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
But the Law is to be preached and that in its own fearfull 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 Hag. 2.7 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 other 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 principall of our good or as the Glasse to behold our perfections 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 intention of the Law-giver and that sin is discovered it is by accident 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 Gen. 21.10 14 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 Mat. 27.51 Quest But is the Law wholy abrogated and abolished 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 Nationall or singular rite as that Law of raising up seed unto the brother Deut. 25.5 Such as these are meâ—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 observations This tooke its mortall wound by the death of Christ and with him died For as it had Vigorem a Christo 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 deductor Aug Epist 19 ad Hier. but Impius Sepulturae violator not a devout solemnizer 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 naturall and Ceremoniall as for the Elder to have a double 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 mankiller from the Revenger of blood There was a Ceremonie 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 typicall figuring Christ These are dead yea deadly in respect of Use Of use I say but not in regard 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 served 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 farther from superstition So that this makes neither for Iewish nor Popish Ceremonies As for those Ceremonies of the Old Testament they are not fit for us the Church being now past her infancy and come to maturity of age Saint Augustin tells of a Youth who came to Vindecianus a Physitian Aug. Epist 19. ad Maâ—cel 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 soberly attyred like a chast and grave Matron The Church of Rome loades
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 themselves subject to that burden that lyeth so heavily upon every Minister to see the service of God performed people 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 censures 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 sometimes L. Chiefe Justice of the Common pleas Trin. 36. Hen. 8. fol. 58. pl. 3. who averreth that it was an horrible 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 professors thereof And Sir Edward Cooke another great Dr. 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 sacrilegious 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 grievous 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 rapseritque 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 M. Dillinghams Sermon against Simony p. 198 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 mâ—tat colligat 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 gather 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 cannot offer up Prayers for your selves much lesse for others 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 charged upon these justly we sow spirituall things and they thrust their sickle into our Harvest to reap our temporall things M. Ieremy Dyke in his Sermon against couetousnesse p 56 The world saith a reverend Divine is wondrous busie about 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 welâ— for Resp Semel Deo dicatum non est ad usus humanos 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 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 prophaned 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
in Loc. 34. Greg. Naz. ora 4. de Theol. Ambroâ— 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 Mystery Hystoria fundamentum ponit Allegoria tectum supponit 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 sâ— reserving the truth of the Story By this certaine man Adam with his posterity may be understood So Saint Augustine Aug de quest Evang Lib 2. quest 59. Homo iste ipse Adam intelligitur in genere humano Homo quidam bene est generis appellatio nonenim 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 Aug Lib 3. Hypognost 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 significat mortalitatem nostram propter hoc quod nascitur crescit senescit occidit Aug. de Evang. quest lib. 2. q 59. or thus Aretius in Loc 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 Ambros in Loc de bomine descendente a Ierusalem in Ierichâ— i. e. in Diabolum Angelos ejus qui per inobe dientiam prims hominis humanum genus dispoliaverunt They stripped him of his rayment i. e. deprived him of Gods Image so S. Ambrose Qui ipsam imaginem Dei vera justitia sanctitate alijsque donis gratiae spoliarunt Auâ— cont Pelag Lib 3 Hypognosticon c 7 quoad bona naturae vulneratum semimoriuun a vita nimirum Dei abalienatum in peccatis mortuum vita duntaxat naturali praeditum reliquerunt Ambros in Loc. 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 better life Aug. cont Pelat 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 Theophylact 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 intelliguntur Lâ—gis cilicet Prophetarum In Sacerdote Lex per quam Sacerdotium Sacrificia instituta sunt In Levita vaticinium Prophetarum Aug tom 7. cont Pelag. 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 â—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 applied Obligat vulnera infundens vinum â—leum Vinum denotat legem â—leuâ—s est gratia Evanglij Sacramenta sunt quasi alligamenta Greg Aug. de q. q. Evang l 2 q. 19 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 imponi 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 Aretius in Loc In diversorium ducit Ecclesia hic peregrinatur per hospitia suum habens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in coelis bene iumento impositum duxit in stabulum quia nemo nisi per baptismum corpori Christi adunatus Ecclesiam intrabit saith Beda Beda c. 42. in Loc. The morrow when he departed is the time of his Resurrection and Ascension Quis est ille alter dies nisi forte ille resurrectionis dominica c. Amb in Loc. Amb. in loc vel quasi tempore alio post resurrectionem utique 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 Ambros in hunc Loc. quae imaginem in se habent aeterni regis expressam quorum pretio vulnera nostra curantur St. Augustine thus Aug de Quest Evang Lib. 2. Quest 19. Duo denarij sunt duo praecepta Charitatis quam per Spiritum sanctum acceperunt Apostoli ad Evangelizandum 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. Augustine Et dedit stabulario Paulo Apostolo Cont Pelag Hypogu Lib 3. quiest vas electionis cui solicitudo est omnium Ecclesiarum And else where he further explaines himselfe thus Sed pro tempore doctores qui vetus novum Test exposuere supererogaverunt De Quest Evang Lib 2 q 19. pro quibus retributionem accipient 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 proximum collata cumulatissimè remunerabit saith St. Bernard 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 Introduction 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 condescendeth to our capacities in a more familiar and delightfull way so as to teach us by Comparisons and Similitudes the better to imprint in our hearts and memories 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 question Passe wee from the Author to his Manner of delivery Text. Answering said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometimes to answer or to begin a speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de desâ—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 teaching Thus Exo. 20 1. God spake saying therefore Act. 7.38 they are called verba viventia lively oracles or as some copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 De Imagie 10. 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 ministery 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 taking 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 also of the praise of Righteousnesse for which end he propounds 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 Observe 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 respondent as that his adversaries durst ask him no more Questions Reason First he must make good his name Isa 9 6. Councellour and being our Councellour he will answer our Quaeres 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 Questioning 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 Vrim 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 neither by Prophets nor by dreames 1 Sam. 18.15 And Mich. 3.7 Nulla exauditio 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 answered Resp Be ye such as answer Gods demands Zac. 7.17 see that answer of a good conscience be made by you spoken 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 within for then the Lord will not answer you or if he do even according to the multitude of your Idols will he answer 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
are not delivered by way of Precept 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 Precepts and every one who desires Heaven stands therto obliged Indeed it is durus sermo and contrary to an unsanctified 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 Christians 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 therein 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 cursed 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 Charity must be Wise as well as warme therfore saith the Psalmist Psalm 41.1 Blessed is he that wisely considereth 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 impudent 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 Housholder 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 Government and burthen of our Land Now he doth wisely consider the poore who puts a difference between poore and poore Hierom in Ep. ad Paul 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 inordinatly 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 remembring alwaies that Nature be not deserted in extream necessity Plutarch in Lacon 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 Qui largiuntur indignis ca qua dignis conferri debebant tria committunt absurda 1 Nam ipsi jacturaÌ„ saciunt 2 Et in bonos contumeliosi suâ—t 3 Et malos roborant materia vitiorum suppeditato 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 transgressed 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 Enemies and that before our dearest friends though likewise in great want but if our estate be such that we are not able to relieve all that crave our helpe being in the same degree of Poverty and Necessity than the nearer any is unto our selves the more must he be preferred Thus our wives next our sâ—lves and before all other whatsoever Ephes 5.28 Then our Parents who are to be preferred before our children 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 order 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 before those who are virtuous and religious being not so near unto us in the bonds of Nature After these our
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 Curavit corpora verbo potestatis curavit animas doctrinae coelestis medicina Chrys Ep 1◠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 Vinum infudit i. e. sanguinem passionis oleū chrismatis ut indulgentia daretur per sanguinem sanctificatio cōferretur per chrismatis unctionem c. Chrys in Serm de hom incidente c. 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 commanded to be preached that through the knowledge of it Salvation and remission of sinnes might bee obteined Luk. 1.77 Act. 10 42 Quae secundum hominem est cōversio oleum est quae vero secundum Deum vinum est quod divinitatem significat quam nemo pitaisset sustinere nisi oleum haberetur i. e. conversatio humana c. Infudit ergo oleum vinum quia nos humanitate divinitate salvavit Theoph. Rom. 3.20 7.7 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 speaking 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 unto 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 wherupon 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 purpose 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 Ambros Set. 29. comparing the Law to the nether Milstone which is slow and stirreth not the Gospell to the upper stone which is more quick and stirring Now as one without the other is unprofitable 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 Samaritane 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 Humiliation so dangerously sleighted Questionlesse plausibility 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 spirits 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 affords 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 nature discomforts are not unprofitable yet withall it shall be our wisedome to let in light at some crevice In short Greg. 20. mor. Gregories temper is not to be misliked Miscenda 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 upon the Samaritanes Medio tutissimus ibis Our
Cajetan observes apponit duo grana salis he casteth in two graines of salt to season the duty of neighbour pleasing First for matter it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that which is good or at least not evill and referred to that which is good Secondly in regard of Vtility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 rather tend to destruction then to edification as Theophylact well observeth on the place These observed 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 into 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 mediately to his Nature in that Person whence it is called a Personall Vnion 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 Vnion 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 indifferently 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 Leo. Ser. in nat Dom. 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 becomming 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 grâ—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 â—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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the History it will follow then Doct. That Inns are of good use for honest refection of Travellers 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 every day more cold then other requires still their continuance or rather their increase Time was when every goodmans 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 condemned nor these places of resort absolutely suppressed but rather care had for their well ordering and that such be licenced as are weâ—l governed themselves and of good report herein our Lawes and State have worthily provided 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harlot pubâ—ikely knowne and noted so to be in all Iericho And it is said though Apocripha a Victualer cannot 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 Profession 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 Victualing houses usually there are many drunkards in which respect authority had done worthily to restrain many destroying the nests that those birds may not with their breed taint the country In the Mystery Est enim stabulum Ecclesia que in itmere mundi lassatos sarcâ—nis de lictorum defessos suscipit venientes ubi deposiâ—e onere peccatorii viator lassus reficitur refectus salubri pascua reparatur Châ—ys in loc Ita August Tom. 1 cont Pelagianos Hypo. l 3. Mat. 5.
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 conscience 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 Ardeus 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 Something still must be learned out of the sinners Schoole As Cato 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 propounded 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 imitation we can give their practise the praise Laudamus veteres 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 beastâ—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 adultery 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 prebentur 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 admiration but if they meet with a Cat or Crockodile 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 admit 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 themselves considered without circumstances were neither commanded nor forbidden In Actions of this nature we may or may not follow them For this is an undeniable 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 conscience 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 examples 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 future 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 mâ—tter not onely himselfe but his whole house beleeved Yea many that we know not may receive good from our good example given Vibis ad exemplum and left 1 Pet. 5.5 It will not onely like Aarons oyntment run downe to the skirts of our owne garments 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 acknowledgement 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 understanding in all things FINIS AN ALPHABETICALL DIRECTION TO SOME OF THE CHIEFE THINGS IN THE FORE-GOING EXPOSITION A ABilities must be improved Pag 46. In case of necessity we are to go beyond our Ability pag 123. Abrogation it is a plausible doctrine p. 79. Adam what power he had by Creation p. 16. Advocate Christ is ours and practiseth for us in the Court of Heaven p. 156. Affections Christ had pag. 115. They are lawfull 116. The inordinatenesse of them blamed Ibid. They should be in Heaven pa. 161. Afflictions of others should affect us p. 111. Affliction may not be added to Affliction p. 61. Afflicted should be visited pag. 60. Alehouse friendship is unsound p. 162. Ale-houses may afford Heaven some soules 146. Almes not to be given at doors p. 92. Wherin the truth of Alms-giving consists p 113. What order is to be observed in Giving See Giving Answer how many waies made p. 9. Christ will Answer us how and when page 10 12. What must bee done that hee may Answer us page 11. We should be ready to make Answer p. 12. An Answer is not alwaies necessary p. 13. Why Christ Answered not the Priests p. 12. Antinomians their errour p. 77. Appeale to conscience is safe p. 205. Arke of Noah a figure of the Church p. 148. B Beast man is worse through his fall p. 33. Beggars if common not to be relieved at doores but in case of Necessity page 92. Bowells of mercy put on page 114. C Calling we are to keepe within the compasse of it pag. 25. God blesseth us in them p. 99. Care two fold p. 151. It must be had of what we undertake p. 151. We may not be Carelesse under pretence of Religion pa. 151. Great Care Christ took for our good p. 154. Catechising of great importance p. 197. More profitable if duely performed than preaching p. 198. Ceremonies of divers sorts pa. 75. Those of order not abolished ibid. Romish Ceremonies become not CHRISTS Spouse page 76. Chance what it is and how taken p. 48. There is Chance ibid. Charity is the breath of a
Christian p. 121. It is to be measured more by the mind than purse page 122. The Charitie of some affoards no good words page 119. And of most no good works ibid. It well becomes Ministers pa. 53. It is the Sum of all their Sermons p. 54. Christ our salvation is from him p. 157. He is to be come unto for help p. 129. He preferred our good before his own ease p. 142. He came where we were and how p. 102. Few give him entertainment p. 104. How we should Come to him p. 105. We must be content with his worst as well as best page 116. Church it is like unto an Inne in many respects page 146. Whence it is called Catholike p. 147. None saved out of it p. 148. Christ reigneth there p. 149. The good of it must be sought by those who receive the goods of it p. 168. True members of it how known p. 150. It is the house of Perfumes and the gate of Heaven page 151. Comfort none to be had but in Christ p. 95. Communion of Saints is to be loved p. 27. Company good to be desired p. 25. Companions there will be in sin p. 65. Compassion Christ was touched with p. 117. It mooved him to seek our Salvation page 118. Conformity in evill dangerous p. 68. Conscience what it is pag. 204. It binds not but where the Word binds first page 205. It must be hearkned unto pag. 206. It is sometimes speechlesse but than it writes p. 207. The use of a good Conscience p. 208. The Priviledges of it p. 209. Conversation it should be in Heaven p. 161. Conventicles by some prefer'd to publik meetings p. 148. Cover our sins Christ doth and how p. 129. Cruelty to be abhorred page 59. Cursing how lawfull p. 90. Creatures given both for necessity and delight p. 137. Creatures not to be over-burthened ibid. Customes defraud Ministers p. 178. D Death frees the godly from the sight of much evill p. 108. Dead how far man by nature is p. 47. Debt of man double p. 155. Degrees God proceedeth by in curing our diseases p. 131. Descention for us by Christ p. 102. Diseases of all sorts cured by Christ p. 190. Diseases infections we are not bound to visit p 62. Divels they are thieves in many respects p. 34. There are more in the aire than men on Earth at one time p. 38. There is a chief amongst them p. 38. Doing required of a Christian p. 218. The power of Christianity consists in that p. 219. Doore Christ enters in by that not by the window p. 9. Duties belonging to a Christian are to be personally performed p. 220. Some Duties concern not all p. 221. E Election not universall p 149. Event not alike to all p. 51. Examples of all sorts in Scripture for our learning page 222. They no further bind than they are backed with a precept p 224. Best Examples are to be follow ed p. 67. Good Examples very profitable p. 225. Examples of Saints how farre they may be followed p. 225. Contempt of Examples laies us open to wrath p. 223. Bad Examples take heed of p. 66. The Examples of Superiours if bad very dangerous p. 67. Excommunication a fearfull sentence p. 149. If unjust then not to be feared p. 150. Eye a great help or hinderance to the soul p. 106. It is quick in apprehension and sure ibid. Most sins begin there p. 107. We should cast them on good objects p. 107. On whom God casts his Eye he settles his affection p. 109. F Fall sin is in divers respects p. 39. Faith is a weapon offensive and defensive p. 24. It is a good staffe p. 25. Feare of God where it is not ther no good can be expected 82 Flesh of man is the flesh of God p. 144. Our Flesh sits at Gods right hand in all our suits ibid. Filling all that Christ did or suffered was to fill up p. 155. Fortune how taken p. 49. Whither any thing come to passe by it ibid. The name was first brought in through ignorance and blindnes p 49. G Garment Gods Image is and that in many respects page 40. It is a Garment to be respected p. 41. Gifts of two sorts God hath betrusted his Ministers withall p. â—66 Giving unadvisedly is the worst kind of loosing p. 91. What we are to give and how much p. 122. Rules to be observed in Giving p. 119 What order is to be observed in Giving p. 42. Godlinesse hath both a form and power p. 218. Goods of the Church belong onely to Church-men page 168. Gospell is very pretious page 85. It is like Oyle p. 133. H Hand God stands at our right hand to blesse us p. 99. Healing it is from Christ page 130. He Heales upwards p. 132. Signes of one foundly Healed p. 133. Why men are not Healed p. 132. Heaven the fairest prospect p. 18. It is a place of peace p. 19. It will pay for all our pains about it p. 196. Honour of Christ to be prefer'd p. 142. Hope there is whilst there is life p. 47. Humility to be learned from Christs Example p. 105. Hypocrites respect Ceremoies above the substance p. 64. I IESVS a sweet name p. 96. Image of God is mans clothing p. 41. How far it is lost in man ibid. Imitation our nature is apt to it p. 66. One sin Imitates another p. 66. Imprecations how used in Scripture p. 91. Impropriations the Judgments of Divines and some Lawyers concerning them page 169. Impropriators are hard Masters p. 173. Their Pleas answered ibid. Speciall considerations for them p. 176. Inns two wont to be in every Town p. 145. The Church resembled to an Inne vide Church Inns are of good use p. 145. There mony bears the Mastery p. 162. Inferiours follow Superiours Examples p. 66. Intercession Christ not wanting in it p. 156. Iournies in them commend our selves to God p. 21. Christ took a Iourney to us so should we to him p 104. Iustification 3. things required to it p 70. Iericho a figure of this world 20 Ierusalem a type of heaven pag. 17. K Kings have both temporall and Ecclesiasticall authority p. 175. Kingly office of Christ he carefully discharged p. 156. Knowledge without practise leaves us inexcusable p. 220. L Lawes of 3. sorts p. 74. How some that good gave may be said not to be good p. 69. Law is like wine and how page 133. It is not the proper cause of death p. 69. How it is the ministration of death p. 70. How it is said to be weak ibid. It is impossible to be kept how p. 71. It discovers sin p 72 73. Why the Law was first given p 73. How far abrogated p. 74. Law Judiciall and Ceremoniall what p. 74. The Law a Schoole-master pag. 76. Why God suffers his to be long under the lash of it page 136. Law of man not to be pressed too far in case of Ministers maintenance p. 57. Libertie not to be abused page 78. Liberalitie
may be lost by liberality p 92. How our Liberality should be extended p. 93. Life of man is pretious p. 152. Much ado to hatch it up page 153. Some Life remains in man since his fall p. 44. Love it begins at home p. 141. It works on the whole man p. 112. Levite what was his office pag. 50. M Man his blessed condition in his creation p. 15. Meanes weak God works by to confound the proud p. 82. Mercy our Eares are altogether for it p. 72. It is much mistaken in the world p. 113. It must be extended to all in Misery p. 86. Mercy to an enemy overcomes him p. 88. Misery is the object of mercy p. 87. Merit to be disclaimed p. 118. Ministers the Divell seeks to spoyle them especially p. 51. They should be pitifull p. 53. And fly all covetous practises p 54. And all kind of cruelty p. 55. They should be liberally Maintained p. 56. What is inough for them p. 58 They are like Hosts in sundry respects p. 163. How they should become all to all p. 197. They are no empty fellows p. 167. God hath betrusted them with much p. 166. And gives us blessings through their hands p. 167. They are little set by of man p. 191. Large promises are made them by God p. 191. Man cannot recompence them p. 192. They should be carefull of their cures p. 180. In what case they may be absent p. 181. Monie answers all things in an Inn p. 162. N Nature of man highly advanced by Christ p. 143 Corrupt Nature too much advanced by Papists Page 43. Yet we may not think of it lesse than is fitting page 43. It is to be respected in our charity p. 88. Necessity is wisely to be judged of p. 141. Our Brothers Necessity is to be prefer'd to our superfluity p. 141 What is to be accounted necessary p. 122. Neighbour what it imports p. 199. Who is to be understood by Neighbour in the Scriptures 199 Every man is a Neighbour pag. 120. Some Neighbours are dipthongs p. 201. The benefit of a good Neighbour p. 202. It is lawfull to preferre one before another in Neighborhood p. 216. Who helps in misery is best Neighbour p. 215. Christ is our Neighbour p. 203 O Occasions of sin avoid p. 63. They are of two sorts ibid. Offering Christ made one for us p. 155. Opportunity to be laid hold on p. 100. Reasons pressing it p. 101. Over-seers of the poore to be carefull of their duties page 154. And to visit them often p. 1â—4 Oyle the Gospell resembled to it p. 133. P Parables usefull and profitable p. 8 13. Passions of two sorts p. 115. How far Christ took them on him ibid. Difference betwixt his and ours p. 116 Comfort against inordinatenes of them ibid. Patterns make choice of the best vid. Example Persecutors who the greatest this day in the Church of England p. 179. How lawfull for a Minister to fly in case of Persecution p. 183. Practice and the sweet of Christianity is in it p. 220. Praise to be given to whom it is due p. 217. Physitians of antient standing p 127. Christ is the souls Physitian p. 129. Physitians should be carefull of their Patients p. 154. Neglect of Physick when need requireth is a fault p. 127. How to use it p. 128. Whence it is it doth no good to some ibid. Please others we should and with what cautions p. 143. Poore of whom they begg'd in former times p. 55. Power of God doubted of by us p. 131. Profession the end of it is not idle speculation p. 219. The most forward in it do not ever deale best p. 83. Yet Profession is not in fault nor to be cried out against p. 84. Professors should be carefull of their actions p. 85. Some Professors are like Images p. 219. Propheticall office of Christ discharged p. 154. Projector Christ is for our good p. 158. Providence of God all things come to passe by it p. 49. Have Faith in it as well as in Gods Promises p 158. Q Questions foure that shall not go unresolved p. 11. Christ will make answer to our Questions p. 12. R Rahab how she was an harlot p. 145. Redemption in the work of it God shewed not so much his face as bowels p. 117. Greater honour done to mans nature in it than in creation 144. Religion of some is all outside no lining p. 219. It must be commended by a Religious life p. 85. It is the strongest bond p. 34. Reliefe who is fit to have it 93 Residency injoyned on Ministers p 182. It is two fold and which is especially required jure divino 184 Restitution foure for one by what Law p. 28. Reward there is due to good works p. 193. But not of merit ibid. Riches not perfectly good p 32 S Sacrament against carnall presence in it p. 160. Salvation by Christ alone p 94 Not by the Law p. 71. Not of all p. 149. Salvation of the soul the greatest Salvation p. 96. It must be had by attending on the means p. 135. Doctrine of Salvation to be received with joy p. 96. It requires from us greatest thanks p. 98. Saviour none l ke Christ p. 93 How to get him to be our Saviour ibid. Samaria a royall City p. 80. Samaritans how esteemed of by the Jews p. 81. Satan his power limited p. 39. Saying difference betwixt it and speaking p. 9. Scripture not to be abused by jesting with it p. 14. Senses both seeing and hearing furnished with helps Sick are to be visited vid visit Sin should not be varnished 17 Similitudes delightfull and profitable p. 8. Singularity when a virtue 66. Snare how to escape it p. 24. It lies in all worldly things ib. Strength our own trust not to p. 16. Suffering of sinners how it should affect us p. 112. Superiours should look to their carriage p. 66. They are oft-times the chiefe in sinning p. 67. Suretiship is lawfull pag. 186. Cautions in using it pag. 188. T Theft many waies committed p. 29. It is a greater sin under the Gospell than under the Law page 28. Theeves Divels are vid. Divels Who are to be counted for Theeves p. 27. They are Fellons p. 33. There are great store abroad 30 There are some great Theeves who are a terror to litle ones ibid Truth hath testimony from her Adversaries p. 210. It suffers hardship in the world p. 211. It is to be received who ever brings it p. 214. It cannot be believed on her word p. 212. The friends of it are to testifie for it p. 213. Travelling is dangerous p. 21. Tythes the tenure of them questioned by busie headed men 168 They are a debt p. 169 172. And have bin consecrated to God p. 172. They carry a charge with them p. 177. Kings may partake of Levies Tyth p. 17â— They had a peculiar Tyth by themselves ibid. They may not alienate Tythes from the Church p. 176. God hath Tyth out of a strange field p. 58. Unconscionable Tythers are persecutors p. 178. Time to be redeemed pa. 100. Both the godly and wicked husband it p. 101. V Vessels in the Gospell how filled p. 155. Victualing-houses not simply to be condemned p. 145. Where are many of them are usually many drunkards No long stay to be made in them p. 159. Victualers in former times infamous p. 145. Visibility of the Church what p 146. Visit the sick and afflicted p. 60 121. How the infected should be visited p. 126. Christ is our Visitour p p. 125. He is to be visited p. 105. Vnion of our nature with Christs how necessary and comfortable 143. W Walke we must and act p. 219. Free-will in man and in what p. 44. It must be governd by grace 45 Wine the Law is compared unto p. 133. Word our guide p. 26. Two parts of it p. 133. It is to be attended unto read and preached p. 135. Words of Christ comfortable words p. 125. Works of supererogation condemned p. 193. A compassionate heart full of good Works p. 113 119. Good works rewarded yet merit not p. 193. Co worke we must with God 46. World is a very Hospitall p. 43. The World is every where 27. It is no place of continuance p. 161. It is full of dangers p. 22. How to use it p. 23. The pleasures of it are bitter p. 20. It is to be destroyed ibid. It must not be our Center 32. The things of it are taken with a Palsie p. 31. Wounds mans soule full of p. 42 None past Christs cure pag. 43 129. How he cures them p. 129. FINIS