quoad plenitudinem ejus Yea this Vision shall be the Vision 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 therof be broken Isay 33.20 5. Hâ—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 uâ— 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 heavenly 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 immortality Iericho Text. Doct. A figure of this world and that fitly It comes of Iareach Aug. Tom. 4. Quest L. 2. Evang c. 19. Revel 12.1 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 Heaven 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 entertaine them and to hide them So in this World God hath some to give Gods Servants entertainement Sixthly Ieriche was execrable and to be destroyed So is this World Iosh 6.17 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 Jos 6.23 25. Cap 2.18 so many as get under Christs colours and are sprinkled with his blooâ— shall not perish Eighthly Iosh 6.18 26 a heavy curse lay upon him that should take of the accursed thing or go to raise up the Walls or buiâ—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 understand what the world is we would not set our affections 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 having no Fins signified the Worldling who is alwayes grubling in the Earth How ever these things be applyable 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 therefore the godly speake with a limitation St Dominus voluerit If God will or if God blesse me c. And his blessing may be expected while we are in our wayes having a warrantable calling and right affection in such undertakinge seeking unto him also by Prayer and Invocation that it may be prosperous Psa 91.11 A journy thus undertaken in Faith and sanctified by Prayer cannot but have good successe To the neglect hereof we may justly impute those many damages that we suffer from Theeves and robbers 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 dangers 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 Quod interpretatur sanguineum Hier. in epist Paul 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 Si non descendisset fortasse in latrones non
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 Ea quae didicisti ita doce ut cùm dicas novè non dicas nova Vincent Lyrin advers haeres LONDON Printed for Geo Sanbridge at the Bible on Ludgate-Hill MDCLVIII TO THE RIGHT WORSHIPFVLL ROBERT AYLET Dr. OF THE CIVIL LAWS COMMISSARY TO THE RIGHT HONOVRABLE AND REVEREND FATHER IN GOD WILLIAM LORD BISHOP OF LONDON AND ONE OF THE MASTERS IN ORDINARY OF HIS MAJESTIES HIGH COURT IN CHANCERIE A bountifull Favourer and fast friend to the CLERGIE N. R. WITH HVMBLE APPRECATION OF ALL TRUE HAPPInesse presenteth this ensuing Exposition in thankfull acknowledgement of his many Favours and as a testimony of his ready observance in whatsoever is commanded within the Power and Profession of him his obliged Servant The Text. LVK. 10 30-38 VERSE 30. And Jesus answering said A certaine man went downe from Hierusalem to Jericho and fell among theeves which stripped him of his raiment and wounded him and departed leaving him halfe dead VERSE 31. And by chance there came downe a certaine Priest that way and when he saw him he passed by on the other side VERSE 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side VERSE 33. But a certaine Samaritane as he journied came where he was and when he saw him he had compassion on him VERSE 34. And went to him and bound up his wounds powring in Oyle and Wine and set him on his own beast and brought him to an Inne and took care of him VERSE 35. And on the morrow when he departed he tooke out two pence and gave them to the Host and said unto him Take care of him and whatsoever thou spendest more when I come againe I will repay thee VERSE 36. Which now of these three thinkest thou was Neighbour unto him that fell among the theeves VERSE 37. And hee said Hee that shewed mercy on him Then said Iesus unto him Goe and do thou likewise A TABLE OF THE PRINCIPALL OBSERVATIONS PROSECVTED IN THIS Ensuing Exposition of the PARABLE of The good SAMARITANE VERSE XXX 1 PARABLES have God for their Author as well as other Scripture Doctrine 8 2 Teaching by word of mouth is the most effectuall kind of teaching 9 3 Christ hath an answer ready to our demands 10 4 God turnes mans sinne to his Churches advantage 13 5 It is a good way to answer the proud and captious by Parables 13 6 Scripture sets downe things necessary 14 7 Adam and his posterity is the wounded man 15 8 Hierusalem a type of Heaven 18 9 Iericho a figure of this world 20 10 In our travells we are liable to many perills 21 11 The way from Hierusalem to Iericho is full of dangers 22 12 A Thiefe is a Thiefe in the language of Scripture 27 13 There is a combination amongst Theeves 27 14 Theeves have beene long abroad 28 15 Who so spoyles another of his goods is a Thiefe 29 16 The things of this world are transitory 31 17 Vnrighteous persons are also cruell and bloody 33 18 Divels are the grand Theeves 34 19 Their number are many 38 20 Sinne is a fall 39 21 By falling into the hands of Sathan we were spoiled 39 22 Gods Image was a garment wherewith man was cloathed 40 23 Through mans fall he lost his rayment 41 24 Every naturall man is a wounded man 42 25 Whom Sathan wounds he leaves wounded 43 26 Man by his fall is not wholy dead but wounded 44 VERSE 31. 1 There are chances that fall out 48 2 The Priest and Levits way is the same with other mens Doctrine 51 3 The event is not like to all in the same way 51 4 Spirituall persons especially should be pittifull 53 5 Where we expect most we often find least 58 6 To turne away the face from the afflicted is a fault 60 7 Occasions are to be avoided if wee would have dangers prevented 62 8 Hypocrites more regard ceremonies then substance 64 VERSE 32. 1 In evill practises some of note will follow 65 Doctrine 2 Inferiours follow the example of Superiours 66 3 Evill doers are very like in their manners 68 4 By the Law man became not wounded 69 5 There is no salvation to be had by the Law 70 6 Sinne is seene and discovered by it 71 7 The discovery of sinne is rather an accident then the proper work of the Law 73 8 The whole Mosaicall Law hath a passe 73 VERSE 33. 1 The most are unmercifull Doctrine 78 2 By base meanes God beates downe mans pride 82 3 From the hands of wicked and men superstitious may better dealing be sometimes found then from the hands of forward professors 82 4 In workes of mercy the necessity of the person is especially to be respected 86 5 Christ is the good Samaritane by whom alone wee have Salvation 94 6 God serves himselfe and providence by us then especially when we are in our callings 99 7 Opportunity offered of doing good is to be apprehended 100 8 Christ descended from heaven to us in the flesh and for our good 102 9 The eye affects the heart 106 10 We should be tenderly affected towards the afflicted 110 11 Works of mercy flow from the inward affection and compassion of the heart 112 12 Christ took on him as our Nature so our passions and affections 114 13 He was full of compassion whilst he was on Earth 117 14 Christs love and compassion was the mooving cause of our Salvation 118 VERSE 34. 1 A compassionate heart will not be idle Doct. 119 2 It will carry us to them who cannot come to us 123 3 Christ came as a Visitour not to see the world but to save it 124 4 There is a necessary and good use of physick and surgery 127 5 Christ is the soules physitian 129 6 With wine and oyle our spirituall cure is wrought 133 7 God hath given us the creatures both for necessity and delight 139 8 Our Brethrens necessity is to be prefer'd to our Utility 140 9 Ins are of good use 144 10 Whom Christ means to save he brings into the Church 148 11 Care must be had of what we undertake 151 12 The poore and impotent ought carefully to be attended by such as have undertaken the charge 152 13 Christ was full of care for our soules welfare 154 VERSE 35. 1 Victualing houses are not for residence Doct. 159 2 The world was no place for Christs aboad longer than whilst he had finished his work 160 3 Mony at an Inn beares mastery and makes welcome 161 4 Ministers are the Churches Hosts 162 5 The gifts God hath be trusted his Ministers withall are for the comfort and reliefe of distressed soules 166 6 Who so receives wages must discharge the work 167 7 Good Hosts
Theophilact and Saint Austin do in this place so there is life remaining He hath still an Immortall soule endued with Vnderstanding Will Conscience Memory Affections Capeable of divine objects he still hath apprehensions 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 member 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 himself 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 eternall 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 condemns 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 delivered with the Scriptures which things a stock or stone cannot do Velle credere est gratiae sed posse credere est naturae Aug. 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 worketh 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 Opus pium quatenus opus a libero Arbitrio est tantum quatenus pium a sola gratia est Bellar. lib. 6. de gratio Aug. Cont. Pelag. Act. 3. which receiveth the whole activity in good things from the first moover The naturall power of willing and thinking is ours the goodnesse and holinesse is Gods Freewill in good actions is as the Materia Grace working 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 concurred 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 willed 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 mercy 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 condition 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 remains since the fall But to do these things as thou oughtest Vide Calv. in Gen 9.6 Siquis obijciat imâ—ginem c 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 principle not from the motion of life within nor is it constant in the worke it only makes an apparition and so vanisheth 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 Vnderstanding remaining though marvellously corrupted by which he may know that
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. â— 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 infirmity 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 guiltinesse 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 properly 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 Rom. 8.3 the Law by sinne is become 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 against the Law Now the Law accuseth but absolveth not 2. To work Faith in us to lay hold upon forgivenes being 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 Praecipit non adjuvat Lex offert affert Evangelium that is the office of the Gospell For these purposes the Law is weak uneffectual and feeble but that commeth not from the Law but from our Flesh and corrupt nature A carver cannot cut the Image of his Prince on a rotten logg but that is no fault of the Carvers The Law hath skill to justifie but cannot do that feat on our rotten nature Vse 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. Rom. 3.19 Gal. 3.10 By applying wrath to the soule in particular pronouncing 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 Act. 2.37 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 awakened 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
alienae miseriae in nostro corde compassio Aug de civ Dei lib. 9. cap 11. A fellow feeling in our hearts of anothers misery So that it looketh not into the cause but into the present state and condition Now man is nothing els but misery and calamity as saith Heredotus 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 exception against the party to be relieved whereby to perswade 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 Excellently speaketh Saint Chrysostome to the Point Chrys de Lazà ro con 2. Tom. 2 col 1350. What excuses 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 better to doe good to the unworthy for the sake of the worthy Nazianz. 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 sometimes answered for himselfe in the like case Laert l. 8. cap. 1 â—uâ—anitati danâ—an si non ipsi homini Arist And he that gives an Almes unto a sinner not because he is a sinner 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 Seneca l. de benefiâ—tjs l. 7. c. 32 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 himselfe Rom. 12.20 Thou shalt in feeding him Magnificentissime bonitatis est ut tuum quoque inimicum dilâ—gas Aug. Eâ—ch c. 73. if he be hungry and by other such like works of mercy Heape coales of fire upon his heaâ— 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 purposes 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 Plut. 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 Plut in Apol. reg For ever after Nicanor in what company so ere he came would extoll 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 power you see whether wee will bee well or ill spoken of The like I might tell you of Alphonsus King of Aragon 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 indeed 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 malice 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
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 Dolendus magis es si non doles Bern de consid l. 1. mâ—d c. 12 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 Rom. 1.28 30. 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 sufferings Respon In the sufferings of sinners if we look upon the glory of Gods Justice and the fruit therof in regard 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 Malefactors is mooved with indignation as they are offenders 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 perfectnesse 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 relieve 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 other 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 constant Vse 1 This then discovers a great mistake in the world concerning 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 Nulla beneficentia nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncta Deo placet Cal. 11. Epist Iohn 3.17 Luk. 21.1 Luk. 11.8 Mat. 6. But it consisteth 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 importunity of those that are in misery Or inforced from us by warrant and authority or through the gripes of a galled and accusing conscience upon our sick-beds Or from Examples of others who have gone therin before 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 Col. 3. 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 within us 4 And lastly Beneficentia ex benevolentia manare debet Affectus tuus nomen imponit operi tuo Amb. off c 30. Without compassion all we give is nothing 1 Cor. 13.2 Luk. 22.1 2 3 4. It is not quantum but ex quanto that God regards Mat. 10.42 Mystically In this Samaritane we see what affectionate compassion our blessed Saviour did beare to mankind 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 doubted 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 unblameable he took they not detracting from the perfection 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 importunate 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 inseperably 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 ariseth Vse Hence we may be informed of the lawfullnesse of Passion 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 affections 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 â—â—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 inordinatnesse of Passion The valiantest and tightest ship is sometimes 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 poverty 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 Redemption 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 Salvation is from mercy 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 Renounce 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 into 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 unworthinesse 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 Redemption I remember a speech of Mr. 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