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 deserved 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 Austin ut foras emitterentur cum illo ab eis qui esse nolint 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 desiâ—e and thy obedience must be to the whole Law of God which only prooves thee to be a good Catholike I know that as the mothers 1 King 3. pleaded for the living child saying it is mine and it is mine so the children now plead for the mother whither the Church of England 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 Seâ—â— this place is like that house of perfumes wherin the Virgins were kept many daies and purified before they came into Ahasverus his presence Est 2. there so often it is called the kingdome of Heaven because it is the Gate of Heaven and inlet therunto we being 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 delivered 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 willing 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 undertake 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 1 Tim. 5.8 How this Provision can be made and no care taken I cannot conceive Object But Mat. 6.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Saviour take you no thought and Phil. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull for nothing no worldly care then it seems is allowed unto a Christian Resp There is a twofold care Sollicitudo diligentiae diffidentiae A Care of diligence this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a care of diffidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 understanding 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 distrust 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 about 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 undertooke the looking and providing for of impotent and diseased persons Such in a speciall manner are to have a care over 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 excells 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 Vse For 1. God hath glory by it Non enim sepulchrum saith Hezekiah 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
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 unsubdued 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 personally tooke the care therof Had it not bin of great worth would he ever have undertaken such a peculiar 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 Persecutions 2 Tim. 1. 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 providence 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 many 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 compassion 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 together his thoughts of mercy to conquer their sinnes which they in pride as it were did set up to pose his Covenant 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 compassions 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. Prima dies suit dies passionis altera resurrectionis Quis est ille alter dies nisi for te ille dominicae râ—surrectionis de quo dâ—ctum est hic est dies quem secit Dominus Ambr. in loc 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 observe 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 statutes 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 inflicted 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 businesse was over Christ made no longer stay upon earth then needs must 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 expedient that he left the Church on Earth in regard of carnall presence and that for us not for himselfe first to open Heaven for us Heb. 10.19 Ioh.
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
as no mans eyes might ever bee so happy as to behold 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 compleate relation of his happy and glorious condition Thus God made man upright Eccles 7.29 but he hath sought out many inventions of his owne Although he was created thus Excellent yet mutable He was made good but changeably good In power of standing and possibility of falling 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 eternally 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 therfore 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 Prosecution 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 nature if he would not have bin wanting to himself but he received not sufficient grace for the immutability of his nature nor was that of necessity to be given to a creature Basil 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 continue in the same if he would yet he did not put unto his nature this condition that it should be unchangeable 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 power 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 themselves whilest they make themselves believe by their wit and strength they can beguile the Tempter 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 Afterwards it was possessed of the Iebusites and named Iebus Pet. Martyr Pererius 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Hierom Mat 27.53 because Ierusalem is called the holy City But then there should be a mixture of two severall languages to make up the word And therfore their opinion is most probable who derive it of ijreh he will be seene Midras in Ps 76 Gen. 22. And Shalem Peace Thus put together it is Ierushalem the vision of Peace for there peace and concord dwelt Visio Pacis It consisted of two Cities One was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper City the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 situation saith the Psalmist Psal 48. And thus is Heaven 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 Tabernacle wherein God himselfe and blessed Angels reside 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 Heaven 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 fifty 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 Vrim 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 Sycamore 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
14.2 10.20 Ezek. 44.1 Ephes 2.6 Next to seâ—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 Sacrament 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 continuance 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 Heaven 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 answereth all things Eccles 10 19. this causeth attendance furnisheth the Table fils the Cup opens Locks commands all yea Conscience it selfe many times not excepted that in an Inne is at the beck and command of mony 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 Alehous-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 Eccles 6. Videntur non sunt It is the mony 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. Stabularij sum illi quibus dicitur Ite in orbeÌ„ universum praedicate EvaÌ„gelium universae creaturae Amb in loc 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 Timothy and Titus concerning a Ministers qualifications we shall find them every way fitted for such a 1 Tim 3 2. Tit. 1.6 16 calling 1 Tim. 3.9 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 Minister he may not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and novice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est nupâ—r plaÌ„tatus Eclesâ—aei situs quates craat cateâ—huâ—â—ni one rew en ered as it were into the Schoole of Christ In which respect under the Law we find that only such as were of tâ—irrty yeares of age were admitted to serve in the Tabernacle and Teâ—ple 2. An Host would be a man of an unblameable life and conversation So shâ—uld a Minister A Sâ—andalous person is not fit for that holy function Tit. 1.6 S. Paul to Titus willes he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Tit. 1.7 but of an affable courteous and pleasing carriage such must Gods Ministers be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froward inflexible and stubborne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modest and gentle 1 Tim 3.3 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 1 Tim. 3.3 Tit. 1.7 drink he may to his Guests and with his Guests but not quaffe nor sit by it So Gods Ministers may not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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