward. And to love him only, or prin∣cipally for the rewards sake is too mercenary: He is to be loved without it (saith S. Bernard) yet served hee may bee sincerely with an under respect un∣to it.

Neverthelesse, that Axiome of theirs, that merces and me∣ritum are Relatives, we disclaime; that merces and opus are, we grant them. A Relation there is betwixt a Reward and Worke, or reward and promise, but not betwixt a reward and merit. God rewards our workes yet not for any merit in them, but of his owne free mercy: It is a reward of Grace not of Debt (the Apostles own distin∣ction, Rom. 4.4.) Donum liberalitatis, non stipendium virtutis (saith S. Ambrose) a reward proceeding from the benignity of the Rewarder, not from the dignity of the rewarded. I have heard (saith David) that power be∣longeth to God, and that thou Lord art mercifull, for thou re∣wardest every man according to his worke, Psal. 62.12. Saint Paul expected a crowne, but what crown, not that which he had merited, but that which God had promised, and which for his promise sake he would bestow on him, 2 Tim. 4.8.

Much lesse can we approove of their collection from this place (and such other) that a man may su∣pererogate in doing more then he needed or is bound to doe. The word will not helpe them in the Text, nor that of S. Austin, who though he speakes of S. Pauls superero∣gating,

yet he explaines himselfe in the whole Chapter, he serving, as Christs souldier, without taking wage, (as he might) supererogated more then ••he Churches could require of him; but not more then the Lord either could or did. And for Optatus (whom they likewise alledge) his applying this Parable to S. Pauls coun∣sell of Virginity, 1 Cor. 7. as to a worke of superero∣gation; he so expounds himselfe as that he serveth nothing to the Iesuites purpose: For expounding the two pence to be the two Testaments, he sheweth that the other is no Commandement fully laid out, giving us therby to understand that it is so a counsell that it is also a commandement, although not so expressed and laid out as the two pence given to the Host, but reserved in the decke untill circumstances draw it forth. And S. Chrysostom in his Exposition of this Parable acknowledgeth that the governour of the Church can bestow no more then is contained in the Gospell; what is it then that the Governor can bestow more then he hath received? But that which is his owne duty, in which he is bound to indea∣vour that he lay out that which is committed to him; In his Judgement then (on this place) no works of su∣pererogation can be done: Sure I am, our Savi∣our our hath thus determined the Point: So likewise yee when yee have done all that yee can doe, say wee are unprofitable Servants. But to come something closer home.

[Vse.] Is not our full reward to be expected here, must we stay for that till Christ comes againe? Why then with Patience possesse we our selves: God hath not left us altogether destitute; whilst he is absent, we have some salarie or stipend, some comfortable allowance for the present (though the unthankefull world do their best (or worst rather) to cozen us of it) Who goeth a warfare (saith the Apostle) at his owne charge, who planteth a vineyard and eateth not of the fruit therof? Or who feedeth a flock and eateth not of the milke of the flocke? 1 Cor.

9.7. But our chiefe pay is behind, that is reserved for us till Christs second comming, he shall bring it with him

Object. But it is a long while thither?

Resp. How know you that? Say it be, Heaven will pay for all; not an houre that you have waited; not a night that you have watched; not a drop of oyle that you have wasted; not a teare that you have shed; not a penfull of inke that you have spent, but shall be fully recompen∣ced with no lesse than a Crown and Kingdome, so that you have little cause to whine and make complaints of his long tarrying.

You know what is related of Alexander the great, he passing into Asia, gave large donatives unto his soul∣diers, and being asked by Parmenio what he would leave for himselfe, he answered Hope, saying withall, that he preferred the riches of Asia hoped for, before all that his Father Philip left him in Macedonia. Let us make the like answer to men of this world, who aske us what is left (when they have stripped us naked through their corrupt and unconscionable customes, &c.) Heaven still is reserved, for us that they cannot Impro∣priate to themselves, and this wee prefer••e before all that they have bought so deare with their soules losse.

The sweetnesse of the hony makes the Beare to despise the sting of the Bee. The sweetnesse of these thoughts would make us passe little what men say or doe: Read, Math. 5.12. Heb. 11.36 — 40. I end this with that of Saint Ambrose. Beati quibus es debitor: Ʋtinam nos simus idonei debi∣tores, utinam quod accepimus possimus exolvere. Hap∣pie is that servant whom his Lord when he comes shall finde well doing.

Which now of these three, [Text.] thinkest thou, was neighbour unto him that fell amongst the Theeves. [Vers. 36.37.] And he said, he that shewed mercy unto him: Then said Iesus unto him, go and doe thou likewise.

We are come to the Conclusion of the Parable, and therin consider we,

First the Question made by our Saviour.

Secondly, the Answer made by the Lawyer unto the Question.

Before we come to the Particulars, it will not (I suppose) be amisse, to observe something in the Ge∣nerall.

[Doct.] As first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sweetnesse and benignity of God in composing himselfe to the disposition of man: As face answereth face (according to Salomons Proverb) so doth he apply himself to the humors and severall affections of men so far as may be.

Christ might haue proceeded to sentence without Bill and Answer, but he was a Lawyer he had to deale withall, and therfore propounds a Quaere.

Thus he called the wise Astronomers of the East by a Starre, he drew Fishermen to him by a draught of Fish. To Mary in the Garden, he appeares like a Gar∣dener. To the Disciples travelling, he appears like a Tra∣veller, &c.

[Vse] When the fairest of all Beloveds doth thus woe us, how inexcusable are we if he doth not win us? God doth allure us by our owne delights, and take us in our owne wayes and studies: What we most affect in Earth or Hea∣ven, he makes a bait to take us with, and that not for any need that he hath of us, but for our owne Salvation.

Quibus exemplis doctores Evangelij monentur, &c. (saith Muscul. in Mat. 4.) by which Examples the Preachers of the Gospell are admonished to become all unto all that they

may win some: Not only as S. Paul, Qui omnibus ingenijs se accomodavit, who did apply himself to the capacities of all hearers, but even as this our Text-Master (who spake as never man spake) in framing our selves to all mens know∣ledge and natures.

Secondly, observe we,

[Doct. 2] The profit of this practise in questioning about things taught and heard. Had not this bin a profitable way of tea∣ching our Saviour would not have bin so abundant in it: Ipse Christus Catechista, Christs preaching was a Catechi∣sing (saith Canisius that great catechizer amongst the Pa∣pists.)

I know not then, why any should sleight this course of Catechising as childish and unprofitable.

The sleight answer of men betraies them (as a Reverend Divine observes well) aske them if their Minister did preach to day, they answer, no, he did but catechise; not considering that the laying on of the foundation skil∣fully is a matter as of greatest importance (it bearing up the whole though it make least shew) so is it the Master∣peece of the wisest builder, 1 Cor. 3.10. And let the learnedest try even when they please (saith that Reve∣rend Arch-Bishop of Armath) and they shall find that to lay the ground worke rightly (that is to apply our selves to the common capacity of vulgar auditory, and to make an ignorant man understand the Mysteries of Religion in some good measure) will put them to the triall of their skill a great deale more then if they were to discusse a con∣troversie or handle a subtile point of learning in the Schooles.

In the Primitive times there were Catechumenoi, such as received instruction by word of mouth in the funda∣mentall Articles of the Christian Religion (the heads we have laid down, Heb. 6.1, 2, 3.) and that was catechising. The necessity of which course they well discerned, and therfore they instituted a particular Office, a calling in the Church of Catechisers. This Office Optatus exercised at Carthage

(as we find in S. Cyprians 42. Epist.) And Origen at Alex∣andria: Clemens Alexandrinus (that great man) was such a Catechist. Why then should any man (be he never so great a Scholler) thinke it suits not with his cre∣dit or learning to stoop thus low, as to teach the ru∣diments?

Nos hoc munus suscipimus (saith Canisius) we make Catechising our Profession, and in that Profession (saith he) we have S. Basil, S. Augustine; S. Ambrose, S. Cyrill in our Society: In that indeed they have as Catechisers, but go no further; for as they are Iesuites those Fathers leave them. He goes on, Si nihil alind, &c. If nothing els, yet this alone should provoke us to a greater di∣ligence in Catechising, that our Adversaries the Protestants do spend so much time in Catechising. It seemes this was our use and in intermitting it, we intermit one of our best advantages. The diligence and care therfore of autho∣rity can never be sufficiently commended in taking order, that the Catechisme should in our ordinary Ministery be di∣ligently propounded and explaned unto the people throughout the Land, which we have cause to wish were as duely executed every where, as it was piously intended, which being wisely and conscionably done would be soon found to be more profitable then preaching without Cate∣chising: For let us preach (saith D. Ʋsher) never so many Sermons unto our people, our labour is but lost, so long as the Foundation is unlaid and the first Prin∣ciples untaught upon which all other doctrines must be builded.

Come we now to the Particulars, And first of the Question.

Which of these thinkest thou was Neighbour to him that fell amongst Theeves?

Here we have, First, The Subject matter of Christs de∣mand.

Secondly, the Lawyers Opinion concerning it con∣siderable.

The Subject about which the case is put is true Neigh∣bourhood.

Which of these was Neighbour, &c.]

Quest. But what is this you will say to the Point in hand? For the Question propounded by the Lawyer, ver. 29. was this, Who is my Neighbour? Not, who am I neigh∣bour too?

Resp. Neighbour is a name of Relation and signifieth both him that doth helpe as also him that is helped: Now our Saviour in this answers fully, shewing that our enemies are our Neighbours of what nation or condition soever: As also that those noted Samaritans were better Neighbours, than the Iewes (what ever was pretended) in that they were more ready to succour a wounded Iew, then the Iewes to succour a distressed Samaritane. And so he purposely turns his answer this way, the better to in∣forme the Lawyer of his duty, and the more fully to instruct him in the point.

That we observe is this,

[Doct.] Who is a mans Neighbour is a thing questionable. A man may very well make a case of it, and that in two respects especially.

First, in regard of the many false and corrupt Glosses put upon the Text by Pharisees, and such like, who took him only for a Neighbour, who was neare in friend∣ship, and wished well unto them; whence they collected that it was a thing lawfull for them, to hate their enemies, Math. 5.23. But that corrupt glosse our Saviour there corrects.

True it is, sometime in Scripture by Neighbour we are to understand some bosome Friend. So Deut. 13 6. Iob 2.11. But other where we shall find our very Adversaries are to be esteemed as our Neighbours. So Exod. 11.2.

The Aegyptians were Neighbours to the Israelites. And Deut. 22.1, 2, 3. He is called a Neighbour or Bro∣ther, who before Exod. 23.4, 5. was called an Enemy. And by this Parable our Saviour teacheth that the man in distresse (though a Iew and wounded) was the Sa∣maritanes Neighbour, and yet the one of these Sects did hate the other.

Others think, those only to be their Neighbours who are neare in place or dwelling. This is the Common glosse (and so Vicinus is usually taken) but yet we find that Neighbour is of a larger extent than so, Rom. 13.8, 9. he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is of our Flesh and Blood, Act. 17.26. Isa. 58.7.

Thus S. Austin most truly tels us, Proximus hoc loco non sanguinis propinquitate, sed rationis societate pensan∣dus est, in qua socij sunt omnes homines: Our Neighbour is not to be esteemed him which is nearest to us in bloud or place, but he which is our companion in reason: E∣very man being a rationall creature; every man is our Neighbour.

S. Hierome giveth a witty and weighty reason, why e∣very man is to be esteemed our Neighbour. It is comman∣ded in the Law (saith he) Thou shalt not lye with thy Neigh∣bours wife; now if Neighbours be only Christians and friends, then to commit adultery with Turks and Infidels or with the wife of an Enemy should be no fault. The com∣mon glosse then upon the Text is no good glosse though generally received.

Secondly, Who is our Neighbour may very vvell be questioned in regard of Corruptions crept into the Text it self.

There should be love and faithfull dealing, but where is it to be found? The best is as a bryar and thorne, saith Mich. 7.4.5. When the poore sheep runs to them for shelter in a storme, it is entangled and looseth a great part of its fleece, if not its flesh; such will rather wound then powre in either wine or oyle to cure.

Some Neighbours are like Dipthongs, double tongued, and double hearted, they help not the sound; with the tongue they flatter all, but with the heart love none at all.

And there are many whose Neighbourhood is tied only by the Teeth: Trencher-Neighbours who will be kind whilst the Pot boyles, and no longer Neighbourly. But how few helpefull Neighbours shall you meet with?

So then to have a good Neighbour indeed is not so ordi∣nary a thing as the most take it to be: He that dwels at the next doore is not evermore the man; one may be neare enough to us in respect of dwelling, who yet is farre enough off in regard of Affection: We may very well then make it a case, Who is our Neigh∣bour.

[Vse.] Hast thou a good Neighbour (and so the case resol∣ved) blesse God for it, think thy self happy above ma∣ny others. It is not the lot of every man; he that wants a good Neighbour can tell thee what a blessing it is to have one.

A great Scholler and learned, and before a great and learned Auditorie relates out of Agathias how one Zeno a Lawyer in Constantinople was served by his next neigh∣bour one Anthemius a Mathematician. The Lawyer had given him some discontent by taking away the light of his house and setting up a new building over him, he in his an∣ger thus vexed the Lawyer: He did set in his Celler (which was under much of his neighbors building) great caldrons of boyling water, with heat multiplying the motion of the va∣pors, & then turning them all into narrow pipes gave them vent under the Lawyers floore, which made such an Earth∣quake as that it shook all his house and made the glasse to jarre in the windowes: And then with fire glasses, and empty barrels, he so thundred and lightened, by casting (at seasons) the Sunne-beames upon his windows and tumb∣ing his empty tubbs about the house, as that the Lawyer

had no other shift but to forsake his dwelling; saying, that he could deale well enough with his adversary at the Barre, but against Ioves thunder and Neptunes Earth-quakes he could make no resistance. It is applied by that Reverend Doctor to godly Preachers, who fare no better when they deale with some worldly and wicked men, armed with power and maliciousnesse; let them but touch their Coppy∣holds and reproove them of their sins, and they shall find themselves so haunted in their Tythes and duties as that their best way is to make their peace, or to remoove their dwellings, least the Thunder and Lightning and Earth-quake of those great ones so shake them as that they feele it all the daies of their lives: Sure I am that many an honest man is so afflicted through the vapours of Neighbours secret slanders, the Earth-quakes of open contentions, the thunder of raylings and the flashes of burning malice, as that he is infor∣ced to crie out with David, Woe is mee that I dwell in Mesech, and that I have my habitation neere the tents of Kedar.

No marvell then that Themistocles, (as Plutarch hath it) being desirous to put off a Farme, caused the Common-crier to publish (amongst other commodities) that there were good and quiet Neighbours neare it, thinking good neigh∣bourhood would put it off at a higher rate: For he that hath a good Neighbour shall not want a good morrow (according to our Proverbe.) And as Hesiodus that ancient Poet (in his Booke of Daies and workes) To have a good neighbour, whether in the City or in the Countrey is a Soveraigne good: Good neighbourhood being a little Image of Heaven; a modale and abridgement of the Communion of Saints, where one doth love an other, and all love God; shining like a Firmament of bright Starres, not one malevolent aspect amongst them: Being like a Quire of tuneable voices, every one keeping time, and his owne part, all singing in a sweet Harmony Gods praises. But alas how much ground may

a man measure and cast behind him ere he meet with such a Society.

[Doct.] If yet the Case remain unresolved, then let us hearken to S. Chrysostome in Mat. 22. He telleth us that by Neighbour is understood Christ Iesus. He (as you have heard) is the true Samaritane that powred in both Oyle and Wine into our soares, and this is a truth without all Question.

[Vse.] The Prophet once cried, O ye heavens drop downe righte∣ousnesse, as if the Earth had quite lost it, being ta∣ken up above the Clouds: We must expect that the Heavens shall send this good Neighbour to us: Why seeke wee the living amongst the dead, Hee is risen, he is not here. But the same Iesus who is ascended shall likewise once more descend and come amongst us: And if we be as we ought to be, the world shall then be well a∣mended with us, and be worth the dwelling in, when such a Neighbour shall be injoyed.

Thinkest thou] [Text.]

This learned Lawyer could not but be convinced by this Parable propounded, and now his opinion is by our blessed Saviour required. q. d. In hearing this thine owne Consci∣ence tells thee which of the three was Neighbour to this distressed man; thou hast concluded it within thy self, but let mee heare thy Judgement, What thinkest thou, &c.

Observe from hence,

[Doct.] It is a safe appeale to conscience for sentence, after the understanding is rightly enlightned and informed. Thus doth God, Isa. 5.3. Hag. 1.2. And Christ doth so, Math. 21. And so the Saints, Rom. 9.1. 2 Cor. 4.2. & 5.11. Act. 4.9.

For the further explicating of this Doctrine, we must of necessity take some short notice of the Nature of Con∣science.

(For I may not heere make any large Discourse there∣of.

There are few or none that treat of Conscience but conclude it to be a kind of Practicall Syllogisme. For looke what discourse it hath with God or the mind of man, it doth Syllogistically or by way of reasoning, as thus: Every murtherer or manslaier is guilty of death; But thou art a murtherer, therefore, &c. The Proposition is called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Conscience, the Assumption, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Conclusion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

The Proposition is made by the help of certain Principles in the mind; for without the help of the Ʋnderstanding, it can conclude nothing, it must have the help of the rule and knowledge of that els it cannot be called Conscience. The Ʋnderstanding must first discerne of truth and falshood, of good and evill, before Conscience can ap∣proove or dislallow, or do its offices. So that Ignorance is not conscience.

The Assumption is made by the help of Memory: For though Conscience takes information from the Ʋnder∣standing, yet by the aid of Memory that must be retained which the Ʋnderstanding hath concluded: If Memorie faile, our knowledge is so farre lost; for what we re∣member not, we know not, and so no Conscience can be of that. Thus the word forgotten is made no Consci∣ence of.

In these respects Conscience is defined to be Scientia cum alia Scientia, A Science conjoyned, or a knowledge with another (as the word imports) or as S. Bernard hath it, Conscientia, quasi cordis Scientia, and so he distingusheth betwixt Scientia and Conscientia: Scientia (saith he) is when the heart knows other things; Conscientia quando cor novit se, so that the Etimology is not to be rejected being taken with his meaning.

The Proposition and the Assumption being thus made, con∣science accordingly concludes, and this is the sentence of the soule, the proper work of Conscience, in which

respect Conscience is by some defined to be, A kind of concluding Science, it concluding with a man or a∣gainst a man, Rom. 2.15. procuring quietnesse or vex∣ation. So then conclude, Conscience cannot binde of it selfe, but where the word binds first. In short, the Schoolemen define it to be, Explicatio Scientiae ad factum seu faciendum: And some of the best of our rew Writers say, it is a function of the Ʋndrstan∣ding, whereby wee apply the generall knowledge that is in us to our particular thoughts, words, and actions, and this is it our Saviour here requireth [What thinkest thou] This in briefe for Explication, now a word or two for Use.

[Vse 1] First, It justifies this kind of appeale made in doubtfull Cases, whither by God, or man to man. It may seeme strange that God should take this course and appeale to Conscience: But God knows how to make use of it, when the Ʋnderstanding of a sinner is once inlightned (as in Davids case) Memorie being a little hel∣ped, (as Psalm 50. it appeares it shall;) then Con∣science concludes for God, Prov. 20.27. and so God hereby brings infinite honour to himself and confusion to a sinner.

Secondly, The appeale made to Conscience by man; as in our usuall speech (when we are wronged) I leave it to your Conscience: Betweene God and your Conscience be it: Or when accused and suspected; My Conscience beareth me witnesse, Rom. 9.1. For what man knowes the things of a man save the spirit of a man within him? 1 Cor. 2.11. we may state the Question amisse to others, but Conscience speaks home. Thus S Austin being accused by Petilian for a Manichee answered, Me Petilianus Manichaeum esse dicit &c. Petilian gives out that I am a Manichee, and this he speaks of an others Conscience; I plainly affirme I am none of that Sect, and this I speak from mine owne Conscience; now chuse ye which of us two you will believe. And surely this appeale is a safe appeale and very comfortable, For if

our Conscience condemne us not, we may have boldnesse, but if our Conscience condemne us, God is greater then our Con∣sciences.

[Vse 2] Next, it condemnes such as hearken not to the sentence which Conscience gives; through often sinning (as through often trampling upon Tomb-stones, nothing is left legi∣ble, unlesse it be (as was left of Iezabells carkasse) the palmes of the hands and feet, and a little piece of the skull to know it by) we make not Conscience under God our Judge, we hearken not to what it saith, whence it is that as Saint Paul told the Master of the Ship; Acts 27.21. Wee suffer so much harme and losse.

Quest. But doth not Conscience misse it sometimes, doth it alwaies speake sooth and as the truth is? Will it alwaies give right sentence?

Resp. There is a good Conscience and a bad: The good Conscience is that which is well informed, and concludeth rightly; the bad Conscience is that which is wrongly informed and concludeth falsly. More Par∣ticularly.

It cannot be denied, but sometimes and in some things Conscience stirrs not; and againe at some times and in some other things it stirrs and passeth sentence but erro∣neously.

Sometimes it is speechlesse, being dead in a mans body how can it stirre then? 1 Tim. 4.2. where it is compared to a part of the body that is not only without sense and rot∣ten, but seared with a hot iron: These are like Dionisius the Herocleate, whose belly was so fat as that he felt not Needles, which were thrust into it: And this is the condition of many who have lived a long time will∣fully in some grosse sin, secret or open (to whom custome is become another nature) and it is joyned with a repro∣bate mind, Eph. 4.18. Rom. 1.28. But as the mute and dumb Divell charged by Christ found a tongue, so this dead and dumb Conscience in the end will speak.

Or els if it be not seared and starke dead, yet it is very weake and feeble through the ignorance and darknes that is in it, having only in the mind and memory a few ••••urall Principles (as Abimelech had) which are altogether insufficient to direct in the particular oc∣casions of mens lives. Whence it is that it workes (like the childe in the wombe,) so weakely that the mother cannot perceive whither it be alive or no.

Sometimes, it could speake and would speake, but it cannot be heard, and therefore as good never speake.

Some silence it either through subtilty of wit, finding extenuations or subtill distinctions to evade it (as Saul in saving the beasts for Sacrifice) or through violence of Affection overswaying it, (as in Ammons abusing his Sister Thamar against Consciences advice, Pilate pas∣sing sentence upon Christ.) Or through cares and plea∣sures of this world opposing and choaking it, so that there is no time to heare it (as Faelix said to Paul.) You see how it is with one that runs in hast, he heareth not what a stander by saith, though he gives him direction for his race: So is it with those that hast after the world, Con∣science bids them take heed of lying, cousenage, &c. but they heare not.

Lastly, Through Wilfullnesse it is silenced, Rom. 14.22. When men allow what Conscience condemnes; or with Caine deny what Conscience saith is true, or put it willfully away that it may not trouble them in their course (as did Himenaeus and Alexander.) Thus you see that sometimes Conscience may be quiet, and still, and like the man without the wedding garment, say nothing, but then it thinkes the more; and when it speakes not it is writing and will find a time to read what it hath recorded, though for the present with may out∣reason it, wealth out-buy it, or might out-face it. Some∣times it passeth sentence but erroneously or els speakes

doubtingly, Erroneously; such a Conscience had Paul before conversion, Act. 26.9. and those Ioh. 16.2. and such is the Conscience of some Papists, Anabaptists, Brownists, &c. and many amongst us in these daies in the practising of some sins (as Ʋsury, Swearing, &c.)

Secondly; it sometimes speaketh, but scrupulously, or doubtingly: If doubtingly then it passeth no sentence either way, but stands debating in the mind, what is fit to be said or done, Rom. 14.23. And this befals many a child of God especially in things of an indifferent nature. If Scrupulously, then it concludeth with some feare or doubting: But all this proceeds through Ignorance or misapplying of the Rule. The light of the Ʋnderstanding is either lost and gone, or marvellously darkened; so as that we are ignorant of the Rule (for Ignorance of Scripture makes us to erre) or els abuse the Rule by false Expositions and Interpretations, or mis∣apply the Rule according to our owne conceits and fancies: But if (according to the Doctrine propoun∣ded) the Ʋunderstanding come to be rightly infor∣med and inlightened, we need not doubt to appeale to Conscience and stand unto its sentencce, as most sure.

[Vse 3] Let us highly respect Conscience, seeing God hath thus aduanced it. It is that to which next under him we must commend our cases and Estates: He hath placed it within us as a Judge to heare, determine and passe sentence, against which God will admit of no appeale; whom it binds on Earth shall be bound in Heaven; whom it looseth one Earth shall be loosed in Heaven; the sen∣tence of it God will second. The advise of it we must take in all our actions and undertakings; our Arbitrator it should be in all differences to whose decree and order we must be content to stand: It will make us honest men and maintain our honesty in despight of Divels: It will gaine us credit and become our surety, so that we may be trusted for more than we are worth;

and (if we worthily use it) it will not faile us in this life, at death, nor at the day of Judgement. What thinkest thou? To conclude then, as Saint Paul wri∣ting unto Timothy, 1 epist. 1.18. This command commit I un∣to thee, that thou shouldest fight a good fight, having Faith and a good Conscience. So say I to you, this advice I give to you, if you would fight a good fight under the colours of our Saviour, keep Faith and a good Conscience.

It was once said of Troy that so long as the Image of Pallas was kept safe in it, that City should never be wonne: That was a fiction, this without all fiction is most true; so long as a man keeps a good Conscience safe within him, the sons of Violence shall never be able to do him any hurt; Let the winds blow, the waves beat upon his house, yet it shall not fall, because it is grounded on such a Rocke: Let a good Con∣science be clad in poverty, exposed to injury; yet it gives a blessed satisfaction to all: Like Elishaes meale, this makes our meat sweet, when else it would be bitter: Like Elishaes salt, it makes our drink whol∣some, when els it may be our death: It made Iohn Bap∣tists garment please him, when it was but haire. It made Ia∣cobs lodging please him, when his pillow was a stone. It makes us laugh when others weep, sing when others howle: but seek not the living amongst the dead; this living joy in a dying Conscience, non est hic, you shall not find it here.

Those Judges knew this who acquitted those two sons suspected for murthering of their Father, one T. Clelius, a rich Roman (the Story we have in Tully) who going well to bed was found slaine in the mor∣ning, the doores of his Chamber open, and his two sons in bed in the same Chamber, but fast a sleepe, upon which they were acquitted of the suspition; the Judges con∣cluding peremptorily that it was impossible for the vilest Miscreant to sleepe so soon upon the committing of a fact

so horrid: Abad Conscience breaks sleep: A good Conscience brings it.

And he said, [Text.] he that shewed mercy on him; then said Iesus unto him, [Vers. 37] go and do thou likewise.]

We have here the Answer to our Saviours Demand, where,

1. The Answerer who he is [He]

2. The Answer it selfe, which is fairly and ful∣ly put in by the Lawyer, and then Ratified by the Law∣giver.

He] that Lawyer spoken of before, verse 25. who made the Question, ver. 29 [He] is the Respondent.

How contrary the Glosse of the Pharisees was to this Answer you have heard before, and may read, Mat. 5.43 yet here he is inforced though an Adversary to testifie the Truth.

Thence note,

[Doct.] The truth wants not sometimes the testimony and suffrage of an Adversarie, Exod. 8.19. Iudges 7.14. Iohn 11.49-53. & 19.22. Math. 27.54. Luk. 4.22.

This testimony doth every Hypocrite and dissembler give whilst they professe the truth, for if it be not worthy, why do they make any Profession therof? Now God is pleased to have it thus.

[Reason] First, That the truth may be glorified; what stronger te∣stimony than the testimony of an Adversarie? True it is, Non eget testimonio hominis, Ioh. 5.34. It self is testi∣mony enough, and therfore called the Testimonie, Isa. 8.20. It bearing witnesse to it self: It is of the Na∣ture that God himself is, whose Glory is not capable of any augmentation, nor passive of any diminution: As the Splendour of the Sunne is not inlarged by them that blesse it, nor eclipsed by them that hate it. The Sea may be multiplied, the Earth swel'd bigger, the

Heavens stretched out, Hell inlarged; but God and truth is ever the same, and yet in respect of us both the one and the other may be said to be magnified or dishonoured. We may make them appeare greater in us though they cannot be made greater by us: It may be made to appeare more glorious or inglorious to others, though it cannot be made either glorious or inglo∣rious in it self.

Secondly, That the godly may be more setled and con∣firmed in it: To heare a Saul preach, Balaam blesse, Caia∣phas prophesie is a notable strengthening and confirmation to our Faith, that what is delivered is of God and not of man.

Thirdly, This makes for the further confusion of wic∣ked ones, who sin against the known light and testimony of their own Consciences; had not God revealed the truth unto them their damnation would be the easier, their judg∣ment the lighter, but now that they say they see, their sin remaineth, Luk. 12.47, 48. Ioh. 9.41.

[Vse 1] Let this first informe us of the hardship, which truth un∣dergoes and suffers in this world. Without all Que∣stion she is often questioned and put to defend her selfe by witnesse of her Neighbours. Truth is fal∣len in the streets and equity cannot enter (saith the Pro∣phet, Isay. 59.14.) And the way of truth is evill spoken of (as saith S. Peter, 2 Epist. 2.••.) And the talk is, that truth is not only in a swoone, but like to die for want of Confes∣sion, because there is none to be found who will be her Confessor.

Yet not after the wont of wayward men (as sometimes spake a Reverend Prelate of ours) let us so bemoane what we want, as not to blesse God for what we have: The voyce of truth is heard in our land (as Salomon spake of the Turtle) and as God said of Corinth, I have much people in this Citie; So both in Citie and Country, God hath many, who are ready to beleeve truth on her bare word: But what are these flockes of kids, being com∣pared

with these mighty troopes of Aramites? Tell the Polititians of this world, Papinians truth, that is the best po••licie which ••••k•••• most for piety: 〈◊〉〈◊〉 a covetous man of S. Paules truth, that the love of money is the roote of all evill. &c. Strait she must proove her honesty by witnesse. Or if the like liberty were given to those, whose hearts arise against these truths, as was by Gideon in the audience of all the people to the timerous and faint hearted, to depart, our auditories, which are now thin enough, would soone be thinner, Vel duo vel nemo. We seeme to entertaine the truth lucentem, but we hate it redarguentem (as saith S. Austin) And as the Fryer told the people, that the truth was like to holy water, which every one will call for, yet when it came to be cast on them, they would turne away their faces, so wee call to have the truth preached to us, but the truth is, it will not by many be endured.

[Vse 2] Doth not the truth want testimony sometimes from the mouth of a very adversary? why then it is a shame if the professed friends of truth should faile her: Verita∣tem Philosophia quaeris, Theologia invenit, Religio possidet (saith Miranaula) Philosophy seekes truth; Divinity hath found truth; Religion professeth truth; And yet with the Church in the Canticles, may truth complaine, I am wounded in the house of my friends. Had it beene an enemy that had thus reproached mee, then I could have borne it (saith David) So may truth say, had it beene a Hea∣then and Pagan I could better have suffered it, but it was a Professor, a Christian I suffered by, this is grie∣vous.

Quest. But who doth thus?

Resp. Those spoken of, Rom. 1.18. who imprison truth through wilfull disobedience, and hold her in injust captivity, and will not suffer the truth revealed, to have her perfect worke in them for their through sanctifi∣cation, Ioh. 17.17. Those also who walke not in it, nor worthy of it, 3 Epist. Ioh. 4. such cast aspersions on the

faire cheeke of Gods truth, and stick not to give her the lye.

But let all such as indeed love the truth, have courage for her. Let Magistrates be seene in her Livery; Moses was counselled by Iethro, to choose Viros veraces, men of truth for judicature. The Egyptian Judges had the Picture of truth alwayes in a chaine about their neckes; And Charles the great, had this written on his sword, Decem Praecep••orum custos Carolus: Charles keeper of the ten Commandements.

Let the Priests of God be cloathed with Righteousnesse and have veritatem written on their breast-plate, as Aaron had alwayes, when he gave sentence: remem∣bring that of Tertullian, nihil veritas erubescit, nisi solum∣modo abscondi.

And let all that professe the truth witnesse in her be∣halfe, both Actively and Passively; Our Lord and Master tells us, that his comming into the world was, to beare witnesse to the truth, and our beeing in the world is for the same end. God is truth; his wayes are the wayes of truth; his word is truth; his workes are truth, all truth, Blessed are they who defend his truth.

Object. But veritas odium parit; and who but children or fooles tell truth?

Resp. Veritas odium parit, sed non est odiosa. (as saith judicious M. Calvin in Gal. 4) It brings hatred, but it is not hatefull, but every way most excellent and glorious, so that in all our sufferings for it, the spirit of glory and of God rests on us, 1 Pet. 4.14.

2. Gods eyes are upon the truth, as speaketh Ieremiah, and upon them also that stand out in her defence, 2 Pet. 2.9. Ps. 37.6. Lam. 3.56, 57.

3. Though none (unlesse children and fooles) will tell the truth, yet unlesse we be such fooles and children, we may not think to enter into the kingdome of Heaven, Psal. 15.

[Vse 3] Let us in the third place, learne to receive the truth who

ever be the bringer; Doe we like the Sun ever the worse because it breakes out of a darke cloud? why should we disregard the truth, breaking forth of an enemies lips? S. Paul rejoyced herein, and would rejoyce that Christ was preached. Phil. 1.17, 18.

Doe we not often send a letter by a dirtie carrier? and some disorderly messenger brings us money which is none of his owne. Balaam may bring a blessing in his mouth though himselfe a wizard; Elijah be fed by a Raven, though an uncleane bird: Balaams Asse did speake to anothers un∣derstanding, though not to his own: Moses may have good counsell given by a Midianite: and do you not know the Apothecaries boy gathers herbes and simples for other mons diseases, not for his own?

Conclude it then to be (if not wickednesse) yet way∣wardnesse at least, in those who turne their care away from the testimony given to the truth by a wicked man. It is not so in civill things, why is it thus in spirituall? All truth is sweet (it being Gods, not ours) whereso∣ever it is found, the Kings Coine is currant, though found in a fowle clout, or impure channell: Receive the testi∣mony given to truth as S. Paul did, though comming out of a Heathens mouth, Tit. 1.13.

The Midianites dreamed a dreame which fell out true, Iudg. 7.13. But the benefit redounded neither to the dreamer, nor interpreter thereof: So one may deliver the truth and testifie the same, who yet shall never taste the sweetnesse and comfort thereof. Let us not then stumble at this, but be more confirmed that the truth delivered is Gods, not mans; And as one spake once of Atheisme, that nothing should more confirme us against it then to here an Atheists testimony; so I here of wicked men, that testifie to the truth of Christ.

[Vse 4] Lastly, take notice of Gods providence and power, who ex ore inimicorum, out of the mouth of a very ad∣versary, can fetch testimony to his truth We are not

ignorant how the wicked resist and rebell; how that they draw away their wecks from obedience, and cast away the cords of discipline from them; yet God can so over-power them, as that they shall reade their owne sentence of condemnation, and denounce their owne doome. This is that Salomon speakes of, Prov. 16.1. there are many preparations in the heart of man; Thoughts and words set in battaile aray against God and his truth, so that we may conclude with our selves, both what to speake, and how to speake; yet God over-rules: so that nothing shal be said of spoken, but what he pleaseth to permit, Numb. 22.35. Gen. 31.24. & 33.

Hee that shewed merey on him]

[Text.] Object, What then? was not the Priest nor Levit neighbour to the wounded man? was the Samaritane he, and none else? if so, how agreeth this with what was before delivered?

Resp. Our Saviours intent is not to teach the Lawyer, who was not his neighbour, but who was: That the for∣mer were, the Lawyer made no question of, he doubted of the latter; Now our Saviour shewes, that the two for∣mer came farre short of the Samaritane in the duties of true neighbourhood, and concludes,

[Doct.] Hee that heales our woundes, and helpes us in our miseries is to be preferred in respect of neighbourhood.

We have an excellent Proverb tending to this purpose, Prov. 18.24. the meaning of which Proverb is, that as all friends and neighbours ought to be respected by us; so that neighbour in a more speciall manner, whose heart is glued to us as Ionathans to David; whom we finde more ready to minister helpe then a naturall brother or kinsman, he above the rest should be respected and estee∣med.

Let this informe our judgements of the lawfulnesse of preferring one before another, in the affection of neigh∣bourhood.

True it is all are neighbours; but amongst all, those are most to be respected (as true neighbours) who doe the offices of neighbours. Nor should others grudge or repine, if they heare others in this respect have praise above themselves.

And amongst all others, the godly are to be accounted of, who are the members of this good Samaritane, who bound up our wounds, and powred in this oyle. These are more excellent then their neighbours, and to be preferred, Pro. 12 26.

Then said Iesus unto him. &c.]

[Text.] Christ admits of this Answer made, as is evident in this replye, wherein are two things.

• 1. The Duty, [Goe and doe thou.]
• 2. The manner of performing it, [Likewise.]

In the former,

• 1. A Dismission, [Goe.]
• 2. A Commission, [Doe.]

Then said Iesus unto him.]

1. Something in generall is to be learned, in that our Saviour admitteth of this his Answer, (though he were his enemy) and approves it, it being discreetly and directly to the point.

[Doct.] What is good in any, is to be liked and allowed of, though he be an enemy or adversary. Rom. 10.2. Mark. 10.21. 2 Sam. 1.23. Luk. 16.8.

[Reason 1] So farre forth as any thing is good, it comes from God, Iam. 1.17. and therfore is to be liked.

[unspec 2] This likewise stands with the rule of equity, to give every man his due: and so commendation to whom com∣mendation belongs.

[unspec 3] This is a good encouragement to well doing: It is an allurement tempered to the inclination of nature, which is

with nothing led more kindly then with commendation, Act. 26.27.28. Phil. 4.8.

Besides it cherisheth concord, and friendship amongst men, when the neglect doth often stirre up strife and ha∣tred.

[Vse 1] This reproves such, for sowre and uncharitable men, who for some fault, condemne whatsoever good they find; either through weakenesse (as not being able to distinguish betwixt the worke of God, and the worke of sinne) or through wickednesse and envy, shutting their eyes that they may not give vertue its due praise; this is not to be like God, who omits not the due praises of those Churches, whom he sharpliest reproveth; and doth readily take notice of the least good thing in his, both to commend it, and reward it. The little good∣nesse found in Abijah amongst all the sonnes of Ieroboam, the Lord passeth not without mention and recom∣pence.

[Vse 2] Let this be a ground of moderation, in speaking of our Adversaries; if we mention their vices, for loathing or amendment, yet forget not what deserveth praise; give them their due: Is he learned? say not as Festus of S. Paul, hee is mad. Is he bountifull and a good house keeper? say not of him as it was said of Christ,hee is a glutton or a wine bibber. Is he temperate and sober, judge not as they of Iohn the Baptist, that hee hath a divell. What man but hath something in him good? that take no∣tice of, and commend, be he what he will.

[Vers. 3] Encouragement to the godly: If Christ deale thus gratiously with sinners, what will he do with Saints? Surely our infirmities and weaknesse shall not so hide our good desires, but God will see them, and commend us for them, which should be a great incouragement in holy duties.

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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.

[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.

Likewise [Text.]

Not as the Levit and Priest, but as the good Samaritane did, so do thou.

Whence we learn first,

[Doct.] Examples are Instructions. God teacheth as well by them as by Precepts, Mat. 5.12. & chap. 12.

Hence it is that Scripture is so stored with Examples of all sorts, we may reduce them to two heads: Such as concerne God or man.

Those that concern God, respect either his Iustice or his Mercy.

Examples of his Iustice are written for our profit, 1 Cor. 10.11. 2 Pet. 2.6. Luk. 17.32.

So also those that are of Mercie, Psalme 32 6. Iam. 5.11.

Examples of Men, are either of Saints or Sinners; if of Saints, then either of Virtue or of Vice, the one sort is propounded for imitation, as Rom. 4.22, 23. Mat. 12.42.

The other for Caution, being set up as Rocks in a Map to be avoided.

Examples of the wicked, these must likewise teach. See Mat. 12 41. 1 Cor 10.6, 7, 8.

[Reason.] The Reason is evident, Rom. 15.4. If every thing written be written for our learning, then Examples (questionlesse) Scriptae sunt etiam ruinae priorum ad cautelam posteriorum.

[Vse 1] First, Take notice of Gods goodnesse to us in providing so many helps for us necessary to Salvation. Two Senses there are of learning, seeing, hearing: Neither of these you see are without meanes of Instruction. To our sight he hath laid open the book of the Scriptures, and the great book of the creatures, wherin we may read his Power, Wisdome, Justice, Mercy; he hath both described a way to life, and set up leaders and guides in that way: Not a vertue commended, not a vice forbidden; but God hath exemplified in some patterne, both for the better direction of the faithfull and greater condemnation of the wicked: An help it is to have a coppy, but a greater help, to see the Master make the letter.

[Vse 2] Let us learne by Examples, Iob 8.7. and not sleightly passe over those recorded in the Word, and daily brought to light (as we do strange Countries in a Map) but so read and observe, as if we did see acted before our eyes, what in Scripture is recorded to have bin done by or befallen others.

Good Examples of the Saints, God sets up like lights to direct us in the way of Piety. Thou hast a good Neighbour by thee, a godly man dwelling neare thee thou shouldest be better by him and profit by his Example; as the contempt of the Word, so the contempt of Example, makes us liable to Gods wrath.

Object. But say he is an ill one?

Resp. Something must be learned notwithstanding: How often in Scriptures are the Examples of Heathens (in some actions) propounded for Instruction? If Good to shame and provoke us, Ier. 2.11. Mal. 3.8. 1 Cor. 5.1. If Bad to worke detestation in us, Deut 18.9. Ephes. 4.17. Some∣thing still must be learned out of the sinners Schoole. As Ca∣to senior did sometimes say, Wisemen have more to learne of fooles, then fooles of wisemen.

Secondly, we learn hence,

[Doct. 2] It was not the Priest and Levite he must imitate, but the Samaritane. Hence the Example of Angells is pro∣pounded, Mat. 6. And of the Saints, Iam. 5.10. Heb. 11. & 12.1. 1 Thes. 1.6. Phil 3.17. yea of Christ himselfe, Heb. 12 2. 1 Pet. 2.21. Ephes. 5.2. nor would Paul himselfe be followed further then he was a follower of Christ, 1 Cor. 11.1.

[Reason.] They are least faulty; now every fault in a set coppy is important, and may prove a rule of error.

[Vse 1] This condemnes such as still are following the worst; they can imitate none but such as have beene gracelesse. The complaint in Seneca well suites the times; Men commonly live not ad rationem, but ad similitudinem: and through the vicious dispositions of our heartes

it comes to passe, that the worst examples have our greatest allowance.

As for the practise of Saints commended to our imi∣tation we can give their practise the praise, Laudamus ve∣teres sed nostris utimur annis. Abrahams obedience; Sarahs modesty, &c. shall have commendation, but every Iesabell, or courtly Herodias; every Saul or Achitophell shall rather be followed. What is this, but to be like the Dogge or Swine; to imitate them in their beast••y practises.

Or if we do follow them, it shall be in their erring, Noah in his drunkennesse; Lot in his incest; Iacob in his lying; Abraham in his doubting; David in his adul∣tery; Peter in his backesliding, loving that in the Saints, which the Saints never loved in themselves, (their vices:) Like flyes we slip over all the sound parts of the body, and light upon soares and ulcers; making the Saints foyle, to be our jewell; their shame, our glory. Thus Theodosius excused a fowle fact, because David had done the like, to whom S. Ambrose makes this answer, qui sequutus es errantem, sequere paenitentem: But this we cannot hit on. A light pensill can draw the wharts, and wrinkles of the face, but not the visage to the life.

Lapsus sanctorum, ut non cadamus, non ut cadamus pre∣bentur exempla: Such as passe by the good examples of the godly, and imitate them in their sin, I cannot better resemble then to the Aegyptians, who beheld the Sun, the Moone and all the glories of nature without ad∣miration; but if they meet with a Cat or Croc∣kodile, they strait bow their knees, and fall downe to worship.

[Vers. 2] Seeing we are given naturally to apish imitation; let us suffer Christian prudence to make choice patternes. Christ he is the patterne of patternes; the rule and measure of examples, he gave us an ensample that we should follow his steps, 1 Pet. 2.21. The Saints are

next: and their examples bind us to imitation: now how farre we may make their practise our patterne would be enquired.

And here that usuall distinction of Actions, Ordinary and Extraordinary, would be remembred.

Some of their Actions were Extraordinary: being done by vertue, or Extraordinary calling, as Gen. 12.1, 2. & 22.10. or Extraordinary instinct: as Eliah calling for fire from Heaven, 2 King. 1.10. so Num. 25.7, 8.

Or occasioned by speciall necessity of times, as Act. 4.32. & Act. 20.34.

Other of their Actions were Ordinary: and those ad∣mit of a threefold distinction: some were good, others bad, others of an indifferent nature.

As for those which are noted as sinfull, wherein they bewray humane infirmity, they are as the darke part of the cloud which waited on the Campe of Israel; which while the Egyptians followed, they were deceived, and in the end drowned. These are spectacles of humane frailty, not examples for like practise.

Their good Actions were their practises, according with the Law of God: as their meekenesse, obedience, patience, &c. which is like the first part of the cloud that was towards the Israelites themselves, to guide them: herein we must follow and imitate them.

Their Indifferent Actions are those, which in them∣selves (considered without circumstances) were nei∣ther commanded nor forbidden: In Actions of this nature, we may, or may not follow them: For this is an un∣deniable rule; an example doth no farther bind, then it is backt with a precept. In it selfe it hath but the power of illustration of what is in the precept, and it doth conteine in it the force of the rule. So that an example of some good man (in such Actions as are not contradictory to precepts,) onely warrant the

same Action in an other; (as Abrahams making a feast at his childes weaning; Christs closing the booke after hee had read the Text, &c.) but doth not charge con∣science with the doing of it. For where is no Law, can be no transgression. In this case we are not to esteeme of any above what is written, so as to clog our consciences with duties onely upon bare ex∣amples.

[Vse 3] In the third place, it may be a spurre to put us on to give good examples, seeing in so doing we shall have the honour to become presidents and patternes for fu∣ture ages: (the greatest honour that can be given to the Saints in this life.)

This doth not onely make Religion to be well spoken of, but it profits many, even a world of people, 1 Thes. 1.7. Rom. 16. A good example is like fire, many candles are lighted at it, and it selfe neither the worse, nor the lesse. Or like a stone throwne into the water, which though of it selfe it makes but one circle, yet it begets a 100. Ioh 5.50. When Christ told that noble petitioner, thy sonne liveth; at the first hearing hee beleeved, but when he came home and waighed the m••tter, not onely himselfe, but his whole house beleeved. Yea many that we know not, may receive good from our good example given, and left, 1 Pet. 5.5. It will not onely like Aarons oyntment, run downe to the skirts of our owne gar∣ments, but it will run like Nilus over all the Country. Yea the vertue of good Examples, shall last when we are dead and rotten, and doe good for a long time after (in some cases) to the worlds end, keeping the sent so long as no other perfume can: (as you see here this example of the Samaritane did.) It shall be upon record while the world stands. You may remember what Ioab said of Rabba, It will be called after my name. So it is true of many exemplary sins, as Ieroboams, Onans, Balaams, Corahs, Sodoms, &c. They are called by the Founders owne names; and though few men will confesse their

sins, yet many mens sins will confesse their master. To be a president of vice, is like the setting ones house on fire, which burnes many of the neighbours, and so he that doth it is to answer for all their ruines: Such a bitter root must answer for it selfe, and for all the corrupt branches. On the other side, in virtuous Actions, (both wayes) a man lives when he is dead, and is working to the worlds end: so that those deeds we have done while wee were living on the earth, wee shall not onely receive for, but those also done through our example in future ages. Great need then have wee to be good presidents, seeing it is a thing of so great consequence.

[Vse 4] And let such as shine by good example, be much made of in every place. Good examples are like Common Schooles, and they are the better, because they are Free. Such a priviledge how well do we to like off, for our childrens good? Then highly regard this, which so much concernes thy soules good: And as you will spread abroad the fame of one, so by the humble acknowledge∣ment of the praises of others, spread abroad the light of good Example, so farre as may be, 1 Thes. 1.7, 8. As for those, who by slanders and calumnies, do indeavour to blemish the good conversation of the godly, and so rob the world of the profit of their examples, they shall beare their sin.

Further observe, in that we are willed to do as this Samaritane, (whom we heard before was hated as an enemy.)

[Doct.] No matter who it is that gives examples; the example being good must be followed.

Some will not doe good works, because Papists do them; some not heare Sermons, because Precisians do so: but doe thou likewise: looke on the worke, no matter for the person.

Againe in that we are willed to doe likewise as he did, Observe,

[Doct.] Works of charity must be so done, as this Samaritane did them.

Now then as the Traveller having got up the hill, lookes backe on the Towne hee hath left behind him, so doe you, Consider well what hath beene said, and the Lord give us understan∣ding in all things.

FINIS.

Notes

• Lyra in leo.
• Harm. Evang.
• Aug: de quest: Evang: Lib: 2. quest: 59.
• Aug: Lib: 3. Hypognost.
• Aretius in Loc
• Ambros: in Loc de bomine de∣scendente a Ie¦rusalem in Ie∣rich••.
• Au••: cont: Pe∣lag Lib: 3: Hy∣pognosticon: c: 7
• Ambros. in Loc.
• Aug. cont. Pelat
• Aug tom. 7. cont Pelag.
• Aug. de q. q. E∣vang: l 2 q. 19:
• Aretius in Loc:
• Beda c. 42. in Loc.
• Amb: in Loc.
• Ambros: in hunc Loc.
• Aug: de Quest. Evang: Lib. 2. Quest: 19.
• Cont: Pelag Hypogu: Lib: 3.
• De Quest: Evang: Lib: 2: q: 19.
• De Imagie: 10.
• 1 Sam. 18.15.
• Psal. 58.11. Jer. 2.11. — 5 7. Exo. 34.7.
• Pro: 16.4.
• 1 Pet: 3.15.
• Amos 5.13.
• Cal: in Loc.
• Dr. Hall
• Aug: Tom: 4. Quest Evang: l: 2. cap: 2.
• Eccles. 7.29.
• Basil:
• Pet. Martyr. Pererius.
• Hierom Mat: 27.53.
• Midras in Ps. 76
• Visio Pacis.
• Aug. Tom. 4. Quest. L. 2. E∣vang c. 19. Revel. 12.1.
• Iosh 6.17.
• Jos. 6.23, 25. Cap 2.18.
• Iosh 6.18, 26
• Psa. 91.11.
• Quod interpre∣tatur sanguine∣um Hier. in epist Paul.
• Si non descen∣disset, fortasse in latrones non incidisset, saith S^t. Aug.
• 2 Sam. 13.18.
• ver. 20.
• Psal. 121.1.
• Eccles. 4 9.10.
• Ps. 16.9.
• 1 Cor. 7.17.
• Gal. 6.
• Isay. 39.
• Luk. 1 24.
• Iud. 1.3.
• Exod. 22.1.
• Pro. 6.30. Lyra.
• 1 Sam. 2.
• Pro. 6.30.
• 1 Tim. 6.17.
• Pro. 13.11.
• Psal. 49.11.
• Home homini Daemon.
• 1 Cor. 15.32.
• Mystery.
• 2 Cor. 11.14.
• 2 King. 19.28
• 1 Pet. 2.9.
• Psal. 124.
• Deut. 28.21, 22
• 2 Sam. 10.4.
• Ester 7.4.
• Totum est pro vulnere corpus. Lucan.
• Rhem. in loc.
• Velle credere est gratiae, sed posse credere est naturae. Aug.
• Opus pium qua∣tenus opus a li∣bero Arbitrio est, tantum qua∣tenus pium a sola gratia est, Bellar. lib. 6. de gratio. Aug. Cont. Pelag. Act. 3.
• Vide Calv. in Gen 9.6. Siquis obijciat im••ginem, &c▪
• Text Ver. 31, 32, 33.
• Resp. Te facimus for∣tuna Deam coe∣lo{que} locamus.
• 1 Chro. 6 49. & 2 Chr. 29.22 Numb. 10. Levit. 13.2. Mal. 2.7.
• 1 Tim. 6.11.
• Luke 17.18.
• Judg. 9.5.
• Mark 6.••.
• Ruth 1.
• Mat. 6 23.
• Eph. 5.
• 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.
• 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.
• Col. 4.
• Zach. 3.1.
• Act. 10.
• 1 Sam. 25.
• 1 Kin. 1.14, 22
• 1 King. 20.33
• Opportunitate nihil faelicius, amitti nihil fa∣cilius.
• Descendit non per peccatumsed per incarnatio nis mysterium, Amb.
• 1 King. 8.27.
• Luk. 1.4••. Zach. 2.
• Aust. de Civ. Dei. l. 9 c. 13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi sereor,
• Homo sum hu∣manū a me nibil alieaum puto, Teren.
• Dolendus magis es si non doles, Bern de consid. l. 1. & m••d. c. 12
• Rom. 1.28, 30.
• Nulla benefi∣centia nisi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣juncta Deo pla∣cet, Cal. 11. E∣pist, Iohn 3.17 Luk. 21.1. Luk. 11.8. Mat. 6.
• Col. 3.
• Beneficentia ex benevolentia manare debet. Affectus tuus no∣men imponit o∣peri tuo. Amb. off c, 30.
• Salvation is from mercy.
• Jam. 2.16.
• Hos. 9.14.
• Gratia ab offi∣cio, quod mora tardat, abest.
• Pro. 13.12.
• Isay. 61.8.
• Amb. in Epist ad Cor.
• Luk. 21.2. Mat. 10.42.
• 1 Tim. 6.18.
• Chryshom. 34. adpop. Antioch.
• Deus nusqua•••• su am vn prefi∣git, unusqu. s{que} est si•••• propriae beneficentiae ar∣biter.
• Amb.
• 1 King. 10.6, 7
• Myst. Expos.
• Ps. 12.1.84.9 Gen. 49.18.
• Nicephor Cal l. 2.6.42.
• Eccles. 38.4,
• Ʋulnera nostra obligat Christas cum remittit peccata nostra, & condonat multiplicem in firmitatem.
• Oleum significat praedinationem Evāgelij conso∣lantem, & eri∣gen. em consci entias, &c. vinū significat legem quae quasi mor∣det.
• Mat. 8.5, 13.
• Curavit corpo∣ra verbo pote∣statis, curavit animas doctrinae coelestis medici∣na, Chrys. Ep 1••
• Vinum infudit i. e. sanguinem passionis & oleū chrismatis, ut indulgentia da∣retur per san∣guinem sanctifi∣catio cōferretur per chrismatis unctionem, &c. Chrys. in Serm de hom. inciden∣te, &c.
• Quae secundum hominem est cō∣versio oleum est: quae vero secun∣dum Deum vi∣num est quod di∣vinitatem signi∣ficat, quam ne∣mo pitaisset sustinere: nisi oleum haberetur i. e. conversatio humana, &c. Infudit ergo o∣leum & vinum quia nos huma∣nitate & di∣vinitate salva∣vit. Theoph. Rom. 3.20. & 7.7.
• Ambros. Set. 29.
• Greg. 20. mor.
• Heb. 12.18.
• Heb. 12.18.
• Gen. 34.
• Luk. 4.18.
• Psal. 51.
• 1 Kings. 19.
• Numb. 22.20. Rom. 8.
• Gen. 24.32.
• Omnis inordi∣nata charitas incipit â seipso, sic etiam omnis regulata chari∣tas terminatur in socio.
• Mat. 4. & 16.22
• Imposuit insu∣um juventum i e in corpus su∣um mēbra, nā{que} sua nos secit, & particeps corperis ejus, & lex quidem non omnes suscipie∣hat, Moabita in∣quit, & Ammo∣nitae non intra∣hunt in Ecclesiā Dei, nunc vero in omni gente qui timet Domi∣num ab eo susci pitur voles cre∣dere & pars ec∣clesiae fieri, prop∣ter hoc dicit quod duxit eum in stabu••um. Theoph in loc Iumenium ejus est caro qua ad nos venire dig¦natus est; Impo∣ni jumento est in ipsam Inoar∣nationem, Aug de Quest. Evā l. 2. Quest 9 Aug. de vera Rel. c. 16. vino ra•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Leo. Ser. in nat. Dom.
• Est enim stabu∣lum Ecclesia, que in itmere mundi lassatos, & sarc••nis de lictorum defessos suscipit venien∣tes, ubi deposi••e onere peccatorii viator lassus re∣ficitur, & refe∣ctus salubri pas∣cua reparatur, Ch••ys in loc Ita August. Tom. 1 cont Pelagianos Hypo. l 3. Mat. 5.
• Rev. 12 14. Isa 26.20.
• Cant. 6 4, 10. 1 sal 122 3. Cant. 4.4, 7.
• Jsa. 2 3.
• 1 Cor. 9.19.
• Isa. 40.23. Mark. 10.43.
• Gen. 7.23. 1 Pet. 3.20, 21.
• Luk. 1 33.
• 1 Tim. 5.8.
• Isa 61.1, 2, 3. Luk. 4.18. Isa 42.3. Mat. 12.20.
• Psal. 121.4. Mark. 4 38.40.
• 2 Tim. 1.
• Prima dies suit dies passionis, altera resurre∣ctionis. Quis est ille al∣ter dies nisi for te ille dominicae r••surrectionis, de quo d••ctum est, hic est dies quem secit Dominus Ambr. in loc.
• Christ made no longer stay up∣on earth, then needs must.
• Eccles. 6.
• Stabularij sum illi quibus dici∣tur, Ite in orbē universum & praedicate Evā∣gelium universae creaturae, Amb in loc.
• 1 Tim 3 2. Tit. 1.6, & 16
• 1 Tim. 3.9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est nu∣p••r plātatus & Ecles••aei situs, quates craat cate••hu••••ni.
• Tit. 1.6.
• Tit. 1.7
• 1 Tim 3.3.
• 1 Tim. 3.3. Tit. 1.7.
• 1 Tim. 3.3.
• Tit. 1.7.
• 1 Tim. 3.2.
• Tit. 1 8.
• Tit. 1.8.
• Tit. 1.8.
• 1 Tim. 4.
• 1 Thes. 5.1••.
• Hag. 2.12. Mal. 2.7.
• Deut. 12.9.
• Duo denarij sunt duo Testa∣menta qua ima∣ginem in se ha∣bent aeterni Re∣gis expressam, quoniam pretio vulnera nostra curantur. Amb. in loc.
• Vel duo Sacra∣menta: aut eti∣am duplicem doctrinam Le∣gis & Evan∣gelij, paeniten∣tiae & gratiae. Aret in loc.
• Rom. 10.14.
• Ridl view p. 145.
• De Decem chor. c. 12.
• M. Dillinghams Sermon against Simony, p. 198
• M. Ieremy Dyke in his Sermon against coue∣tousnesse, p 56
• Semel Deo di∣catum non est ad usus huma∣nos ulterius transscrendum dec. de reg. Iuris 6. See Hous. Ser 1. on Math 22. p. 20. & Fen Serm. on Prov. 20.25. p. 15. & D. Down. Serm on 1 Tim. 3.1
• Felicity of ma lib. 2c: z, p. 90.
• De non temerti∣dis Eccl. p. 113
• Ʋetustissimum suisse morem ut reges decimarët colligitur ex 1 Sam. 8.15. Cal in Num. 18.27 Resp.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sir Edward Cook de jure Regis. Eccl. pa. 5.
• D. Willet on Lev. c. 5, obs. 5.
• See Dillingham Ser. on Ps. 14.1 p 113.
• Ex male quaesi∣tis vix gaudet tertius haeres.
• Latere prae a∣bundantia non valet, & prae impudentia non quarit, Bern. in Cant. Serm. 33.
• Of 9284. Pari∣shes in Englād 3845. are im¦propriated, of which number are within the province of Cā 3303. & within the province of York, 592. Cād
• Sir Ed Cooke. 2 part of his Re∣ports, fol 44.
• Euseb. Eccl. hist. l. 7. c. 3.
• Niceph. l. 7. c. 3
• Theod. hist l. 3. c. 6. & Niceph l. 10. c. 5.
• Beda. de imag. mundi.
• Ephes. 4.11. Ezek. 33▪ ••. Heb. 13.17. 1. Cor▪ 3 8, 10.
• Epist 66.
• Tripart hist▪ l. 6 c. 22.
• D. Den. expos▪ on 2 Pet. c. 1 verse 1, p 122
• 1 Cor. 15 c
• ••••rn. de Consid. l. 4.
• Heb. 7.22.
• Amb. de Tob. c. 9.
• Eccles. 29.18.
• See Master Dan Dyke in his Com. on Phile. v. 18. p. 177.
• Eccles. 8.13.
• Hier. cont. Iov. l. 2.
• In Evang. Ioan tract. 2.
• Bellar. de justi∣fic. l. 5.
• Rhem. in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non fignificat a∣gere quippiam supra praeceptum sed erogare quod ultra duos dena∣rios in praesenti traditos, Muthes in loc.
• Luk. 17.10.
• Mat. 2.10. Luke 5.6. Joh. 20.15. Luk. 24 16.
• Dan. Rogers his pract. Cate the Epist to the Reader.
• Di Dun on Jud. 5.20. p. 57.
• Epist. 52.
• In Ephes. 4.
• Psal. 15.3.
• D. Iohn White his Serm. at the Spittle.
• Conscientia quasi concludens scientia. So it necessarily im∣plies a precedēt understanding.
• Job. 13.26.
• 2 Cor. 4.2. & 5 11.
• Cont. lit. Pet. l. 3 cap. 10.
• Mark. 9.26.
• 2 King. 4. 2 King 2.
• 2 Cor. 1 12.
• Deut. 32.15.
• 2 Pet. 2 2.
• D Senhouse B. of Carlile.
• 1 King. 14 13.
• Act. 26.
• Luk. 7.
• Revel. 3.1. Jam. 2.26.
• Ardeus.
• Vibis ad ex∣emplum.