those who scowre the plains There is a kind of Theife who hath a house and that of his owne in which he dwels In domum furis the flying roule shall enter Zach. 5.4 and commonly it is one of the fairest and stateliest being built with bloud Those that lye in itinerant ambushments shall in comparison of these be counted as no Theeves These be poore shallow theeves soone taken and clapt up in chains of yron when the other walke like Aldermen in chains of Gold These great Theeves are a terrour unto little ones A poore Sea-Captaine being brought before Alexander for Piracie thus confessed his fault Indeed I am a Pirat because I robbed some poore Fishermen in a Cock-boate but if I had scowred the Seas as thou hast done and spoyled all the world with a Navie I had beene no Pirat I had beene an Emperour Thus some Malefactors dye for some petty theeveries but if they had robbed the Church by Simony or Sacriledge or the Common-wealth by ingrossings or inhauncings The City by diminishing quantities corrupting qualities taking advantages sharking Sophistications The Countrey by racking rents enclosing Commons they might have bin Senators Instices Gentlemen and escaped the Gallows As pertly and stately as many beare their heads if they were stripped of that pompe wherwith injustice hath cloathed them they would be inforced to begge their bread in the World and scarce find any to be bound for their truth and honesty To conclude the universall practises of injustice makes me become a suiter to you all of what rank soever that you would not disdain the commendation of being no theeves For may I not say in the Prophets sense All men are lyers so All men are theivest the Oppressor hath a theevish hand The Covetous hath a theevish eye The Slanderer hath a theevish tongue The Drunkard hath a theevish throat The Harlot hath a theevish lip The Flatterer hath a theevish knee Every Sinner hath a theevish heart Do not hold it impossible for you to discover and attach a theefe in your own bosoms Examine thy corrupt lusts within thee narrowly thou wilt find thou had had a theofe at bed and board arraign it condemne it punish it with an impartiall execution Next we may gather from this poore mans losse Doct. That the things of this life are transitory and subject to innumerable casualties See Mat. 6.19 Moth may eat them Rust may consume them theeves may rob us of them To day we may be with Iob the richest in all the East and to morrow the poorest being left as naked as he was borne 1 Tim. 6.17 In regard of which the Apostle calleth them Divitias incertas uncertaine riches and the Wiseman the riches of vanity Pro. 13.11 because they are continually ready to vanish and come to nothing Vse 1 Such are to be reprooved as judge otherwise dreaming of certainties and perpetuities Their houses shall continue for ever Psal 49.11 and their dwelling places to all generations but how soon doth the wheele turne downe Prince and up Peasant down Rich man up Poore man down wise man up foold Adâ—â—ibezeke Nebuchadnezer Haman Belshazzar Acham Naboath Iob Herod with many more might be called in as witnesses What can we cast our eyes on that is not taken with a Palsy as it were so shaking as that the joynts cannot hold together one mans inheritance shakes into another mans purchase from them that have riches to them that are covetous still there is a continuall shaking much wealth is escheated for want of heirs much is confiscated for some offences much is rioted and made away by unthrists and much is taken from us by the violence of wicked ones At the best estate all is vanity and at the worst vexation Could we injoy our wealth so long as we enjoy our life yet that were uncertain For what is our life but a drsame a shadow a vapour a thing of nothing With life all goes Body and goods are both in a bottome and cast away together Psal 49.17 But of the two life is of the longer continuance oftentimes that is as the Tree Riches as the leaves or fruit the leaves will fall the fruit is plucked off when the Tree stands still Every theefe takes not our lives that takes our purses nor are there so many wayes in our paenall laws to forfeit our lives as our goods Dyonisius the second was Lord of foure hundred ships had an army of an hundred thousand foot-men and nine thousand horsmen he had besides the richest Magazine of any Prince in the world yet he lived to see himself dis-throned his Sons cruelly butchered his daughters first ravished and then massacred and all his Allyes destroyed Gelener that potent King of the Vandals was so low brought that he intreated his friend to send him a harpe a spunge and a loafe of broad the one to make him merry the other to dry up his teares and the last to satisfie his hunger Bellizarius a great Captaine of the Goths soone after his victory sitts begging by the way of the passenger for one halfe penny To come nearer home not fewer then nine Kings in our owne Island have begun their Glory in a Throne and ended it in a Cell Vse 2 If than we make this world our center how mooveable and uncertaine are our hopes Wherfore be exhorted not to set our affections on these things But lay up treasure in Heaven where no theefe can come Mat. 6.20 It is a vaine thing to rest upon that which is so vain being subject to rust subject to fire subject to man subject to time That was never perfectly good which might be lost of this nature you see riches are Alas silly things that they should have one dramme of our confidence Let God be our confidence so though we loose divitias Dei yet we shall never loose Deum divitiarum These things being then as you see they are uncertaine and apt to run away as a wheele let us be like a wheele too The wheele saith S. Hilary though it roale upon the Earth yet it hath its greatest part from the Earth So should we have our conversations in Heaven though we are here below And when it doth fall out that we suffer any losse in these earthly things never lay it much to heart but know that then the world hath shewed it selfe to be like it selfe and that God as a wise captaine hath rid thee of some luggage that thou mayest pursue thine enemies the better and mind Heaven the more give God the thanks Iob 1.21 This was not all that this poore Travellour suffered from the hands of Theeves For besides this They stripped him They also sorely wounded him even neare to death So that hence wee learne Doct. Who are unrighteous are also bloody 1 King 21. Mich. 3.2 Zeph. 3.3 Hos 4.4 Ps 10.10 14.4 Hence is it as say the Learned in our Lawes that Theeves are called Fellons of our ancient word Fell
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
quoad plenitudinem ejus Yea this Vision shall be the Vision of Peace thence peace shall come Isay 32.18 A Tabernacle that shall not be taken downe not one of the stakes therof shall ever be removed neither shall any of the cords therof be broken Isay 33.20 5. Hâ—erusalem was a City compact by reason of the bond of love and order amongst the Citizens Psal 122.3 So in Heaven there shall we be all of one heart and one minde wee shall rejoyce in others glory as if it were our owne and walke all by one rule and that for ever 6. Lastly Hierusalem was the glory of the Earth and so is Heaven take the Sunne out of the Firmament what would the Earth be but as a confused Chaos to uâ— Vse As Caleb and Ioshua said to the people concerning the Land of Canaan Come let us goe up to possesse it for it is a good Land and rich Country So say I of Heaven what good thing on earth or above it that Heaven hath not Fulgentius seeing Theodorick King of Italy going in pompe to Rome spake thus how beautifull is the heavenly Hierusalem when earthly Rome so glittereth So thinke thou and speake thou of Heaven when thou lookest upon any earthly thing that doth delight thee Remember still Heaven excels David resolves he will never forget Hierusalem but preferre it to his chiefest joy Psal 137.6 So should we vow concerning the new Hierusalem with the Tribes thither should we go up in our serious meditations and having once pitched upon that place of excellency come downe no more Or if in case this flesh we beare about with us force our discent as doth our Text yet how unquiet should we be till we are let loose to immortality Iericho Text. Doct. A figure of this world and that fitly It comes of Iareach Aug. Tom. 4. Quest L. 2. Evang c. 19. Revel 12.1 the Moone and the world is like the Moone First for her Mutability The Moone never lookes upon us with the same face still in her increasings or decreasings now she is in her Full anon in her Waine Secondly And when she is at the Fullest she is not without her Spots something we meet with in the world that doth imbitter her sweetest delights unto us Thirdly Besides all the Light the Moone hath is but Borrowed from the Sunne no comfort in any thing here to be had further then it is bestowed upon us in Christ Secondly Iericho for Situation was low and low Country ground is wet ground it was moist and watery so is this World low indeed in comparison of Heaven and hath a wet bottome every eye is full of teares still cause of lamentation and mourning whilst here we are Thirdly the waters of Iericho were bitter and the ground barren 2 King 2.19 So this World no content can we find in it it is but as a dry and barren land even a land of famin as you read Luk. 15. Fourthly Iericho was unkind to Gods spies Iosh 2. So is this World to Gods servants his Embassodors 2 Cor. 6.4 5 and 11.23 Fifthly Yet in Iericho there was one Rahab to entertaine them and to hide them So in this World God hath some to give Gods Servants entertainement Sixthly Ieriche was execrable and to be destroyed So is this World Iosh 6.17 it is reserved for fire against the last day Seventhly in Ier cho some were spared even as many as got under the red Flag which was the signe Iosh 2. Thus Jos 6.23 25. Cap 2.18 so many as get under Christs colours and are sprinkled with his blooâ— shall not perish Eighthly Iosh 6.18 26 a heavy curse lay upon him that should take of the accursed thing or go to raise up the Walls or buiâ—d the City So is it with those who do affect this World who indeavour to maintaine it and the works of it Ioh. 2.15 16. Iam. 4 Vse Be we then better enformed of the World then we have bin the errour of our Iudgement is a cause of the errour in our Affections questionlesse if we did rightly understand what the world is we would not set our affections upon it so eagerly even as the Bee sets on her sting with all our might You may remember in the Law those Fish which had fins and did float aloft were counted cleane and might be eaten but Eeles might not be eaten of they were esteemed as uncleane The Fins as some of the Ancient have thought signified Faith and Hope The Eele having no Fins signified the Worldling who is alwayes grubling in the Earth How ever these things be applyable yet this we rest assured of Worldlings are in Gods esteeme Idolaters Col. 3. With Achan they take of the accursed thing and hide it in their hearts as he did in his Tent yet they will acknowledge it no more then Achan did his wedge but God will discover such in the end as he did that Achan And thus much of the termes Now his travaile from Ierusalem to Iericho was a more Remote cause of this his Misery whence observe Doct. In our travels we are lyable to many perills Iudg 19 25. 2 Cor. 11.26 Yea to death it selfe 1 King 20.30 Gen. 25.19 Vse And this should teach us first to commend our selves and others unto Gods protection in our journies Gen. 28.20 21 22.24.12 St. Iames doth wittily taunt those who say to day or to morrow we will goe c. Iames 4.13 The Successe of our travels depend upon Gods blessing therefore the godly speake with a limitation St Dominus voluerit If God will or if God blesse me c. And his blessing may be expected while we are in our wayes having a warrantable calling and right affection in such undertakinge seeking unto him also by Prayer and Invocation that it may be prosperous Psa 91.11 A journy thus undertaken in Faith and sanctified by Prayer cannot but have good successe To the neglect hereof we may justly impute those many damages that we suffer from Theeves and robbers and other crosse accidents which we meet withall in our travels Vse 2 And when we are preserved let us not forget to give God the praise he it is to whom we are beholding for preservation his praise may not be forgotten Secondly we note Doct. That the way from Hierusalem to Iericho is full of dangers This is true in the History For betwixt Hierusalem and Iericho there was a Desert where passengers were spoyled by theeves and robbers and much blood there shed in which respect it was called Adomim from the store of blood there shed by them Quod interpretatur sanguineum Hier. in epist Paul There also was Zedechias the King taken by the Captaines of the King of Babell when he fled from Ierusalem This is true likewise in the Mystery we are never in more danger to be made a prey on then when we descend to Iericho Si non descendisset fortasse in latrones non
where will you go to find out Mercy We read that it was the use of the Romane Consors once in a yeare to call the Citizens before them and take account how the Lawes were observed in all their Provinces A messenger was commanded to call the Good-men before him He went unto the Temples and to the Tombes of such as for their virtue in their life-time were most renowned and called every one of them by their names summoning them to appeare before the Censors for which being reprooved he thus answered that sicknesse and age had worne out all the Good-men of the City so that he was driven to go unto their Sepulchers none being left alive amongst them worthy of that name You can apply it The Prophet sometimes when righteousnesse was taken up into the Clouds and the Earth void of it cries unto the Heavens that they would drop downe Righteousnesse again So let us seeing the want of mercy amongst men cry out O ye Heavens drop downe mercy And with David Helpe Lord Psal 12.1 Lamenting much the decay of it as God expects Isay 57.1 And by our indeavours set her up once more every one shewing mercy to his brother as we are exhorted Zach 7 9. 1 Pet. 3. Colos 3.12 Luk. 6.36 So when others misse of mercy as mercilesse people will Iames 2.13 We shall find it for Blessed are the mercifull Mat. 5. This in Generall come we to Particulars The Person succouring is here described first by his country or Nation secondly by his humanity and mercifull disposition By Nation he was A Samaritane Samaria was the City royall of the ten Tribes built by Omri and remained the chiefe seat of the Kingdome so long as their kingdome endured 1 King 16.24 But when Salamansur the Assyrian in the dayes of Hoshea beseiged it and tooke it he carried the Israelites thence into Assyria and the King of Assyria who was as Ezra saith Esur-haddon the son of Senacherib Ezra 4.2 whom he also called verse 10. the great and noble Ashapper sent thither Colonies to inhabit that Region from Babylon and from Cuthah and from Ava and from Hemath and from Sepharvaim 2 King 17.24 Ezr. 4.9 10. Tremel annot in 2 King 17. Cuthah and Ava were parts of the Deserts of Arabia Hemath and Sepharvaim of Syria and Mesopotamia These Heathens as the Text shews served not the Lord and therefore the Lord sent Lyons amongst them which slew them 2 Kings 17.25 Hereupon they sent to the King of Assyria who sent unto them one of the Priests of Israell who were brought thence to dwell amongst them and teach them the manner of the God of the Land who did accordingly and dwelt at Bethel and taught them to worship the true God ver 26.27 28. And hence it was that in many points of Religion they agreed with Gods owne people acknowledging the five Books of Moses using Circumcision and the Sacrifices of the Law ver 32. and looked for the Messiah that was to come Iohn 4.25 But yet they corrupted those points of Religion they had learned with grosse superstition and Idolatry verse 29. In which respect though the holy Ghost saith of them ver 33. They feared God because of some parts of his worship which they retained yet in the next verse it is said that they did not feare God because they worshipped him not according to his Word This their Superstition was the chiefe cause why the Iews hated them and contemned them Nor could they object worse in their venimous slander than this thou art a Samaritane Iohn 8.42 For such they concluded had the Divell they worshipping the Divell under their Idols Now in the History one of these Samaritanes it was one of that Sect and Nation that shewes Mercy and compassion to this poore distressed man Observe then first Doct. How God beates downe the Pride of man by such meanes and persons as we most contemne and esteeme most basely of 1 Cor. 1.27 28. See this in sundry instances 1 Sam. 17 9 42 44 49 51. Iudg. 5.29 4.21 9.53 Acts 12.22 Exod. 8. Vse And therefore despise not the meanest persons nor basest creatures Rom 14 3. Lev. 1â— 14 Luk. 18.10 by these God can humble and confound our Pride The Cock in comparison is but a weake creature and yet his crowing doth make the Lyon tremble What is a Bee to a Beare or a Mouse to an Elephant And yet if the Bee do but fasten his sting in the Nose of the Beare or a Mouse creepe up and knaw the Trunke of an Elephant how easily do these lâ—ttle creatures torment the greatest What creature so swelâ—ing and of it selfe so incroaching as the Sea And what more weake smooth and passable then the Sand And yet the Sand so easily remooved and swept away is decreed to hold in the raging Element and to break its proud and foming billowes What in appearance weaker then words spoken by a weak poore and despised Minister And what stronger in the world then raging lust And yet God by those tames and subdues these that we may learne to feare his power Secondly Observe Doct. Better dealing may many times be found from those that are wicked and superstitious then from such who professe better You have heard what Profession the Priest and Levite did make and who the Samaritan was and how short he came of them you have also seen and yet here he shewes mercy when they shew none at all see Luk. 17.16 That we give no offence give me leave to explaine my selfe in these foure Conclusions First Where the true feare of God is not no good dealing can be expected or looked for but the contrary Gen 12 12.20 21. Hos 4.1 2. Ier. 5.7 7.9 10. Rom. 1.25 26 29. 3.18 Mich. 7.5 We see this also in the example of the Sodomites Gen. 19.9 And in the Inhabitants of Gibeah towards the Levite and his wife Iud. 19.22 So that where men are without the feare of God and knowledge of his name they are abominable in all their doings and to every good work reprobate Secondly no better dealing is to be found then where the true feare of God is Those who are truly religious who know God and feare him will deale well none better Gen. 42.18 Exod. 1.17 Psal 111.10 Such are best Husbands Gen. 21.12 Best Wives 1 Pet. 3.6 Best Masters Gen. 18.19 Act. 10.7 Best Servants Gen. 14.14 24.2 Philemon 11. Best Children Gen. 22 9. Thirdly It sometimes so happens that better dealing may be found amongst Idolaters and those who are superstitious then amongst such as are very forward Professors of Gods name and feare Thus Ieremias found more favour amongst the Chaldeans then his owne people The men of Anathoth they sought his life Ier. 11.21 And put him in Prison Ier. 37.15 when the other knock off his Chaines set him at liberty give him victualls and a reward as you read Ier. 39.12 40.4 5. So David
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
Saint Austins question with what face canst thou expect an inheritance from Christ in Heaven who hast defrauded Christ of his inheritance on Earth Bee not deceived God is not mocked thou mayst have wit enough to befoole thy innocent Mother on Earth of her portion but with all thy subtilty thou shalt never beguile thy Almighty Father which is in Heaven We doe but beat the ayre these men still resolve to have the tenth of their Neighbours estates let their Salvation go whither it will they will sooner loose their lives then their livings as an Impropriatour once rebelliously spake when mention was made of our late Kings willingnesse in their restitution Latere prae abundantia non valet prae impudentia non quarit Bern. in Cant. Serm. 33. However Israel must know his Transgressions and Iacob his Iniquities and such men heare of their Impropriations There is another whelpe of the same litter the unconscionable tyther or common defrauder of the Ministers remaining dues through their unconscionable customes false prescriptions and unjust compositions The Ammonites had halfe our apparell before now through these new found out tricks the poore Minister is turned out naked that little which the Canker-worme left the Caterpiller hath eaten up Impropriations are at a stay we trust they cannot take from the Church saith M. Eburne in his second Sermon on Math. 12 21. pag. 29. more then already they have albeit many a greedy and sacrilegious minded person elther desires or attempts it but these sort of persons do daily more and more encroach upon the Church to the spoyle and bane of it the hinderance of the Gospell and decay of learning There is scant a man of understanding who lives in any Parish where the tithes are impropriated and such Parishes there are good store in England at this day if they be sum'd up aright but doth dislike Of 9284. Parishes in Englād 3845. are impropriated of which number are within the province of Cā 3303. within the province of York 592. Cād yea disclaime against them if his owne hand be not in the sin Now thou that blamest another doest thou even the selfe same thing For what are these unconscionable customes compositions prescriptions c. but so many petty and particular Impropriations Change but the name the thing for substance is the same their ground and originall is vitious and the fruits and effects to the Church most pernicious as I have on that Parable Luk. 18.10 at large discovered I will conclude this Discourse with the report of a great and learned Lawyer of this Kingdome Sir Ed Cooke 2 part of his Reports fol 44. It is recorded saith he in History that there were amongst others two grievous persecutions the one under Dioclesian the other under Inlian the Apostata Euseb Eccl. hist l. 7. c. 3. the former intending to root out all Religion Occidit omnes Presbyteros he slew all the Preachers of the Word of God notwithstanding this Religion flourished for Sanguis Martyrum est semen Ecclesiae This Persecution was grievous But that under the other was more grievous and dangerous Niceph. l. 7. c. 3 Quia ipse occidit Presbyterium hee destroyed the order of Priesthood it selfe Theod. hist l. 3. c. 6. Niceph l. 10. c. 5. whilst he robbed the Church and spoyled spirituall persons of their revenews Upon which insued in short time great ignorance of true Religion and the service of God and thereby great decay of Christian Profession Ah vile shame whilst Hagar complaines of her mistresses persecution she should carry her selfe so insolently Whilst our Laity complaine of the Prelates and the Priests they indeed are found to be the greatest persecutors that this day England hath More Particularly From the History wee may collect Doct. Good Hosts should be carefull of their Guests We read Iosh 2.2 6. of Rahab who having once taken charge of the Spies she discharged the part of a good Inn-keeper and tooke great care that no hurt might befall her guests hiding them from death with the stalks of that plant which was made to hide the body from nakednesse and shame and for this she is commended Heb. 11.31 Such a good Host was Lot Gen. 19.6 7 8. and Obadiah 1 King 18.13 Vse These Examples together with that in hand should be remembred by those who are of this Profession Vnto these men do no harme said Lot unto the Sodomites for therefore came they under the shadow of my Roofe Gen. 19.8 Yea he rather chuseth to be an ill Father then an ill Host he tenders his daughters to save his Guests a faulty offer though a good intention Beda makes mention of an Inn in Arabia the Host wherof was a notorious theife and robber Beda de imag mundi and did use to bring those passengers he meant to spoyle into a goodly Roome richly adorned with curious pictures and hangings wherin was a soft bed to lye upon and delightfull to behold but both the Chamber and Bed were annoynted with deadly poyson in such sort that the infection did slay the Guests before the morning and whilst they were a sleep But Gods Judgements slept not for within a short time the house was fired by Lightning and both it and the Keepers were consumed to ashes If we have no such Hosts in England yet we have heard of some Guests who have had their threats cut in their Inns by the consent of Host and Hosters and of many more who have had their bane through infectious beds and roomes poysoned with drunkennesse and disorders I could wish all would take warning by judgements inflicted upon others vengeance will not suffer wicked Hosts to live The Heathen had a private and domesticall god whom they tearmed the god Lar which in our language we may interpret the god of the hearth Him they held in such reverence that if any had sled to the hearth albeit in the house of his capitall Enemy yet his Enemy durst not there offer him any violence by this means Themistocles the Athenian was saved For the hearth was dedicated to the Goddesse Vesta who was held to have her holy place where the chiefe fire of the house was made If then no Violence might be offered to our very Enemy flying to our hearth much lesse to those who come Guest-wise under our roofe for succour Myst In the Mystery Ministers should hence learne To bee carefull of those flockes committed to their cure and charge Ephes 4.11 Ezek. 33 ◠Heb. 13.17 1. Cor 3 8 10. Act. 20.28 1 Pet. 5.2 1 Tim. ◠1.5 2 Epist 4.1 2. Hence are we called Pastours Shepheards Watchmen Rulers Planters Builders Fishers Husbandmen c. All which Titles require of us great diligence and carefull attendance Reason Our gifts are given us for this end not to hide up in a Napkin but to imploy Our maintenance is upon this condition that we work and labour 1 Thes 5.13
the Pharisees was to this Answer you have heard before and may read Mat. 5.43 yet here he is inforced though an Adversary to testifie the Truth Thence note Doct. The truth wants not sometimes the testimony and suffrage of an Adversarie Exod. 8.19 Iudges 7.14 Iohn 11 49-53 19.22 Math. 27.54 Luk. 4.22 This testimony doth every Hypocrite and dissembler give whilst they professe the truth for if it be not worthy why do they make any Profession therof Now God is pleased to have it thus Reason First Deut. 32.15 That the truth may be glorified what stronger testimony than the testimony of an Adversarie True it is Non eget testimonio hominis Ioh. 5.34 It self is testimony enough and therfore called the Testimonie Isa 8.20 It bearing witnesse to it self It is of the Nature that God himself is whose Glory is not capable of any augmentation nor passive of any diminution As the Splendour of the Sunne is not inlarged by them that blesse it nor eclipsed by them that hate it The Sea may be multiplied the Earth swel'd bigger the Heavens stretched out Hell inlarged but God and truth is ever the same 2 Pet. 2 2. and yet in respect of us both the one and the other may be said to be magnified or dishonoured We may make them appeare greater in us though they cannot be made greater by us It may be made to appeare more glorious or inglorious to others though it cannot be made either glorious or inglorious in it self Secondly That the godly may be more setled and confirmed in it To heare a Saul preach Balaam blesse Caiaphas prophesie is a notable strengthening and confirmation to our Faith that what is delivered is of God and not of man Thirdly This makes for the further confusion of wicked ones who sin against the known light and testimony of their own Consciences had not God revealed the truth unto them their damnation would be the easier their judgment the lighter but now that they say they see their sin remaineth Luk. 12.47 48. Ioh. 9.41 Vse 1 Let this first informe us of the hardship which truth undergoes and suffers in this world Without all Question she is often questioned and put to defend her selfe by witnesse of her Neighbours Truth is fallen in the streets and equity cannot enter saith the Prophet Isay 59.14 And the way of truth is evill spoken of as saith S. Peter 2 Epist 2. â— And the talk is that truth is not only in a swoone but like to die for want of Confession because there is none to be found who will be her Confessor Yet not after the wont of wayward men as sometimes spake a Reverend Prelate of ours let us so bemoane what we want D Senhouse B. of Carlile as not to blesse God for what we have The voyce of truth is heard in our land as Salomon spake of the Turtle and as God said of Corinth I have much people in this Citie So both in Citie and Country God hath many who are ready to beleeve truth on her bare word But what are these flockes of kids being compared with these mighty troopes of Aramites Tell the Polititians of this world Papinians truth that is the best poâ—licie which â—â—kâ—â— most for piety 〈◊〉 a covetous man of S. Paules truth that the love of money is the roote of all evill c. Strait she must proove her honesty by witnesse Or if the like liberty were given to those whose hearts arise against these truths as was by Gideon in the audience of all the people to the timerous and faint hearted to depart our auditories which are now thin enough would soone be thinner Vel duo vel nemo We seeme to entertaine the truth lucentem but we hate it redarguentem as saith S. Austin And as the Fryer told the people that the truth was like to holy water which every one will call for yet when it came to be cast on them they would turne away their faces so wee call to have the truth preached to us but the truth is it will not by many be endured Vse 2 Doth not the truth want testimony sometimes from the mouth of a very adversary why then it is a shame if the professed friends of truth should faile her Veritatem Philosophia quaeris Theologia invenit Religio possidet saith Miranaula Philosophy seekes truth Divinity hath found truth Religion professeth truth And yet with the Church in the Canticles may truth complaine I am wounded in the house of my friends Had it beene an enemy that had thus reproached mee then I could have borne it saith David So may truth say had it beene a Heathen and Pagan I could better have suffered it but it was a Professor a Christian I suffered by this is grievous Quest But who doth thus Resp Those spoken of Rom. 1.18 who imprison truth through wilfull disobedience and hold her in injust captivity and will not suffer the truth revealed to have her perfect worke in them for their through sanctification Ioh. 17.17 Those also who walke not in it nor worthy of it 3 Epist Ioh. 4. such cast aspersions on the faire cheeke of Gods truth and stick not to give her the lye But let all such as indeed love the truth have courage for her Let Magistrates be seene in her Livery Moses was counselled by Iethro to choose Viros veraces men of truth for judicature The Egyptian Judges had the Picture of truth alwayes in a chaine about their neckes And Charles the great had this written on his sword Decem Praecepâ—orum custos Carolus Charles keeper of the ten Commandements Let the Priests of God be cloathed with Righteousnesse and have veritatem written on their breast-plate as Aaron had alwayes when he gave sentence remembring that of Tertullian nihil veritas erubescit nisi solummodo abscondi And let all that professe the truth witnesse in her behalfe both Actively and Passively Our Lord and Master tells us that his comming into the world was to beare witnesse to the truth and our beeing in the world is for the same end God is truth his wayes are the wayes of truth his word is truth his workes are truth all truth Blessed are they who defend his truth Object But veritas odium parit and who but children or fooles tell truth Resp Veritas odium parit sed non est odiosa as saith judicious M. Calvin in Gal. 4 It brings hatred but it is not hatefull but every way most excellent and glorious so that in all our sufferings for it the spirit of glory and of God rests on us 1 Pet. 4.14 2. Gods eyes are upon the truth as speaketh Ieremiah and upon them also that stand out in her defence 2 Pet. 2.9 Ps 37.6 Lam. 3.56 57. 3. Though none unlesse children and fooles will tell the truth yet unlesse we be such fooles and children we may not think to enter into the kingdome of Heaven Psal 15. Vse 3 Let us
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
best bed c. when he is told for certain that he meanes to spoyle him And yet this ontertainment hath Satan from us when no Theefe so mischievous as he What Theefe but leaves something behind him Some gleaning grapes shall remaine as the Prophet shews Ier. 49.9 They steale but till they have enough but this Theefe carries all away that good is Not a member of the body not a power of the soul not a good instruction in the head not a good motion in the heart but he steales away Mat. 13.4 Other theeves may be melted with teares and overcome with perswasions and intreaties but Satan will not he derides us when we mourne laughes at us when we have lost all Mat. 27 4. Other theeves do not ever kill when they spoyle though they take the goods yet they often spare the life But this Theefe hunts after the life yea the pretious soule of man that is it hee seeketh to devoure 1 Pet. 5.8 Other theeves do many times restore what they have taken But what this Theefe steales is irrecoverable never doth he restore any part of his booty unlesse it be rescued by an high hand Indeed if we follow with Hue and Cry go to God desire his assistance confesse their losses raise the country desire all to send their helpe in Prayer there is than no doubt but we shall recover what is lost else not Next observe there was not one alone but many of them they were the hands of Theeves this man fell into So than conclude we Doct. The number of Divels are many Ephes 6.12 Luk 8.2 30 Revel 12.7 Object But in Scripture mention is often made but of one as 1 Pet. 5.8 Respon That is 1. In regard of mind and will they are not divided amongst themselves for then they could not stand 2. There is one who is the head and principall amongst them but notwithstanding they are many in number though how many cannot be determined but we may piously thinke that there are more Divels in the Aire than there are men at one time upon the Earth for who is free from them at any time Some Divell or other is at hand to sollicit man to sin besides some one man may have a Legion of Divels that is six thousand six hundred sixty six in him at one time as we read in the Gospell Vse Seeing than that the world is so full of these Theeves let us not be carelesse Elishaâ—s servant when his eyes were opened saw tropes of spirituall Souldiers which before he discerned not If the eyes of our soules were once inlightened by supernaturall knowledge and the cleare beames of Faith we should as plainly discerne the invisible powers of wickednesse as now our bodily eyes see Earth or Heaven but carnall eyes cannot discern spirituall objects which is the reason why many being in the midst of these Theeves see no worse than themselves and think no danger neare Vse 2 And blesse we God for our daily preservation in the midst of our enemies Psal 23. For as he that hates Israell neither slumbers nor sleepes no more doth he that keepes Israell Plutarch tells us how that Philip King of Macedâ—n having slept soundly and awaking spying Antipater by him used these words No marvell I slept so soundly seeing Antipater was by and watched how much more cause have we to say this after every nights preservation and rest and give God the glory And fell among Theeves Text Doct. We might observe hence that Sin is a fall So we have taken up the true terme and call Adams sin his fall and that aptly For it fowles us like a fall it bruiseth us like a fall it brings us down like a fall But this I passe and observe further Doct. By falling into the hands of Satan wee became spoyled 2 Cor. 4.4 He was a murtherer from the beginning Ioh. 8.44 He seduced Eâ—e 2 Cor. 11.3 He provoked David to number the people 1 Chron. 21.1 was alying spirit in the mouth of Ahabs Prophets to seduce him 1 King 22.21 Stirred up Iudas to betray his Master Luk. 22.3 Ananias and Saphira to lye to the Holy Ghost Act. 5.3 Elimas to hinder Sergius Paulus his conversion Acts. 13. Not any robbery but he is the Theefe Object But every man that is tempted is tempted of his own lust Iam. 1.14 Resp The Divell gives the first moove and rise to sin we perfect it He is the Father our hearts the mother he begets we conceive he strikes fire we bring tinder Did we not joyne with him nothing could be done he having no inforcing might though a perswading sleight in working on the will Still he hath a hand and no small one in the robbing and spoyling of us Vse Watch therefore and pray that ye enter not into temptation Math. 26.41 God hath an over-ruling hand He can put a hooke into this Senacheribs nose and a bridle unto his lips His power is a limited power 2 King 19.28 God knowes how to deliver us out of his temptations as also how to preserve and keep us from his wiles Should the Lord leave us into the hands of these spoylers 1 Pet. 2.9 our case were miserable Psal 124. Blessed be the Lord who hath not given us over as a prey unto their teeth the snare is broken and we are escaped The Particulars wherin this mans misery did consist were two First the evill of losse next the evill of sence For the first He was stripped of his rayment by these Theeves Doct. Mystically The Image of God consisting of Righteousnesse and true holinesse is the Garment So it is compared Iob. 29.14 Ps 45. Ezek. 16.10 Isay 61.10 Math. 22. Col. 3.12 Rev 69 12.1 For first it covered us as doth a Garment from top to toe no part was left naked Secondly it adorned us as doth a garment Mordecai did not shine more in his kingly roabes before the people than we before men and Angels in it Vse 1 Affect we cloathing See here is a Garment to be affected It is fit for all Seasons not too hot for Summer nor too cold for Winter as Dyonisius sometimes said scoffingly the rich garments of his gods were It is fit for all persons old young men women and children 1 Ioh. 2.11 12 13. It is a profitable Garment the longer you weare it the fresher and fairer it waxeth and every day more and more in fashion Lastly it is a comely Garment no garment adorns like this Other garments which we take up in Pride are nothing els but what the worme hath before in scorne egested And to valew ones selfe by these is as if the Daw should valew it selfe by its Coxcombe or a foole by his gaudie Coat But this Garment doth honour us and procure us esteeme both in the eyes of God and men 1. Pet. 3.4 O than get this Garment and as men are seene and knowne by their apparell so bee you by this and as they seeke to
get credit by their Garments So doe you by it Pagans over guilded their blockes and stocks that they might be worshipped and many garnish their bodies for the same end But all such proud dresses are like Democritus his brazen shield set up against the Sun onely to dazle the eyes of the beholder in the meane time no care is taken for the obtaining of this Roabe so many dresses som have for the head so many suits for the back but not one grace for the heart how miserable is the condition of such As for those who have this garment on their soules let them honour it as the Philosopher did his borrowed courtly roabes which in the presence of the Emperour on a solemne day he often kissed telling them who asked him the reason Honoro honorantem I honour that which honoured mee Nam quod virtus non potuit vestitus obtinuit my vertuâ— could not procure me admittance into the Princeragged and beggarly of our selves to be let into the glorious Court of Heaven but being cloathed with this garment we shall be let in with ease But we come to the next point viz. Doct. Through mans fall hee lost his raiment The Image of God consisting of Righteousnesse and true holinesse he was stripped of Eccles 7.29 Rom. 3.23 24. Quest Is all gone then is there no ragge remaining on his backe Resp Not so much as will hide his nakednesse or keepe off weather Something remaines and is escaped like that one servant of Iob to bring the newes of his fall A dead child hath some little resemblance of the living Father such is that left in us Vse 1 Take we notice hence of our naturall misery For first being without this garment wee are naked as Israel is said to be Exod. 32.25 Not as Paul speakes of himselfe 2 Cor. 11.27 Corporally but spiritually Deut. 28.21 22 lying open to all GODS plagues Corporall Spirituall Eternall Secondly we are deformed and most uncomely See Ezek. 16.6 Revel 3.17 our deformity is not from without but from within especially that which comes from thence defiles a man You reade what a disgrace Hanun put upon Davids servants 2 Sam. 10.4 shaving of one halfe of their beards and cutting off their garments in the middle even to their buttocks A farre greater shame hath Satan put upon us O that it might worke on us as it did on them and that we would use this world as they did the boarders of that Iericho stay here but for necessity till our beards be growne and we have againe recovered our former honour Quest But is this all Resp If no more yet as Ester said unto the King concerning Haman the enemy cannot countervaile our dammage Ester 7.4 But this is not all for the Text shewes the Evill of sense was added to the Evill of losse He was sorely wounded So then Doct. Every naturall man is a wounded man Cast your eye upon what part you please you can see nothing but wounds and bruises Isay 1.5 6. His minde that is blinde Ier. 10.14 51.17 Ephes 5.8 Vaine Pro. 14.12 Ephes 4.17 1 Cor. 1.21 Foolish Tit. 3.3 Esay 29 13. Iob 11.12 His Will rebellious and averse Revel 8.7 7.14 6 19. Mat. 23.37 Ier. 18.12 44.16 17. His Memory marvellous weake and feeble Luke 24.6 7 8. Heb. 13.2 2 Pet. 3.5 His Conscience that is benummed Ephes 4.19 Heb. 9.14 Gen. 10 15. Turmoiled Iohn 8.9 1 Iohn 3.20 Acts 2.37 24.26 Impure Tit. 1.15 Heb. 10.22 Superstitious and erronious Marke 10.19.20 Luke 18.12 Mat. 15.2 3. Iohn 16.2 His Affections are unruly and disordered they stand quite crosse and contrary unto God Gal. 15.24 Rom. 10.2 1 King 22.8 21.4 Iames 4.12 His outward members are all instruments of sin Rom. 6.13 19. 3.13 Psal 52.4 2 Pet. 2.24 Totum est pro vulnere corpus Lucan In Noahs flood no part of the earth was uncovered so here no part nor power of soule nor body is unwounded Gen. 6.5 And as wounds send forth nothing but filth and corruption so man by nature the filth and foame of uncleanenesse Vse 1 We may well admire and bewaile the security of such as can sit downe and rest contented with so wretched a condition did we heare tell of one halfe wounded but in halfe so many parts as we are we could not but pitie him we would seek out to helpe him what lay in us Woe is mee saith Saint Austin wretch that I am so often wounded for that thou art the Salve and I am yet without thee woe is mee wretch so often dead for that thou art the life and I am without thee c. But a deceived heart hath beguiled us the corruption of our wounds breaks forth in divers places Mat. 15 19. Atheisme in one Adultery in an other c. yet who laies this to heart nay who boasts not before God and man of his owne soundesse Vse 2 Secondly if every naturall man be a wounded man then do but conceive what an Hospitall this world is wherein we live All of us are wounded and diseased the sent and savour that proceeds from our corrupted soares is most loathsome This might imbitter the love of this world unto us Vse 3 Seeke we out for helpe Ob. But every wound is mortall Resp True and yet not past Christs cure Quest What must be done Resp As the Israelites being stung with fiery Serpents looked up unto the brazen Serpent and were healed so should we Iohn 3.14 Come to Christ discover thy wounds be willing to make them naked cry out with David My wounds stinke and are corrupt And feare not but in due time thou shalt have health and helpe And departed Text. Doct. Satan having wounded and spoiled man so leaves him hee departs from him and lets him lie that is our Observation Vse 1 Expect we therefore no better dealing at his hands As he deales by witches so by every other sinner when he hath brought them to the gallowes then he runs away laughing at the sport God indeed casteth downe but withall hee raiseth up Hos 6.1 The divell hee casteth downe and leaves us in the sudds Mat. 27.4 Vse 2 Beware we of such dealing you that have drawne others into evill courses seeke to bring them out againe by true repentance otherwise as the divell doth so do you herein you are too like him But how leave they him The Text shewes halfe dead Rhem. in loc The Papists hence inferre Free-will and heavenly life left in man since his fall whereby he hath ability to dispose himselfe towards his owne conversion We may grant them thus much Doct. Man is not by his fall so wounded as that he is wholy dead there is still some portion of life remaining in him since his fall What it is and wherein it consists is now to be considered First consider man Philosophically in genere Entis in regard of his naturall abilities and endowments as
and therefore expect to find thâ—m assaulted yea often foyled they are men of like passions with your selves Acts 14.15 Did Papists believe this would they deny marriage to Ministers as if there were some new way laid out to Heaven for them and they in no danger of the sin of incontinency and so no need of that remedy Secondly we may hence observe Doct. That in the same way the event is not alike to all Luk. 17.34 35 36. Luk. 23.39.40 The whole booke of Salomons Proverbes is a proofe of this besides many instances that might be brought if need were as in Moses smiting the Rocke twice he is blamed for it The King of Israels smiting it thrice and is commended for it but blamed for doing it not Moses numbers the people and is praised David numbers them and is punished c. Abraham laughs and is commended Sarah laughs and is reproved c. Reason 1 Some are in their calling others not as when God willeth Samuell to sacrifice Phineas to execute judgement which done by them when caâ—led thereunto is pleasing but for others uncalled to undertake such things God approoves not thereof nor will accompany with a blessing Reason 2 Some aime at the right end and observe due circumstances in their actions which others do not Moses Samuell Iehosaphat Elijah destroyed Idolls and Idolaters so did Iehu also but not with a like successe For Iehu had a base end and what he did he did with a corrupt mind poysoned with Ambition 2 King 10.31 He aimed therein at his owne Praise therefore the Lord threatned to punish him Hosea 2.4 though he blessed others And lastly it is Gods good pleasure to have it thus that we may know it is not in the way nor in the meanes see Eccles 7.14 God hath made this contrary to that he takes different courses with men that men should not find the print of his foot-steps so as to say God will certainly do thus or thus for all his waies and actions are past finding out Vse It is a great error than to conclude peremptorily of the like event in that way which others have met withall before us In the way of sin some have met with Grace as St. Paul did so David and others of the Saints but doth it necessarily follow all shall have the like good hap Some have bin taken in the act of their evill as Belshazar Herod Ananias Saphira c. All are not some mens sins go before to Judgement some mens follow after 1 Tim. 5.24 Expect not ever the like event Thus both in the waies of Iudgement and in the waies of Mercy the event may alter Pharaohs Bakers head may be lifted up and so the Butlers but one to his ruine the other to advancement So in all other ordinary actions and passages of thy life observe it and apply it as occasion shall be offered and learne to judge of things aright not alwaies by the way and meanes though they promise faire but acknowledge God in all thy waies and undertakings Pro. 3.6 We spare any larger prosecution of these points Come we more particularly to the Persons spoken of A certain Priest Text. c. Our Saviour doth instance in a Priest and Levite rather then in any other person the better to convince this Lawyer who conceited that the Iewes were no way wanting in works of mercy Our Saviour by this Parable shewes that the best and those most noted for workes of Charity even these spirituall persons the Priests and Levites were herein much wanting and so no wonder if others were from whom was lesse expected Our Observation is Doct. First Spirituall persons in a speciall manner should bee pittifull See Tit. 1.7 8. 1 Tim. 3.2 You may read 2 Kings 4.1 The distressed widdow comes to a Prophet to bemoane her condition every one would not be sensible of her Aâ—fliction if they did pity her yet little hopes there was that they would relieve her A Prophet she hopes will do both Into Elishaes eare she unloades her griefes The like course takes David and flies unto Abiathar the High-Priest when he was an hungry and in distresse 1 Sam. 22. Reason And no wonder For they are Gods Chaplaines in ordinary they serve that Master who is mercifull him they should imitate and learne to be mercifull as he is mercifull Luk 6.36 What Scholler but will imitate his Masters exercise 2. They have received more mercy and drunke deeper in that cup then others have 2 Cor. 4.1 2. Who ever then are it is expected they should not be wanting in this duty 3. In every good duty Ministers should be Examples unto others in Word in Conversation in Charity c. 1 Tim. 4.12 The Minister is to the people as the shadow to the body if the body stoop to the Earth the shadow will not be upright towards Heaven thus we see there is good reason for the point delivered Vse This concernes both us and you First we who are Ministers must be carefull that we be not wanting in this duty nor give any just cause to the world to follow us with their out-cryes that we of all other be most cruell covetous hearted c. Charity becomes all men but above all men the men of God If we want bowels in us where shall men find them If Mercy be a lampe in others it must be a bright Starre in our Breasts A Jewell more precious then all the Stones in Aarons breast-plate For 1. We are men of God 1 Tim. 6.11 and therfore should sly all covetous and earthly practises Fishes love the Salt-waters yet birds of the aire fly upwards towards Heaven and whilst the Ant a creature housed in the Earth makes aboundant provision for her selfe the Fowles of Heaven neither sow nor reape nor carry into Barnes O! How unnaturall is it that they next Heaven by Vocation should yet in respect of Conversation be furthest off Nothing further from Heaven nor more unlike God then Vncharitablenesse 2. We preach Charity and Mercy that is the Summe and maine Scope of all our Sermons It being the abridgment of the Law and the Tenor of the Gospell Faith is the Center Love the Circle All our Doctrines and Conclusions are but lines drawne from the Center to the Circumference To come without Charity is to come into the Pulpit without our Compas and shall we commend that cheare to others we refuse to eat our selves Or lay out a way for them to walke in which we refuse to tread our selves Bilhah and Zilpah brought forth children to Iacob and they were free yet their mothers still remained bond-women Shall we infranchise our Auditory in the liberties of Charity and suffer out own hearts to be bound with the shackles of uncharitablenesse Nay as wee preach Charity professe Charity and pray for Charity So we must open our doores to Charity and give it entertainment 3. We in a speciall manner are commanded to entertaine it Simon lovest thou me
Therefore let the Sheaves of all Iosephs brethren rise up and do homage to that Sheafe Let us advance it and let every Knee bow unto it for there is Salvation in no other name under Heaven to be had Act. 4.12 Vse 4 And is he that good Samaritane that must save us let this direct us to whom to seek for Salvation for our selves and ours No sooner had Iohn pointed at Iesus and said Ecce aguus Dei Behold the Lambe of God Ioh. 1.37 but the two Disciples left all and followed him Thus should we upon the bearing of this Doctrine with-draw our hearts as from all false feares so from all vaine hopes he alone must save us here and hereafter And yet saith Christ Iohn 5.40 Yee will not come to me that ye may have life Did we heare of a strange Phisitian come into the Country very skilfull there would be flocking to him So there was after Christ for curing diseases of the body some that could not come themselves were borne by others as Mark 2.3 Others let down the roofe in a basket but who among us takes so much pains for the Salvation of the soules of them or theirs Our carnall part is quick and sensible but our spirituall part is dead and dull let us be advised by Saint Peter 1 Pet. 1.13 Vse 5 Follow we that counsell given us and be we thankfull to God for ever for this mercy In the time of the Law God sent many to save Israel out of their oppressors hands but all those were but petty Saviours as the Lord Ioshua or the Lord Gideon c. But this is Christ the Lord. They saved from bodily Tyrants and worldly enemies but Christ from Hell the Divell and Damnation Luk. 1.74 Rom. 8.1 They were Saviours of the Body and goods alone but Christ saveth not those only but the soule also Psalme 33.18 They saved but for a times for when those Saviours died strait waies Israels enemies oppressed them again but Christ saveth us for ever and for ever even eternally Heb. 5.9 They saved but only those that lived in those daies they could not save those that were before them or should come after them But Christ saveth from Adams fall to the end of the world And as the same Sunne enlightens the Stars above and the Earth beneath so the same Christ was the salvation both of his forefathers and of their Seed Heb. 13.8 Now then if God expected such thanks and that deservedly from the Israelites for sending them such Saviours for their outward good and peace what thinke you doth he expect and what should we returne for giving us his Son to be the Saviour of our soules for ever Behold thou hast bin thus carefull for us said Elisha to the Shunamite what is to bee done for thee So thou Lord hast done all this for our Salvation what shall wee returnâ— for all Vse 6 See you faile not of Salvation by Christ Heb. 12.15 Be ye such as he may be a Saviour to you Quest. How may that be Resp 1. Get a sence and sight of your want and misery the whole need not the Physitian but the sicke Luk. 4.18 19. Read there what a Text he chose and what he said of it O be thou his Text Intreat him for his Name sake to looke upon thee and beseech him to make good his Name and not so farre to remember thy sins as to forget himselfe 2. See thou becomest a member of his body The mercy-Seat was upon the Arke get to be a true member of the Church he shall save his people from their sins and none else Object But there is a great distance betwixt Christ and me I have bin his enemy how should I expect such favour from him as to be saved by him Resp And was not the Iew and the Samaritan so was there not a distance betwixt these If man can find a heart to shew mercy to his enemy in distresse much more God whose wayes are not as our wayes nor thoughts as our thoughts 2. In this he will the more extoll his love and magnify it Ioh. 4.10 So Rom. 5.10 Only see that we suffer our hearts to be wrought upon and be not faithlesse but believing As he journied came where he was Text. Little did this Samaritane thinke to meete with such an Object for his Compassion but while hee is on his way and in his journy he meets with one unexpectedly Observe hence Doct. God serves himselfe and providence of us and by us then especially when we are in our wayes and following the workes of our callings Exod. 3.1 Iudg 6.11 12. 1 Sam 9.3 19 Luk. 1.8 2.8 Mat. 4.18 Act. 9.3 Act. 8 26 27. Luk. 24.27 Vse Would we then find God in the tokens of his grace and favour to us see that he find us employed in our vocations following our businesse that he may know where to find us when he hath a blessing to bestow upon us Psalme 109.31 He stands at the right hand of the poore to save him The Right-hand you know is usually the working-hand now at the working hand he stands to give a blessing not at our left hand to blesse us in our idlenesse so Psal 16.8 Isay 31.13 You read Deut. 22.6 the whilst the Bird keepes hernest and sits upon her eggs or young ones God undertooke the Protection of her None might touch her or hurt her but when she left her Nest and forsooke her eggs she was in danger Thus it is with him that keepes himselfe in his way the Angels are commanded to preserve him Psal 91.11 But going out and wandering from our place we are like the bird that wandereth from her Nest Prov. 27.8 lyable to Gods Judgement and the temptation of the Divell Wherupon Saint Hierom gave this advice to his friend Rusticus the Monke that he would still be doing something that so the Divell when he came might find him busie Flies easily stick to the cold pot but they eschew the pot that is hot and boyling so is it with the temptations of Satan they light not so often on a stirring and and active mind as on the idle and sloathfull person Doct. 2 Secondly we hence note That opportunities of doing good to others which unexpectedly we meet withall in our waies are to be apprehended and made use of Eccl. 8.5 Pro. 3.27 Gal. 6.10 See 1 Sam. 30 5. 2 King 8.5 Reason Otherwise we controle Gods wisdome in whose hand it is to dispose of times and seasons Vse O that we were wise to redeeme our time There is none of us but have more opportunities offered daily Col. 4. both of doing and receiving good then we expected or looked for but who is so wise as to apprehend them When we let slip an opportunity for our outward state we can cry shame on our selves What a foole was I but many a faire opportunity God puts us upon to do good to our own soules which we sleightly
unblameable Sinfull as in the Irascible faculty despaire c. such he took not on him But the other which are naturall and unblameable he took they not detracting from the perfection of his Person nor of his Grace nor of the work of our Redemption 2. Those in Christ differed much from ours 1. In the Object his were carried only to objects good but ours to evill 2. In the Measure ours often exceed and breake their bounds his did never Ours like Rachell are importunate as was Ahab for Naboths vineyard his not so 3. In the first Rise of them Christ undertook them by a voluntary necessity but our nature contracts them inseperably 4. His were ordered by right reason they did go and come at the command therof 5. There was no contrariety nor contradiction in Christs passions as is in ours which like wild horses pluck contrary waies as you see in one and the same man who is proud yet an adulterer c. 6. There was no instability nor inconstancy in his as is in ours with Ammon now we love Thamar but by and by hate her 7. They in Christ never disturbed Reason ours doe in him they were as water in a cleane glasse stirre the glasse and there ariseth up no mud but in us they are as water in a muddy and durty glasse which if you stirr presently it groweth dimme and the mud ariseth Vse Hence we may be informed of the lawfullnesse of Passion and Affection Christ was without sinne yet not without them Yea so farre is it from being a sin to have them as that is a sin to be without them 2 Tim. 3 3. Object Gal. 5.4 Colos 3.5 the mortifying of our affections is pressed Respon The Carnality or inordinatenesse of Affections is struck at not the Affections themselves Now they are inordinate either when they are placed on a wrong object as not loving desiring fearing grieving for what we should or els when they come short or exceed their due measure missing their just proportion Herein lyes all the Error that is in our affections Which Error is that the Scripture condemns and true grace in some good measure rectifies becomming as an auriga to them to keep them in and order them that they draw not the Chariot of the soule out of the way Vse 2 Secondly we are hence to be exhorted that seeing Christ did thus much for us and stoop so low we by way of thankefullnesse would chearefully take up his reproaches Heb. 13.13 Men are content to take the honour of Christ but they are loath to take his â—â—ame he took our worst as well as best even the infirmities and weaknesses of our natures and shall we think much to take his worst which yet is to be preferred to our best It is a sweet speech of holy Bernard So much the more base thou art borne and become for mee by so much the more thou art deare unto my heart and to my soule in this regard Vse 3 This likewise may comfort the godly against inordinatnesse of Passion The valiantest and tightest ship is sometimes beaten with waves and carried by the fury of the tempest not direction of the Pilot It is no rare thing to find the holiest men most passionate 2 Sam. 18.33 Iam 5.17 our comfort is Christ hath sanctified as well our affections as natures Secondly observe we Doct. Christ was full of Compassion while hee was upon the Earth and exceedingly affected with mans misery See Math. 9.36 14.14 15.32 20.34 Luke 19.41 It is observable in the works and cures Christ did still the Scripture adds this He was touched with compassion And hence it is that his mercies are said to be tender mercies Luk. 1.78 Or Bowells of mercy even such as is in a tender Mother towards her distressed Child Heb. 2.17 18. Vse This may incourage us to come before him seeing he is so compassionate a Saviour Heb. 4.15.16 Doth poverty lye upon thee Hunger bite thee Sorrowes and Afflictions grieve thee Death feare thee O remember Christ knows what all these things meane and suffers with thee in all thy sufferings Peare not then but go thou unto him and rest affured of deliverance in due time Vse 2 Still this sets forth unto us Gods love in mans Redemption In the worke of our Creation we saw Gods outside as it were Psal 90.2 Or his fore parts Rom. 1.19 And in the giving of the Law his back parts Exod 33.25 for so in things passing he shewed himselfe as passing but here in the work of mans Redemption we see in his very heart and bowels In that great deluge which covered all mankind it is said that the fountain of the great deeps was broken up and the windowes of Heaven were opened Gen. 7.11 So in this spirituall deluge the springs of Heaven have bin opened to us and bowels of mercy have appeared Let not us shut our bowels against him but be affected as he is Thirdly observe Doct. The love and compassion that Christ bore towards us was the mooving cause of our Salvation and happinesse Salvation is from mercy Gal. 2.20 Revel 1.5 Isay 43.25 1 Pet. 1.3 Tit. 3.4 where the impulsive cause is set down by three words kindnesse love mercy Vse Let us with the Church acknowledge Isay 20.12 Lord thou hast wrought all our workes and say of all spirituall things as Iacob did of his wealth Gen. 33.11 God hath had mercy on me and therfore I have had all these bands Renounce merits human satisfactions Moses hand was leprous while it was in his owne bosome so is ours in our own righteousnesse but if with doubting Thomas we put it into his side we are well Live and die with that saying of that Martyr Lambard None but Christ none but Christ Abraham must out his owne country if he will to Canaan Vse 2 Great comfort and incouragement to poore sinners cast downe with the sence of their own vilenesse and unworthinesse Alas there is nothing in them to moove God to be gracious in his Christ to shew this mercy on them as to die for them c. Why what was required of those that were stung with fiery Serpents but to looke up There is nothing in thee yet there is something in Christ out of his owne bowels he can fetch arguments enough to moove him to do thee good and to save thy soule Fecit mihi magna potens said the blessed Virgin Mary He that is mighty hath done great things for me and holy is his Name Fecit mihi nec in me nec per me Neither in me nor by me but to me and for me Acknowledging her selfe no Agent but a poore Patient in the blessed work of her Redemption I remember a speech of Mr. Bradford with which I shut up this point Well might I doubt of my Salvation feeling the weakenesse of Faith Hope and Love that is in me if these were the grounds and causes of my Salvation but whilst we
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.
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.
to men of this world who aske us what is left when they have stripped us naked through their corrupt and unconscionable customes c. Heaven still is reserved for us that they cannot Impropriate to themselves and this wee preferâ—e before all that they have bought so deare with their soules losse The sweetnesse of the hony makes the Beare to despise the sting of the Bee The sweetnesse of these thoughts would make us passe little what men say or doe Read Math. 5.12 Heb. 11.36 40. I end this with that of Saint Ambrose Beati quibus es debitor Vtinam nos simus idonei debitores utinam quod accepimus possimus exolvere Happie is that servant whom his Lord when he comes shall finde well doing Which now of these three Text. thinkest thou was neighbour unto him that fell amongst the Theeves Vers 36.37 And he said he that shewed mercy unto him Then said Iesus unto him go and doe thou likewise We are come to the Conclusion of the Parable and therin consider we First the Question made by our Saviour Secondly the Answer made by the Lawyer unto the Question Before we come to the Particulars it will not I suppose be amisse to observe something in the Generall Doct. As first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sweetnesse and benignity of God in composing himselfe to the disposition of man As face answereth face according to Salomons Proverb so doth he apply himself to the humors and severall affections of men so far as may be Christ might haue proceeded to sentence without Bill and Answer but he was a Lawyer he had to deale withall and therfore propounds a Quaere Thus he called the wise Astronomers of the East by a Starre Mat. 2.10 Luke 5.6 Joh. 20.15 Luk. 24 16. he drew Fishermen to him by a draught of Fish To Mary in the Garden he appeares like a Gardener To the Disciples travelling he appears like a Traveller c. Vse When the fairest of all Beloveds doth thus woe us how inexcusable are we if he doth not win us God doth allure us by our owne delights and take us in our owne wayes and studies What we most affect in Earth or Heaven he makes a bait to take us with and that not for any need that he hath of us but for our owne Salvation Quibus exemplis doctores Evangelij monentur c. saith Muscul in Mat. 4. by which Examples the Preachers of the Gospell are admonished to become all unto all that they may win some Not only as S. Paul Qui omnibus ingenijs se accomodavit who did apply himself to the capacities of all hearers but even as this our Text-Master who spake as never man spake in framing our selves to all mens knowledge and natures Secondly observe we Doct. 2 The profit of this practise in questioning about things taught and heard Had not this bin a profitable way of teaching our Saviour would not have bin so abundant in it Ipse Christus Catechista Christs preaching was a Catechising saith Canisius that great catechizer amongst the Papists I know not then why any should sleight this course of Catechising as childish and unprofitable The sleight answer of men betraies them as a Reverend Divine observes well aske them if their Minister did preach to day they answer no he did but catechise Dan. Rogers his pract Cate the Epist to the Reader not considering that the laying on of the foundation skilfully is a matter as of greatest importance it bearing up the whole though it make least shew so is it the Master-peece of the wisest builder 1 Cor. 3.10 And let the learnedest try even when they please saith that Reverend Arch-Bishop of Armath and they shall find that to lay the ground worke rightly that is to apply our selves to the common capacity of vulgar auditory and to make an ignorant man understand the Mysteries of Religion in some good measure will put them to the triall of their skill a great deale more then if they were to discusse a controversie or handle a subtile point of learning in the Schooles In the Primitive times there were Catechumenoi such as received instruction by word of mouth in the fundamentall Articles of the Christian Religion the heads we have laid down Heb. 6.1 2 3. and that was catechising The necessity of which course they well discerned and therfore they instituted a particular Office a calling in the Church of Catechisers This Office Optatus exercised at Carthage as we find in S. Cyprians 42. Epist And Origen at Alexandria Clemens Alexandrinus that great man was such a Catechist Why then should any man be he never so great a Scholler thinke it suits not with his credit or learning to stoop thus low as to teach the rudiments Nos hoc munus suscipimus saith Canisius we make Catechising our Profession and in that Profession saith he we have S. Basil S. Augustine S. Ambrose S. Cyrill in our Society In that indeed they have as Catechisers but go no further for as they are Iesuites those Fathers leave them He goes on Si nihil alind c. If nothing els yet this alone should provoke us to a greater diligence in Catechising that our Adversaries the Protestants do spend so much time in Catechising Di Dun on Jud. 5.20 p. 57. It seemes this was our use and in intermitting it we intermit one of our best advantages The diligence and care therfore of authority can never be sufficiently commended in taking order that the Catechisme should in our ordinary Ministery be diligently propounded and explaned unto the people throughout the Land which we have cause to wish were as duely executed every where as it was piously intended which being wisely and conscionably done would be soon found to be more profitable then preaching without Catechising For let us preach saith D. Vsher never so many Sermons unto our people our labour is but lost so long as the Foundation is unlaid and the first Principles untaught upon which all other doctrines must be builded Come we now to the Particulars And first of the Question Which of these thinkest thou was Neighbour to him that fell amongst Theeves Here we have First The Subject matter of Christs demand Secondly the Lawyers Opinion concerning it considerable The Subject about which the case is put is true Neighbourhood Which of these was Neighbour c. Quest But what is this you will say to the Point in hand For the Question propounded by the Lawyer ver 29. was this Who is my Neighbour Not who am I neighbour too Resp Neighbour is a name of Relation and signifieth both him that doth helpe as also him that is helped Now our Saviour in this answers fully shewing that our enemies are our Neighbours of what nation or condition soever As also that those noted Samaritans were better Neighbours than the Iewes what ever was pretended in that they were more ready to succour a wounded Iew then the Iewes to succour a
Chrysostome in Mat. 22. He telleth us that by Neighbour is understood Christ Iesus He as you have heard is the true Samaritane that powred in both Oyle and Wine into our soares and this is a truth without all Question Vse The Prophet once cried O ye heavens drop downe righteousnesse as if the Earth had quite lost it being taken up above the Clouds We must expect that the Heavens shall send this good Neighbour to us Why seeke wee the living amongst the dead Hee is risen he is not here But the same Iesus who is ascended shall likewise once more descend and come amongst us And if we be as we ought to be the world shall then be well amended with us and be worth the dwelling in when such a Neighbour shall be injoyed Thinkest thou Text. This learned Lawyer could not but be convinced by this Parable propounded and now his opinion is by our blessed Saviour required q. d. In hearing this thine owne Conscience tells thee which of the three was Neighbour to this distressed man thou hast concluded it within thy self but let mee heare thy Judgement What thinkest thou c. Observe from hence Doct. It is a safe appeale to conscience for sentence after the understanding is rightly enlightned and informed Thus doth God Isa 5.3 Hag. 1.2 And Christ doth so Math. 21. And so the Saints Rom. 9.1 2 Cor. 4.2 5.11 Act. 4.9 For the further explicating of this Doctrine we must of necessity take some short notice of the Nature of Conscience For I may not heere make any large Discourse thereof There are few or none that treat of Conscience but conclude it to be a kind of Practicall Syllogisme For looke what discourse it hath with God or the mind of man it doth Syllogistically or by way of reasoning as thus Every murtherer or manslaier is guilty of death But thou art a murtherer therefore c. The Proposition is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Conscience the Assumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proposition is made by the help of certain Principles in the mind for without the help of the Vnderstanding it can conclude nothing it must have the help of the rule and knowledge of that els it cannot be called Conscience The Vnderstanding must first discerne of truth and falshood of good and evill before Conscience can approove or dislallow or do its offices So that Ignorance is not conscience The Assumption is made by the help of Memory For though Conscience takes information from the Vnderstanding yet by the aid of Memory that must be retained which the Vnderstanding hath concluded If Memorie faile our knowledge is so farre lost for what we remember not we know not and so no Conscience can be of that Thus the word forgotten is made no Conscience of In these respects Conscience is defined to be Scientia cum alia Scientia A Science conjoyned or a knowledge with another as the word imports or as S. Bernard hath it Conscientia quasi cordis Scientia and so he distingusheth betwixt Scientia and Conscientia Scientia saith he is when the heart knows other things Conscientia quando cor novit se so that the Etimology is not to be rejected being taken with his meaning The Proposition and the Assumption being thus made conscience accordingly concludes and this is the sentence of the soule the proper work of Conscience in which respect Conscience is by some defined to be A kind of concluding Science it concluding with a man or against a man Rom. 2.15 procuring quietnesse or vexation So then conclude Conscience cannot binde of it selfe but where the word binds first In short Conscientia quasi concludens scientia So it necessarily implies a precedēt understanding the Schoolemen define it to be Explicatio Scientiae ad factum seu faciendum And some of the best of our rew Writers say it is a function of the Vndrstanding whereby wee apply the generall knowledge that is in us to our particular thoughts words and actions and this is it our Saviour here requireth What thinkest thou This in briefe for Explication now a word or two for Use Vse 1 First It justifies this kind of appeale made in doubtfull Cases whither by God or man to man It may seeme strange that God should take this course and appeale to Conscience But God knows how to make use of it when the Vnderstanding of a sinner is once inlightned as in Davids case Memorie being a little helped Job 13.26 as Psalm 50. it appeares it shall then Conscience concludes for God Prov. 20.27 and so God hereby brings infinite honour to himself and confusion to a sinner Secondly The appeale made to Conscience by man as in our usuall speech when we are wronged I leave it to your Conscience Betweene God and your Conscience be it 2 Cor. 4.2 5 11. Or when accused and suspected My Conscience beareth me witnesse Rom. 9.1 For what man knowes the things of a man save the spirit of a man within him 1 Cor. 2.11 we may state the Question amisse to others but Conscience speaks home Thus S Austin being accused by Petilian for a Manichee answered Me Petilianus Manichaeum esse dicit c. Petilian gives out that I am a Manichee and this he speaks of an others Conscience I plainly affirme I am none of that Sect and this I speak from mine owne Conscience Cont. lit Pet. l. 3 cap. 10. now chuse ye which of us two you will believe And surely this appeale is a safe appeale and very comfortable For if our Conscience condemne us not we may have boldnesse but if our Conscience condemne us God is greater then our Consciences Vse 2 Next it condemnes such as hearken not to the sentence which Conscience gives through often sinning as through often trampling upon Tomb-stones nothing is left legible unlesse it be as was left of Iezabells carkasse the palmes of the hands and feet and a little piece of the skull to know it by we make not Conscience under God our Judge we hearken not to what it saith whence it is that as Saint Paul told the Master of the Ship Acts 27.21 Wee suffer so much harme and losse Quest But doth not Conscience misse it sometimes doth it alwaies speake sooth and as the truth is Will it alwaies give right sentence Resp There is a good Conscience and a bad The good Conscience is that which is well informed and concludeth rightly the bad Conscience is that which is wrongly informed and concludeth falsly More Particularly It cannot be denied but sometimes and in some things Conscience stirrs not and againe at some times and in some other things it stirrs and passeth sentence but erroneously Sometimes it is speechlesse being dead in a mans body how can it stirre then 1 Tim. 4.2 where it is compared to a part of the body that is not only without sense and rotten
but seared with a hot iron These are like Dionisius the Herocleate whose belly was so fat as that he felt not Needles which were thrust into it And this is the condition of many who have lived a long time willfully in some grosse sin secret or open to whom custome is become another nature and it is joyned with a reprobate mind Eph. 4.18 Rom. 1.28 But as the mute and dumb Divell charged by Christ found a tongue Mark 9.26 so this dead and dumb Conscience in the end will speak Or els if it be not seared and starke dead yet it is very weake and feeble through the ignorance and darknes that is in it having only in the mind and memory a few â—â—urall Principles as Abimelech had which are altogether insufficient to direct in the particular occasions of mens lives Whence it is that it workes like the childe in the wombe so weakely that the mother cannot perceive whither it be alive or no. Sometimes it could speake and would speake but it cannot be heard and therefore as good never speake Some silence it either through subtilty of wit finding extenuations or subtill distinctions to evade it as Saul in saving the beasts for Sacrifice or through violence of Affection overswaying it as in Ammons abusing his Sister Thamar against Consciences advice Pilate passing sentence upon Christ Or through cares and pleasures of this world opposing and choaking it so that there is no time to heare it as Faelix said to Paul You see how it is with one that runs in hast he heareth not what a stander by saith though he gives him direction for his race So is it with those that hast after the world Conscience bids them take heed of lying cousenage c. but they heare not Lastly Through Wilfullnesse it is silenced Rom. 14.22 When men allow what Conscience condemnes or with Caine deny what Conscience saith is true or put it willfully away that it may not trouble them in their course as did Himenaeus and Alexander Thus you see that sometimes Conscience may be quiet and still and like the man without the wedding garment say nothing but then it thinkes the more and when it speakes not it is writing and will find a time to read what it hath recorded though for the present with may out-reason it wealth out-buy it or might out-face it Sometimes it passeth sentence but erroneously or els speakes doubtingly Erroneously such a Conscience had Paul before conversion Act. 26.9 and those Ioh. 16.2 and such is the Conscience of some Papists Anabaptists Brownists c. and many amongst us in these daies in the practising of some sins as Vsury Swearing c. Secondly it sometimes speaketh but scrupulously or doubtingly If doubtingly then it passeth no sentence either way but stands debating in the mind what is fit to be said or done Rom. 14.23 And this befals many a child of God especially in things of an indifferent nature If Scrupulously then it concludeth with some feare or doubting But all this proceeds through Ignorance or misapplying of the Rule The light of the Vnderstanding is either lost and gone or marvellously darkened so as that we are ignorant of the Rule for Ignorance of Scripture makes us to erre or els abuse the Rule by false Expositions and Interpretations or misapply the Rule according to our owne conceits and fancies But if according to the Doctrine propounded the Vunderstanding come to be rightly informed and inlightened we need not doubt to appeale to Conscience and stand unto its sentencce as most sure Vse 3 Let us highly respect Conscience seeing God hath thus aduanced it It is that to which next under him we must commend our cases and Estates He hath placed it within us as a Judge to heare determine and passe sentence against which God will admit of no appeale whom it binds on Earth shall be bound in Heaven whom it looseth one Earth shall be loosed in Heaven the sentence of it God will second The advise of it we must take in all our actions and undertakings our Arbitrator it should be in all differences to whose decree and order we must be content to stand It will make us honest men and maintain our honesty in despight of Divels It will gaine us credit and become our surety so that we may be trusted for more than we are worth and if we worthily use it it will not faile us in this life at death nor at the day of Judgement What thinkest thou To conclude then as Saint Paul writing unto Timothy 1 epist 1.18 This command commit I unto thee that thou shouldest fight a good fight having Faith and a good Conscience So say I to you this advice I give to you if you would fight a good fight under the colours of our Saviour keep Faith and a good Conscience It was once said of Troy that so long as the Image of Pallas was kept safe in it that City should never be wonne That was a fiction this without all fiction is most true so long as a man keeps a good Conscience safe within him the sons of Violence shall never be able to do him any hurt Let the winds blow the waves beat upon his house yet it shall not fall because it is grounded on such a Rocke Let a good Conscience be clad in poverty exposed to injury yet it gives a blessed satisfaction to all 2 King 4. 2 King 2. Like Elishaes meale this makes our meat sweet when else it would be bitter Like Elishaes salt it makes our drink wholsome when els it may be our death It made Iohn Baptists garment please him when it was but haire It made Iacobs lodging please him when his pillow was a stone It makes us laugh when others weep sing when others howle but seek not the living amongst the dead 2 Cor. 1 12. this living joy in a dying Conscience non est hic you shall not find it here Those Judges knew this who acquitted those two sons suspected for murthering of their Father one T. Clelius a rich Roman the Story we have in Tully who going well to bed was found slaine in the morning the doores of his Chamber open and his two sons in bed in the same Chamber but fast a sleepe upon which they were acquitted of the suspition the Judges concluding peremptorily that it was impossible for the vilest Miscreant to sleepe so soon upon the committing of a fact so horrid Abad Conscience breaks sleep A good Conscience brings it And he said Text. he that shewed mercy on him then said Iesus unto him Vers 37 go and do thou likewise We have here the Answer to our Saviours Demand where 1. The Answerer who he is He 2. The Answer it selfe which is fairly and fully put in by the Lawyer and then Ratified by the Law-giver He that Lawyer spoken of before verse 25. who made the Question ver 29 He is the Respondent How contrary the Glosse of