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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57545	The good Samaritan; or an exposition on that parable Luke X. ver. XXX----XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst theeves, &c. By Nehemiah Rogers, preacher of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part II	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1823A; ESTC R222130	165,186	261

is a brand of your sin and shame so shall your hearts be the better affected as was Davids Ps 119.136 Lastly upon Gods Ordinances we should look especially in the Sacrament of the Lords-Supper When we see the Bread broken and the Wine powred forth O what a deepe impression should that make Zach. 12.10 Vse 2 Secondly it sets forth the blessed condition of the faithfull departed and taken out of this wretched world First in regard of what they see not Isay 57.2 2 Kings 22.20 Iosiah had a tender heart it melted to heare of the threatnings how would he have endured then to see the miseries of his country and people therfore God tells him His eyes shall not see that evill he will first take him away by death The like promise did God make to the young child of Ieroboams 1 King 14 13. And it was the Prayer of Luther that he might not live to see the Judgements which he did verily believe God would bring on Germany for their sins and therin God heard him for soon after his death the land was almost made desolate by the sword Secondly in regard of what they doe see though not as yet with their bodily Eyes yet by Vision But one day both they and we shall see with these Eyes face to face Iob 19.27 1 Iohn 3.1 O think how great then that joy and happinesse shall be when the Eyes both of soule and body shall be full If the sight be such a working sense what impressions then will they make upon the soule In these respects why should it be thought a thing unlawfull to blesse GOD for soules departed Vse 3 This is a terrour to wicked ones who no sooner shall peepe out of their graves but they shall see him whom they have crucified with the scarrs and wounds in his sides which they have made come in the cloudes to judge them to see those they have derided and scorned to be taken up to him to see all that they have delighted in burning about them and themselves with those they have drawne into sin their own Friends Children Acquaintance c. to be driven from Gods presence into everlasting vengeance how this will affect their hearts let them in time thinke Vse 4 Lastly desire we the Lord to cast his Eye upon us seeing sight worketh so effectually on the heart We read 1 Sam. 6.5 what advice the Priests of the Philistines gave their Princes who were stroken with Emerods make Images say they of your Emerods and Images of your Mice which marre the Land and you shall give glory to the God of Israell Peradventure he will lighten his hand from you Conceiting with themselves as some conceive that God but looking upon the similitude of their loathsome disease and grievance presented before the Arke his bowels would be mooved with compassion towards them Sure I am that David thought it enough to shew God his trouble Psal 142.2 And to say Aspice afflictionem meam looke upon my affliction and misery Psal 25.18 This kind of cunning Martha and Mary used Behold he is sicke whom thou lovest Iohn 11.3 And so Hezekiah 2 King 19.14 16. God never casteth his Eye upon any but there he setleth his affection and he never setleth his affection without an intention of blessing As Christ cured mens bodies with a word so their souls with a look He looked upon Saint Peter and presently he repented He looked on Zacheus and presently he was justified He looked on Saint Mathew and presently he was called Lord look on us miserable sinners that we are and the bowels of thy compassion will be mooved and our soules saved He had Compassion Text. His very intrals were affected for so the word imports even an affection comming from the bowells or inward parts of the heart much like to that of a mother grieving for the misery of her chi●d Isay 49.15 So it is said of that woman who contended before Salomon for the living child 1 King 3.26 She would not endure that the child sh uld be divided for saith the Text her compassion was kindled her bowels were mooved and did burne and yearne within her And Gen. 43.30 we read that such was Iosephs affection towards his brother Benjamine Aust de Civ Dei l. 9 c. 13. Accordingly Saint Austin defineth Mercy to bee a fellow feeling in our hearts of anothers misery And Gregory saith it hath the denomination and Etimology a misero corde from a miserable and woefull heart because as often as wee behold a ma● in misery the minde through commiseration being touched with griefe at his misery doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mi sereor as it were Cor miserum facere vexe and torment the heart with a sympathy and a fellow-feeling of his misery And indeed there is a two-fold branch of Mercy the one is referred to the mind and heart properly called Misericordia pitty or compassion the other to the word or work called Miseratio Bounty or Beneficence They thus differ saith Hugo Misericordia est quasi fons in affectu miseratio quasi rivulus in effectu The first is as the Fountaine in the heart and affection the other as the River flowing forth to outward action so we see in this good Samaritane From whose Example first wee learne Doct. To be tenderly affected towards the afflicted and so touched with the sight of others miseries as if they were our owne Rom. 12.15 16. Col. 3.12 Heb. 13.3 1 Cor. 11.25 Examples see Neh. 1.4 Dan. 10.2 3 Exo. 2.6 2 Sam. 11.10 Reason Humanity requires it Every creature will commiserate such of their kind as be in misery if a Swine be lug'd all the rest of the company will in their kind condole If a beast be slain and the blood spilt another of that kind spying it will scrape Earth upon that blood bury his fellow and solemnize his Funerall with a kind of lamentation over him Homo sum humanū a me nibil alieaum puto Teren. And doth not humanity much more teach us to pitty the ruins and miseries of other men Isa 58.7 2. Christianity much more enjoynes it And that First from the consideration of our owne frailty Heb. 13 3. Secondly from the consideration of our neere community Rom. 12.5 1 Cor. 12. Vse 1 Such then transgresse who insult over their poore brethren in their miseries persecuting them whom God hath smitten Psal 69.26 dealing hardly with those who are afflicted as Shimei did with David drawing blood from the back which was yet blew with the stroakes of the Almighties hand So the Edomites in the day of the destruction and captivity of Iudah as we read in Obadiah or like Iosephs brethren when they had cast him into the Pit They sate downe to eate bread and to bee merry Genesis 37.25 Vse 2 They also are to be lesson'd who though they afflict not yet they affect not they do not sympathize and condole

But the Law is to be preached and that in its own fearfull shape in Thunder Fire Tempest Darkenesse Heb. 12.18 that so the conscience may be convinced and roome made and welcome prepared in the soule for Christ which will scarce otherwise be Hag. 2.7 The Prophet tels us God must shake the Nations before the desire of the nations will come so wedded we are to our sins as that there will be no acceptance of mercy on faire terms But of the use of the Law together with the Abrogation therof more shall be said in the last point A fourth Doctrin or Conclusion hence is Doct. The discovery of sinne is rather an accident then a naturall and proper worke of the Law It is by Chance you see that the Preist and Levite came this way Primarily and originally the Law was given 1. To be a rule of life 2. For a means of Salvation by keeping therof Lev. 18.5 But now after the Fall there were other secondary and inferiour Effects therof wherof this was one principall See Gal. 3.19 As for the Law of Ceremonies they were added to help the Iewes infancy and fitted to their capacity and nonage and shewed what was sin ex accidente and indirectly Vse 1 This should teach us to admire Gods Wisedome who out of darknesse can bring light and so order sinne as that it shall make for his Glory and the good of man Vse 2 Also in looking on the Law look not on it as the principall of our good or as the Glasse to behold our perfections as the Papists do but accidentally to discover our blemishes It is by accident that it doth inrage and stirr up lust Rom 7. It is by accident that it doth punish and curse sin for punishment in no Law is the main intention of the Law-giver and that sin is discovered it is by accident too for had there bin no transgression there had bin no need of this The last thing to be observed is Doct. That the whole Mosaicall Law hath its passe it goes its way and gives place to another So you see the Priest and Levit did before the Samaritan came see Luk 16.26 Rom. 7.4 Heb. 7.16 18. Ier. 3.16 This was typified by Moses and Ioshua Moses led to the sight of Canaan but then gave place to Ioshua who gave entrance And by Moses Sepulcher which could no way be found which might signifie the passage of the Law upon Christs comming So by Isaac and Ishmael Gen. 21.10 14 Ishmael served Abraham and Sarah till Isaac was born but then he leaves the Family and was put away with his mother So the service of the Law is needfull for the Church till Christ be come and formed in us Gal. 4. 1 5 19.31 The renting the Vaile of the Temple from the top to the bottome and sundry other things which I spare to speak of did teach us this truth Mat. 27.51 Quest But is the Law wholy abrogated and abolished Resp Remember the Law of Moses was threefold Morall Ceremoniall Iudiciall that part which was Iudiciall was the doctrine of those externall actions wherby the civill Common-wealth of the Iewes was to be governed These are two wayes to be considered 1. As they concerned the Iewes as men in a common and generall rite The foundation of these is morall and so perpetuall in the nature and equity of them 2. As they concerned the Iewes in a Personall Nationall or singular rite as that Law of raising up seed unto the brother Deut. 25.5 Such as these are me●rly Iudiciall and so abolished Christians not being bound to rule their Common-wealths after that forme That part of the Law which was Ceremoniall belonged to Ecclesiasticall businesse as the former did to civill and concerned Sacrifices Sacraments and other rituall observations This tooke its mortall wound by the death of Christ and with him died For as it had Vigorem a Christo relationem ad Christum so it had consummationem in Christo He gave ceremonies their beginning and he also hath given them their ending True it is this Law was not presently throwne into the grave but according to the seemly buriall of humane bodies they had their funeralls and were brought with solemnity to their Sepulchers And he that revives them shall not be in Austines judgement Pius funeris deductor Aug Epist 19 ad Hier. but Impius Sepulturae violator not a devout solemnizer of the Funerall but a prophane raker in the grave and the violator of quiet sepulture Quest. But did all Ceremonies then utterly dye Resp We must here distinguish betwixt Ceremonies Some Ceremonies in the old Law were mixt being naturall and Ceremoniall as for the Elder to have a double portion here take away the Ceremoniall part as it figured Christ So the Naturall part of giving the Elder a double portion may be preserved Thus cities of Refuge were appointed to save the mankiller from the Revenger of blood There was a Ceremonie annexed to this Law that they should stay untill the death of the High-Priest in the Cityes of Refuge Take away that Ceremony and the equity of the Law may stand and Cities of Refuge be kept that those who casually kil be not slain Again some Ceremonies in the old Law were typicall figuring Christ These are dead yea deadly in respect of Use Of use I say but not in regard of Reading Hearing or having instruction from them Others are Ceremonies of Order These still remain for Christ came not to destroy Order God must be served with the body and therfore of necessity there must be some outward observances Provided First for number they be few Secondly for signification plain Thirdly for observation simple far from ostentation farther from superstition So that this makes neither for Iewish nor Popish Ceremonies As for those Ceremonies of the Old Testament they are not fit for us the Church being now past her infancy and come to maturity of age Saint Augustin tells of a Youth who came to Vindecianus a Physitian Aug. Epist 19. ad Ma●cel and was cured of his disease after when he was growne to be a man he fell into the same disease again and applied the same receipt which he had used before in his Youth and it almost killed him He came to the Physitian and complained of his Physick the Physitian replyed it was no marvell for that might be wholsome to him when he was a youth which now he was of age would be deadly Thus the Ceremonies of the Law were profitable for the Iewes being Children and taken at the Commandement of God which now to us who are become men in Christ would be mortall And for Popish Ceremonies they rather become the whore of Rome then the Spouse of Christ True it is the Spouse of Christ cannot be without her Borders and her Laces yet she may not flaunt it like an Harlot but be soberly attyred like a chast and grave Matron The Church of Rome loades

There you shall find he is a Rich House-houlder and is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumble out of his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things new and old Vse 2 Wherfore make use of us and of those gifts wherwith we are betrusted For we are debtors to you saith the Apostle Rom. 1.14 15. You are apt enough to make use of our temporals but not of our spirituals When you come into the company of a Lawyer or Physitian you will be inquiring for your selves states children but the most use you make of some Ministers is to bury a corps Church or rather chamber your wives Nor let any thinke to do well enough without these God gives his gifts to us through their hands Luk. 15.22 Iohn Baptist must give water or Christ will give no bloud There is a necessity to wait upon them though not Infallibilitatis yet ordinis if you would have comfort take it from their hands by whom God sends it Rom. 10.14 With the two pence a charge is given Take care of him and whatsoever thou spendest more Text. when I come again I will repay thee So then Beneficium postulat officium As speaks the Lawyer so the Divine Doct. Who so receives the gift must discharge the duty Numb 18 21 31. Luk. 19.13 Mat. 10.2 5. 1 Cor. 9.13 14. Vse It would be thought on by such as long to be fingring the Churches penny The Ministers reward they love but care not for the worke Opes they seek Opus they shun Such there are too many who covet rather the Churches goods then the Churches good which to receive and never labour for is horrible injustice it being a reward and of right belonging only to such as labour as our Saviour sheweth when he saith The labourer is worthy of his hire Pensate Fratres saith S. Gregory super Ezek. Hom. 6. quantae damnationis est sine labore percipere mercodem laboris quanti criminis precia peccatorum percipere nihil contra peccata predicando dicere Consider Brethren how great a damnation it is to receive the reward of labour without labour how great a fault to receive the price of sins and by preaching to say nothing against sin See what God saith in the case Ezek. 34.2 3. Amongst others our Lay-Impropriators would do well to spend some serious thoughts concerning the point in hand True it is some busie Lawyers may be found who question the tenure of Tithes and will be ready to justifie Simon Magus as saith our Reverend Hooker Pol. Eccles lib. 5. § 79. pag. 249. There will be alwaies some skillfull persons which can teach a way how to grinde treatably the Church with jawes that shall scarce move and yet devoure in the end more then they that come ravening with open monthes as if they would worry the whole in an instant yet let these take advice of any who have wrot upon this Argument yea of him who hath most pleaded for them who in the Review of his History of Tithes saith thus Let him that deteines the Churches Tithes and thinkes them not due jure divino thinks of the ancient dedication of them made to holy uses and how ever they were abused to superstition as other large endowments of the Church before the Reformation yet it followes not that they may be profaned by commen uses and Laye hands Consult saith he with Divines herein And withall he tels them what Judgements have followed such appropiations and wisheth it might be seriously thought on by every Lay-man that holds them The time of the Antient Fathers was free from this corruption Ridl view p. 145. as yet it had got amongst them neither name or being but what they would have judged of it if in their daies it had bin is not hard to conjecture Read S. Austins Sermon de reddendis decimis there we shall find Tubes are a debt and he that with-holds them invades another mans goods and how many men soever dye for hunger in the place where he liveth not paying his Tythes he shall be counted guilty of the murther before the Tri●unall seat of the eternall Judge b●cause he kept that back to his owne use De Decem chor c. 12. which was an others And elswhere he tells us That our Righteousnesse exceedes not the Righteousnesse of the Scribes and Pharisees if we pay not our Tythes as they did More of the Judgement of the Ancient Fathers together with the decrees of Councells inhibiting Tithes to bee paid to Lay-men you may read in Doctor Willets Synops. 5. Cont. quest Doctor Carlion c. 5. M. Eburne cap. 6. c. What is the Judgement of later Divines herein is evident enough Where find we one who hath wrot concerning this Subject but cries out against it as the blemish of our Church the bane of our people for which many thousands in an high degree stand obnoxious to the judgement of Almighty God Consult with Doctor Howson B. of Oxon. in his two Serm. on Math. 22 Doctor Reynolds on Ohadiah Vers 5 6. who compareth them to Achan and their sinne to that of Anarias and Saphira beseeching all young Gentlemen to keep themselves from that abomination Citing also B. Pilkington on Haggai who calleth these Impropriations because they be taken away improperly and held from the Church by an improper title Read likewise Doctor Downhams Sermon 1 Tim. 3.1 who prooves their Originall to be Antichristian and them to be without excuse Now Quod initio vitio sum est non potest tractu temporis convalescere How Lay-men became owners and possessors of Tythes See Doctor Field of the Church Lib. 5. Cap. 59. Pag. 523. And Master Roberts Revenew of the Gospell Cap. 11. Doctor Hall B. of Exceter in his Sermon on Zach. 14.20 bewailes the injurious zeale of these men whom he aptly describes to be men of vast gorges and insatiable devouring up whole Churches and yet the Sepulchers of their throats are open for more commending to all Impropriators or Church-Robbers a good Example and Caveat in his Contemp. Lib. 21. On Zerubabell and Ezra Read also if you please M. Fentens Sermon of Simonie and Sacriledge M. Richard Bernard of the Ministers maintenance M. Eburne on the same Subject as also his two Sermons on Math. 22.21 Doctor Sclater of the Ministers portion Doctor Iacksons Sermon on Cant. 2.15 M. Francis Dillingham his Sermon against Simonie M. Ieremy Dike his Sermon against Covetousnesse pag. 56. We might fill a Volume with Authors and Testimonies I produce these few amongst those who are well known and of note all of them speaking in particular to Impropriators of Church livings as to those who stand deeply guilty before God of Sacriledge Object But we speake in our owne case c Resp It is Christs not ours Say it were what then Are all men liers Is there not one Prophet of the Lord amongst us all Here than the opinion of such as are impartiall Consult with Sir Iames

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. ● 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 po●licie which ●●k●● most for piety 〈◊〉 a covetous man of S. Paules truth that the love of money is the roote of all evill c. Strait she must proove her honesty by witnesse Or if the like liberty were given to those whose hearts arise against these truths as was by Gideon in the audience of all the people to the timerous and faint hearted to depart our auditories which are now thin enough would soone be thinner Vel duo vel nemo We seeme to entertaine the truth lucentem but we hate it redarguentem as saith S. Austin And as the Fryer told the people that the truth was like to holy water which every one will call for yet when it came to be cast on them they would turne away their faces so wee call to have the truth preached to us but the truth is it will not by many be endured Vse 2 Doth not the truth want testimony sometimes from the mouth of a very adversary why then it is a shame if the professed friends of truth should faile her 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 Praecep●orum custos Carolus Charles keeper of the ten Commandements Let the Priests of God be cloathed with Righteousnesse and have veritatem written on their breast-plate as Aaron had alwayes when he gave sentence 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