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
it through the personall Union of soule and body which otherwise would be dissolved Secondly through it we become capable of comfort here By the blessing of life other good things become blessings to us under God All the comforts of this life are nothing to a dead man In which respect Salomon saith A living Dog is better then a dead Lyon Eccles 9 4. Thirdly by meanes of it we come to be made partakers of the joyes of a better life whilst we do imploy it in working up of our salvation with feare and trembling Every way then life is a pretious thing now if we thinke our selves bound to preserve a Jewell of our Neighbours committed to our care and trust then the life of our neighbour much more which being farre more pretious And as life and health is pretious in it selfe so with much ado it is hatched up and preserved The life of no other creature is subject to so many dangers outward and inward nor sooner overthrowne then mans It is like a brittle glasse full of pretious liquour a small knock breakes all Or like a watch consisting of many wheeles and gimbals which every day must be wound up and kept in reparation by meat drinke sleepe exercise c. Often it gathers dust and growes fowle and then the hand of Physick is employed to cleanse it which if it be not carefully done all falls to peeces presently The body drops asunder and here lies a pin and there a wheele here one bone and there another till the exquisite workman who first made it takes it again in hand to repolish it and reunite it Vse Therefore let Physitians Surgions and such other as have undertaken cures consider what a charge is committed into their hands and beware how they commit the health and life of their Patients unto the Apothecary or his boy Life is more pretious then so Physicke should be taken cum custodia so likewise administred and given This might likewise be applied to Overseers of the poore in Parishes whose care should be that nothing necessary be wanting to impotent and diseased persons as also to such as are keepers and tenders of sick But I leave the prosecution to your private meditations and come from the History to the Mystery So this sets forth unto us the great care that our Saviour that true Samaritane tooke for mans Salvation Doct. While he was upon the Earth he was full of care and tendernesse for our soules welfare Our Saviour makes this care one speciall note of difference betwixt himselfe and hirelings Iohn 10.12 13. And he did notably shew it in each part of his office of Mediatorship As in his Propheticall Priestly and Regallfunction in none of which was wanting any care As our Prophet he carefully revealed the whole wil of his Father to us so farre as concerned our Salvation Iohn 15 15. and 17.8 He went about from place to place doing good preaching the Gospell working of miracles Act. 10.38 Insomuch that the people who sate in darknesse saw great light Math. 4.16 And as thus in generall so in particular distributions according to the severall estates and secret demands of each ones particular condition so as that each passage of the word was exactly sutable therunto wherby he manifested that his care reached unto particular men Some were broken hearted Isa 61.1 2 3. Luk. 4.18 Isa 42.3 Mat. 12.20 them he bindeth up Some Captives to those he proclaimed liberty Some mourners for them he had beauty Some bruised reeds smoaking flax these he did so carefully tend as that they might not be broken nor quenched altogether he was carefull that Iudgement might be brought forth into victory He had provision for any want medicine for any disease comfort for any distresse answer for any doubt direction for any difficulty ready at hand as occasion should require There is no estate wherin a Christian can be set but the aboundant care of Christ towards him is magnified in the Gospell Looke we upon him in the discharge of his Priestly function there we shall finde no care wanting neither in offering up sacrifice and oblation nor making intercession for in these two acts the Priesthood of Christ consisted by the former he satisfies for the debt of man which debt was two fold 1. Active in doing the duties of Gods Law which we were bound unto as wee were Gods Creatures 2. Passive in suffering willingly the penalty of the Law and this we owed unto God as we were his Prisoners In both these was Christ very observant and for both made exact and punctuall payment Mat. 3 15. 5.17 18 Not one ceremoniall type remained to be fulfilled as S. Paul to the Hebrews â—t large sheweth Assoone as ever he was borne he began to pay and fill all those water pots Ioh. 2. No sooner doth S. Mathew speake of his birth but one vessell is filled strait Mat. 1.22 and that was Esais measure So Math. 2 17. there was a measure of Hosea filled Hos 11.1 Math. 2.6 there was a vessell of Michaias filled Mich. 5.2 Mat. 2.17 there was a vessell of Ieremiahs filled Ier. 31.13 Wheresoever he went he was filling as Mat 2.23 whatsoever he spake was to fill up Mat. 13.35 when hee spake not it was to fulfill also Act. 8.35 whatsoever hee did was to fill-full Mat. 21.5 whatsoever he suffered was the like Ioh. 12.38 15.25 And at his death he fulfilled all Mat. 26.56 and gave not over till all was finished This may appeare by that of Paul Col. 2.14 for how could the bond have beene cancelled had not the debt beene paid So Rom. 8.3 4. And in these respects he is said to be the holy one and the just one Acts 3.14 4.27 2 27. and a Lamb without spot and blemish 1 Pet. 1. that taketh away the sins of the world Ioh. 1.29 As for the other act of Christs Priest-hood his Intercession he was no way wanting in that neither See his care in that Prayer of his Iohn 17. and in the very time of the Sacrifice whilst it was hanged up Luk. 23.34 Now that he sits at Gods right hand his care is not lessoned See Heb. 7.25 9.24 Rom. 8.34 1 Ioh. 2.1 Lastly If we look on him in the discharge of his Regall or Kingly office in the exercising of those kingly duties which belonged to his regall function we shall find his care was no way wanting First in the gathering of his subjects to himselfe by his Word and spirit Isa 11.11 12. Ioh. 10.16 Secondly In governing those he hath gathered 1. In ruling of their hearts and leading them in the way Iohn 10.3 4. Isay 30.21 1 Pet. 2.9 2 Pet. 1.3 1 Cor. 1.48 Next in Protecting or succouring of them in all temptations Heb. 2.17 Psal 121.4 Mark 4 38.40 Iohn 16.33 1 Cor. 10.13 Phil. 4.19 Rom. 15.4 Thirdly In Execution of Iustice 1. Towards his owne Subjects in justifying and acquitting them Rom. 8.
into unprofitable Vtrums God hath an answer for these as well as other To be short there are foure principall Questions which shall not goe unresolved The first is An sit Deus this the Atheist makes but God will give him to understand there is a God The second is Quid sit Deus this the Papist shall be resolved of and made to know that stocks and stones are no gods Psal 58.11 Jer. 2.11 5 7. Exo. 34.7 The third is Quotuplex Deus this shall be fully resolved against desperat and presumptuous sinners the presumer shall feele that God is just as well as mercifull and the desperat behold that God is mercifull as well as just Pro 16.4 The fourth is Propter quid Homo All wicked ones shall find that God made man for his own Glory and the wicked for the day of Judgement Vse 3 And it may further serve to teach us after Christs example and the Apostles precept To be ready alwayes to give an answer to every man that asketh 1 Pet 3.15 be they Believers or Vnbelievers True it is there is more than ordinary skill required to answer well Persons Time Place Occasions must be observed One kind of answer suits not with every sort of men After one manner we answer Great-men after an other manner Learned-men after an other Ordinary men after an other way the Captious c. But yet this skill we must endeavour to attain unto Colos 4.6 God is he that can inable us Pro. 16.1 And hath Promised to inable us Math. 10.19 Seek we to him as Habbakuk 2.1 bringing with us in our Prayers Faith in Gods Promises as did David Psalm 119.41 42. So shall we not need to feare to give an answer before Kings or Princes being called therunto Obj. But we read Mat. 27.12 13 14. Nihil respondit Christ answered nothing to the accusations of the Priests and Elders nor to the demand of Pilate Iohn 19.9 Resp Christ was at no time without an answer when God might have glory by it as appeares Math. 26.63 But at this time he forbore for divers reasons 1. To fullfill Prophesies as that Esay 53.7 2. To shew his readinesse and willingnesse to suffer death for us 3. To leave us an example of Humility and Patience in case of slander 4. For that at this time an answer needed not Pilate was uncapable of the doctrine of the Trinity Nor was it a time now to reveale his Deity The rest were unreasonable and malicious who though they knew him to be innocent yet would they accuse him and by his words seeke to insnare him In the like case it is lawfull nay behoovefull we should be silent Amos 5.13 Intelligens illo tempore silebit saith the Prophet quum tempus mali erit That time is an evill time and enjoynes silence A second thing to be observed is Doct. God turnes the sinnes of men to the advantage of his Church It was a captious question which the Lawyer made and that occasioned this Parable Thus Davids fall occasioned the penning of many a sweet Psalme which els we might have bin without So the running away of Onesimus from his Master the writing of that Epistle to Philemon Vse Which in a word should teach us to admire the wisdome and power of the Lord who causeth Light to arise out of Darkenesse and bringeth hony unto us out of a dead carkase St. Austin said of Adams fall it was Foelix culpa in regard of the happy consequences therof to the Elect so we may say in the same respect of many of the sins and fals of others we had never injoyed so many sweet instructions and consolations but for their fowle offences Lastly in that our Saviour thus answers this captious caveller by a Parable we may conclude Doct. It is a good way by Parables to answer the proud and captious Christ could simply and directly have answered his question but this way he rather chuseth Cal in Loc. the better to convince and silence him Wherfore as our Saviour saith in an other case He that can receive it let him receive it And so much briefly for the Introduction Come we now to the Narration A certaine man went downe Text. c. First looke we into the Story Consider we the words according to the letter and then after into the Mystery The Text saith Homo quidam A certaine man there was but who this man was is left uncertaine Doct. Scripture sets downe things necessary for Salvation not for satisfying curiosity It is well observed that in the books of the Kings and Chronicles this is often repeated The rest of the Acts c. They are written in the bookes of the Chronicles of the Kings of Iuda c. So Ester 10.2 The rest is written in the bookes of the Kings of Persia As if the Spirit of God should say I have sufficiently told you here so farre as may corcerne the Church and make for your edification in Godlinesse it is not my manner to satisfie your curious desires and lustfull appetites if you would know more go you to your owne Registers See 2 Tim. 3.16 Vse Beware we than how we abuse any part of Scripture by jesting or overcurious handling to please mens humors This is as it were to put the Prophets and Apostles into a Fooles-coat They are not penned for any other end then to further mans salvation and happinesse And in reading of them let our aime be to profit and not to passe the time away Dr. Hall True it is there is no History so pleasant as the Sacred The magnificence and antiquity of the matter the sweetnesse of compyling the strange variety of memorable occurrences doth sweetly steale away both time and Reader But let us still remember the delight in reading is nothing unlesse it be reduced to Vse God penned his Word not to tickle the eare but to save the soule In the Mystery Aug Tom 4. Quest Evang l 2. cap 2. This certaine man was Adam and every one that comes from the loynes of Adam even mans whole nature Homo enim iste ipse Adam intelligitur in genere humane saith St. Austine In this Expositors do agree concluding according to the truth That Adam and Doct. his posterity is the rob'd and spoyled man See Gen. 3. Ps 49.12 Vse Let every one then so looke upon himselfe and thus judge So did St. Paul Rom. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched spoyled man that I am Man by Creation was indeed an admirable creature the Master-piece of all Gods works consisting of a materiall body but as immortall as his soule which was divine and immateriall his Inside was full of spirituall his Outside was full of naturall perfection both carrying the Image of his God and he in both being the glory of Gods Worke-manship in this inferiour world Placed in a Paradise prepared and furnished with all delights and rarities for his entertainement Such a place
faints within me to behold them Resp Yet thou beholdest daily objects that are worse and more loathsome in the eyes of God and his blessed Angells 2. Christ looked upon a worser object when he looked upon thee yet he turned not away his face why dost thou from any of his members 3. Do what thou mayst knowing God accepts the will for the deed if it be sincere Object But say the disease be infectious am I bound to visit Resp No unlesse thou be strictly tied by some speciall bond We are not to thrust our selves needlesly into any danger 2. Yet such would be spoken unto as Daniell was through the Den we may visit yet keep of the infection He passed by on the other side Text. It may be it was not in popular view where the man lay the Pharisees must do what they did with a witnesse for feare that God should deny the debt all they did as our Saviour saith was to be seene of men Mat. 6 23. there being no body to looke on was the reason say some they passed by on the other side and left him unsuccoured But secondly and especially they thus passed Ne cadaveris contactu pollueretur Beza in Loc. least they should be defiled The Law forbad the Preist to touch any dead corps had he been dead which yet he was not they had observed the Law and done well to have tooke the wind but now they shewed themselves right Pharisees more to respect a Ceremony then the weightier matters of the Law Out of their schoole learn this lesson Doct. If we would avoid danger and infection then to shun the means and occasions therto conducing Pro. 4.15 5.8 Iob 31.1 Gen. 39.10 Ps 119.37 Vse Those come short of the wisdome of this Priest and Levite who pretending to avoid the infection of sin yet avoid not the Persons in whom that corruption reigneth who so would avoid the Plague will balke the house wherein the Infection dwelleth Miserable folly We hate the Plague which may kill our bodies wee love the Plague which will kill our soules If a man lie sick in the streets we take the wind of him we shun him and walke aloofe But with Adulterers Swearers c. we complement and close yet onely of these we have a charge de non tangendo not to accompany them Eph. 5. This argnes an unsound heart for the occasion will discover us Heb. 11.15 Vse 2 As we desire to shun sin in the action shun it in the occasion for if occasion be not sin yet it is a friend to sin Saepe occasio peccati voluntatem facit peccandi Isidor Sol. lib. 2. there be sparkles in a Flint which being let alone are quiet and appeare not but strike it with a Steele then you shall discover those which are able to kindle a great flame The sparkes of sinne are raked up in the imbers of our affections let them not be stirred with occasions they are quiet but when opportunity blowes them there is danger Bees in Winter you know keepe their Hives and will not expose themselves to the bleake ayre sharpe winds bitter frosts Such should be our wisdome if we would shun danger And as those that desire to hinder the generation of bad creatures keepe the male and female asunder the one from the other So should we keep such enticements from our hearts what lies in us see Isay 33.15 Object But if all occasions of evill are to be avoided then good duties are to be omitted for from hence doth Satan take occasion to ensnare us Respon It is true that David speaketh Psa 142.3 In the way wherein I walked have they privily laid a snare for mee Man in his innocency was not free from this Paradise was made for man yet there behold the Serpent And thither he no sooner came then he fell to worke But occasions are of two sorts First Such as are given to Satan and our owne corruption as things either simply evill or else in themselves indifferent which yet we such is our weaknesse cannot use without sinne 2. Such as are not given by us to them but onely taken by them as Prayer Almes Hearing receiving Sacraments c. these may not be refrained nor omitted because of the occasion of Pride and Vain-glory but Gods assistance is to be craved Those of the former sort must carefully be avoided As for example if one find himselfe in such a company in danger to be intangled apt to learne their waies joyne with them in their courses it is wisdome to forbeare that company what may be So in the use of the creatures He that finds himselfe apt to Drunkenâ—esse he may not looke on the wine that is in the cup nor be so bold with it as another may The like I might say of Recreations and Passions But I conclude the Use with that which Plutarch reports of Cotys King of Thracia who being by nature very cholerick and having many curious glasses presented to him brake them presently fearing least he should deale too cruelly with his servants if in case that any of them should be broken by them His practise may teach us this care wisely to prevent the occasion if we would the danger Doct. Next in that the Priest and Levite passed on the other siâ—e to avoid legall uncleannesse neglecting the worke of mercy which was to be preferred we may observe the nature of Pharisaicall Hypocrites more to regard the Ceremony then the Substance as our Saviour tels them Matthew 23.23 They straine at a Gnat and swallow a Cammell Matthew 26. They make much a do about Mint and Cummin some smaller matter when in the meane time the weightier matters of the Law are neglected Care indeed should be had about all But the greatest and weightiest matters most and the lesse least And likewise a Levite when he was at the place came and looked on him and passed by on the other side Text. Vers 32. Both were spirituall persons as before was shewed yet the Levite was inferiour to the Priest â—hey were adjuncts to them Numb 18.2 The Levite here comes after yet treads in the same path the Priest had trodden before him in The Person here spoken of together with his Behaviour is considerable The Person was a Levite his Behaviour and Carriage was like the Priests As the Priest had done so did he first observe Doct. In evill practises there will be some and that of note to follow Belzebub fell not alone from Heaven thousands of Angels fell with him in that confederacy Those three conspirators Corah Dathan and Abiram shall have 250. Rulers men of Renowne Num. 16. 2 Sam. 15. and famous in the Congregation to joyne Absolon shall not rise up in rebellion against the King his Father without seconds Ieroboam shall not be an Idolaser alone no sooner shall he set up his Calves but Israell will be on their knees Balaams way shall be much beaten with the feet of
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
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 chiâ—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 maâ— 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 humanuÌ„ 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
the Divell only that gave the wound and God only that gives the remedy Hell slew us and Heaven must helpe us For this purpose the Sonne of God was manifested that he might destroy the workes of the Divell 1 Ioh. 3.8 and amongst all the works of the Divell none more mighty and malicious then this the wounding of the souls of men by sin Divers notable grounds of incouragement we have to come unto him for help First He rejects none that seeke unto him Psal 30 2 while he was on Earth whoever came to him for help that he took exception against See Math. 12.15 Luk. 4.40 Luke 22.51 Secondly There was no disease that he refused to undertake the cure of Leprosies Luk 5.12 Dropsies Luk. 14.2 Agues Mat. 8.15 Palsies Mat. 9 2. Issues of blood Mat. 9.20 Blindnesse Ioh. 9.1 Deafenesse Mark 7.32 Dumbnesse Mat. 15.30 Lamenesse Math. 21.14 Lunacies Math. 4.24 yea every kinde of disease he healed and cured Mat. 4 23. whether old as Ioh. 5.5 Mark 5.25 Luk. 13.11 12. or new as Mat. 9.18 Thirdly No Time came amisse to him Holy-day or working-day yea after he had spent himselfe in preaching when Even was come and the Sun down he healeth Mark 1.32 Luk. 4.40 Fourthly Nor Place the high-way-side there he cured blind Bartimeus Mark 10.46 In the house Mark 5.41 Luk. 4.38 In Cities and villages Math. 9 33 34. Desert places Mat. 14.13 14. and oftentimes in the Synagogues and Church-Assemblies Mat. 8.5 13. as Mat. 21.24 Mark 3.3 Luke 13.10 12. Fiftly He was wonderfully ready and willing to help He did not stay till he was sought unto but of his owne accord full oft and unrequested Luk. 6.6 8. 7.11 13.12 14.2 4. Ioh. 5.6 9.1 6 14. this is that spoken of Isa 65.1 Sixtly and lastly He was very free taking nothing for the cure Hos 14 4. only willing them to shew themselves unto the Priest Luk. 17.12 All these were bodily cures And Christ did shew his power in curing these the better to draw us to seek to him for the Salvation of the soules of us and ours So Mat. 8.17 q. d. this was done to teach men that this was he spoken of by Isaiah the Prophet who should cure our souls and make satisfaction to God for all our sins All bodily diseases were punishments of sins now removing these he would give them as pledges of the removing of sin too as he did to him sick of the Palsie Mat. 9.6 Vse 2 It may next discover the miserable estate of those who despise and reject help offered by Christ Sin saith S. Austin aut sanabitur aut damnabitur it must be healed or damned Gods Sonne would heale it by his blood but they will none They like Babylon Ier. 5.1 and like Ephraim Hos 7.1 break out into more wilfullnesse And with desperate Porus will not suffer their wounds to be dressed Refusing cure comfort advice plucking of the plaisters slinging them into the Surgeons face such must needs perish 1 Sam. 2.25 Act. 3 23. their wounds wil rankle and fester fester and rot not being bound up nor mollified with ointment Vse 3 But as for those who have cast themselves upon Christ for help it is as impossible they should miscarry as for Christ to forget himself he stands upon his name and praise which if he should want he should suffer most and be the greatest looser Object But my wounds are old and desperate Sins they are of long continuance sore sicknesses of long durance Resp Be they what they will be they are not past Gods cure He can as well cure desperate diseases even the remedilesse consumption the dead Apoplexy the filthy leprosie of the soule as any other small malady or little faintnesse In doubting what do we other then detract from his skill and derogate from the virtue of his blood Read Isay 1.2 18. See what a desperate cure there was yet ver 18. he undertook it so in Manasses Matthew Zacheus Mary Magdalen All these examples are recorded in Scriptures for our incouragement Objection I doubt not of his Power but of his Will I know if he would hee could make mee whole Respon If so why then doe you thinke there is greater probability of pardon if your sinnes were lesse and fewer then now they are so many and of such a nature This discovers that your discouragements arise from hence that you think he cannot rather then that he will not 2. And why doubt you of his will seeing that he hath called you to come Math. 11.28 thrust away none that ever came and getteth greater praise unto himself in undertaking desperate cures then small and petty diseases and infirmities Objection But why am I not then cured Still my wounds stinke and are corrupt as passionate as ever earthly minded as ever backward to holy duties as ever Resp You must know 1. God cures by degrees that proud flesh may not rise up nor doth he cure here in this life so perfectly as hereafter sick men must have a little and often Grace like hot water must be taken a little at once 2 Some wounds are more cankered and festered then other some thou hast it may be lyen long in evill before thou answeredst Gods call no marvell now if thou beest longer under hand 3. Besides you know some flesh is not so healing as other some is as the swelling and angry so it is with the peevish and techy nature nothing will down nor please 4. God begins his cure at the bottome and heales upwards so that it cannot be so easily perceived The Kingdome of Heaven comes not with observation A man sees his wounds are healed but how or when he sees not Object But the cure goes backward it is with me as with Ephraim Hos 7.1 sin and corruption daily discovers it selfe in me Resp Though you think so it doth not follow therfore that it is so is a wound because it smarts more then before further of from healing Besides it is not impossible that it should be as you say but then fault your selfe it is your carelesse diet taking cold or the like that puts the cure back the ague may be got into a soare which keeps it from healing Quest. How may I know when my wounds are cured sins remitted c. Resp When thy conscience is at peace Rom. 5.1 I say not that this is ever found by them whose sinnes are pardoned but sometimes or other and in some comfortable manner upon the use of the meanes it may be found which being found it is an evidence the wound is bound up and healed Secondly if we find more ability and strength for holy performances then before you read Math. 9.6 7. no sooner had Christ cured the Palsey man and forgiven him his sinnes but as a pledge therof he gave him strength to beare his bed Such strength he gives to all he cures as that they are in some good measure inabled to arise
and ejects us out of the society of the faithfull Yea so long as we remaine obdurate it doth not onely cast us out of the Church militant on earth but out of the Church triumphant in Heaven Mat. 16.19 and therefore to be feared above any other sentence if deserved justly A man indeed may be cast out by such as are usurpers in the Church so some Popes have excommunicated Princes and sometimes for well doing not for ill as Iohn 9.35 Our Saviour armeth his Disciples against such thunderbolts Iohn 16.2 futurum erat saith Saint Austin ut foras emitterentur cum illo ab eis qui esse nolint in illo qui non possent esse sine illo It should come to passe that they should be cast out with him by them who would not be in him nay by them that could not be without him In this we should not grieve but rejoyce seeing we are members of his body and made partakers of his sufferings Vse 3 Next it would be worth the while if we would examin whither we are within the Church and true members of it This we may know by the agreement which is betwixt us and it As is the mother so is the daughter as is the head such are the members of it The Church you know is holy and Catholike So if thou beest a true member of this Church Holy is thy Christian name and Catholike thy Sir-name Holy thou must be in it shall dwell nothing unholy or that doth desiâ—e and thy obedience must be to the whole Law of God which only prooves thee to be a good Catholike I know that as the mothers 1 King 3. pleaded for the living child saying it is mine and it is mine so the children now plead for the mother whither the Church of England or the Church of Rome be the true Church and in which of these salvation is probably to be found is 〈◊〉 hot dispute betwixt us and Papists but so fully and learnedly determined by that most reverend Father in God the Lord Arch-Bishop of Canterbury in his conference with Fisher that no more remaines to be said of that point Vse 4 Blesse we God that we are within the pale of the Church Noah desired for his son Iaphet when he blest him but this that God would perswade him to dwell in the tents of Seâ—â— this place is like that house of perfumes wherin the Virgins were kept many daies and purified before they came into Ahasverus his presence Est 2. there so often it is called the kingdome of Heaven because it is the Gate of Heaven and inlet therunto we being in it made fit for Heaven through the Word and Prayer And let us blesse God for that we are brought out from within the pale of the present Romish Church and delivered out of the belly of it as Ionas was out of the belly of the whale in which Church though there be a possibility of salvation for some yet no faire probability as is in the Church wherein we live Surely God is willing to save us who hath hether brought us Why hath he done all this for us as the wife of Manoah said to him Iudg. 13.23 if he were purposed to stay us Happy we if we knew what belonged to our peace in this our day And tooke care of him Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As this Samaritane had undertaken the cure so he doth it with care Truth it is Doct. All ought to be providently carefull of what we undertake within the compasse of our calling whatsoever our hand findeth to do we must do it with all our might Eceles 9.10 read Pro. 6.6 7 8. 27.23 30.13 1 Cor. 7.32 34. 2 Cor. 11.28 1 Tim. 5.8 Vse Wherfore such misse it much as are carelesse in their particular callings under pretence of Religion and works of Piety S. Pauls rule is so to labour as that we be not chargeable unto others 1 Thes 5.11 12. And he tells us plainly that who so provides not for his Family hath denied the Faith and is worse then an Infidell 1 Tim. 5.8 How this Provision can be made and no care taken I cannot conceive Object But Mat. 6.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Saviour take you no thought and Phil. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull for nothing no worldly care then it seems is allowed unto a Christian Resp There is a twofold care Sollicitudo diligentiae diffidentiae A Care of diligence this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a care of diffidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of these is Regular well confined and kept within the bounds of moderation And is described to be An act of wisedome taking up the understanding faculty especially whereby after a man hath rightly judged what be ought to doe and what not he with more or lesse intention of mind accordingly as the nature of the thing requireth is provident to finde out and diligent to use all lawfull meanes that may further his desires expecting the successe from God with a contented spirit This care is honest and warrantable no where forbidden but every where commanded and commended 2 Cor. 11.28 The latter of these is Irregular and ariseth out of a distrust of God and feare of wants It is a cutting dividing distracting care nor will it suffer it selfe to bee limited within the bounds of Christian moderation but causeth a man over-eagerly and inordinately to pursue his desires perplexing himselfe likewise with fearefull thoughts about the successe And this care is still blamed and in Scripture condemned and the care that is spoken of in the former Texts Doct. As all ought to be carefull of what they undertake within the compasse of their callings so especially those who have undertooke the looking and providing for of impotent and diseased persons Such in a speciall manner are to have a care over their cure and charge The life of man is deare to him and of great worth Skin for skin and all a man hath will he give for his life Iob 2.4 Salomon cals it animam pretiosam the pretious life Pro. 6.26 And so it is both in it selfe being rationall and so excells that kind of life which the irrationall and sensitive creatures live And yet anima Muscae est Sole prestantior the sensitive soule of a Fly is more excellent in nature then the glorious Sun As also in regard of Vse For 1. God hath glory by it Non enim sepulchrum saith Hezekiah Isay 38.18 19. The grave cannot praise thee death cannot celebrate Gods glory Vivens vivens ipse celebrabit te The living the living they shall praise the Lord. 2. The Church and Common-wealth have benefit by it Saint Paul confesseth of himselfe that he aboad still in the body for the good of the Philippians Phil. 1.24 25. 3. Much good and profit comes to a mans selfe hereby For first the Person of man is preserved in its esse or being by
And also in distributing of Rewards amongst them Ephes 1. 4.1.2 Towards his Enemies confounding their Projects holding up his kingdome in the midst of their malice 2. Their Persons so that not an enemy was left unsubdued Not Sin 1 Cor. 15.17 Not Death 1 Cor. 15.54 Nor Hell Revel 1.18 Nor Satan Colos 2 15. Nor the World Ioh. 16.33 Vse 1 The Use of this is first to informe us of the worth of the soule and the excellency of Salvation Were it not a rate and a pretious thing would Gods owne Son have come downe from Heaven and himselfe personally tooke the care therof Had it not bin of great worth would he ever have undertaken such a peculiar charge 1 Pet. 1.10 And yet we neglect so great Salvation We have a care to preserve a plant from withering a beast from perishing a body from dying and count of them who have care and skill this way but who esteemes or accounts of that care which keeps a soule from damning The more grace we have the more shall we be taken up with the contemplation of this subject and with the continuall study and care after it Vse 2 It should teach us dependancy upon Christ for life and for Salvation Paul was not ashamed of Persecutions 2 Tim. 1. because he knew whom he had beleeved he doubted neither of his care nor power and therfore committed his soule unto him against the last day when all forsook him 2 Tim. 4.16 17 18. And surely want of consideration of the care of God and Christ is the ground of all diffidence Math. 6. Why do men trust in themselves and friends but because they rest assured of their care and good-will towards them Did men rest assured of the care of Christ and compare his affections with other succours they would rather choose to build their hopes and assurances on him hence it is that Saint Peter useth this as an argument Cast your care upon him quoniam ipse cura est de vobis for he careth for you 1 Pet. 5.7 A right Judgement of Christ would help us to imploy our Faith in any condition whatsoever be it never so hard as 1 Sam. 26.10 11. While David had Faith in Gods Providence he could say of Saul The Lord shall smite him or his day shall come to dye or he shall descend into the battaile and perish Absit mihi a Iehovah God forbi that I should stretch forth mine hand against the Lords annoynted But when he once began to doubt of Gods care and providence then he said Tandem absumar die unaper manum Saulis Surely I shall one day perish by the hand of Saul 1 Sam. 27.1 See therfore that we get Faith in Gods Providence as well as in his Promise and feare not any of our adversaries or their malitious practise against us they shall never hinder us of salvation Psal 23. None shall be lost that are under his hand Ioh. 10.29 It is Gods command that he which hath received a calling should waite upon his calling Go then boldly to Christ thou that art of a drooping spirit beseech him to continue his care over thy poore soule It is of his fold beseech him not be absent when the woolfe commeth Be not thou wanting to thy selfe and rest assured he will no way be wanting unto thee 1 Pet. 1.13 Object But I am weake my sinnes are many How should he take care of such a wretch as I am Resp What was in this wounded man to move this good Samaritane to take this care of him but compassion in himselfe and misery in the object This is it that puts on Christ and causeth him as it were to turne Projector which way to shew mercy and do good So Hos 11.8 The Lord there sets himselfe to study and contrive mercy for his people gathering together his thoughts of mercy to conquer their sinnes which they in pride as it were did set up to pose his Covenant Object But though he hath taken this tender care of the Salvation of poore sinners will hee doe so still Resp He is Iesus Christ heri hodiè Yesterday and to day and the same for ever Heb. 13.8 there is constancy and continuance in this his care his mercies endure his compassions faile not Object But he is now in Heaven how then can he take care Resp He is so but there he is our Advocate and practising for us in that Court Secondly he hath made preparations and provisions for the future for us And on the morrow when he departed Text. c. Vers 35 This good Samaritane could make no long stay upon the Earth but as he tooke care of his Patient while be was present with him so now being to depart he commends him to the care of the Hoast with whom he leaves mony to supply that distressed mans necessities and withall gives speciall charge that he be well lookt unto promising to pay at his returne what ever above that he left should be laid out And on the morrow Text. Prima dies suit dies passionis altera resurrectionis Quis est ille alter dies nisi for te ille dominicae râ—surrectionis de quo dâ—ctum est hic est dies quem secit Dominus Ambr. in loc To handle the words as they lye in order The time when he departed is here expressed It was no long stay he made in this same Inn So soone as conveniently he might he departed thence From the History first observe Victualing houses are not for residence of Travellers guests are to make no longer stay at such houses than urgent occasion requires with the spies in the morning they must be gone at furthest Iosh 2 Doct. Such then as sit from morning to night from day to day yea from weeks end to weeks end tipling and gaming turne the lawfull use of Ins into abuse Vse To prevent which officers should make conscience of their duties and see that such disorders be reformed we having the edge of the sword of Justice backt by laws and wholsome statutes So the poore that are would be better provided for in most Parishes and the increase of poore much abated if the penalties imposed on such disordered persons by the Statute were duely required and inflicted Myst Mystically the departure of this Samaritane from the Inn teacheth us Doct. That this world was no place for Christs aboade longer then while he had finished his worke So soone as his businesse was over Christ made no longer stay upon earth then needs must he departed hence on the morrow as it were and tarried not Ioh. 13.33 14.3.4 16 7 8. Luk. 24.5 6. Act. 1.9 10. Reason For 1. His Kingdome was not of this world as he himselfe avoucheth 2. He had businesse else where Ioh. 16.7 It was expedient that he left the Church on Earth in regard of carnall presence and that for us not for himselfe first to open Heaven for us Heb. 10.19 Ioh.
1 Tim. 5.17 Hence Saint Paul acknowledgeth it a Debt Rom. 1.14 into which debt he came by his Calling and the gifts that God bestowed on him for the Ministery of the Word Saint Cyprian speaketh thus Debere Presbyteros tanquam decimas accipientes ex fructu non recedere ab altar sed nocte dieque spiritualibus inservire Epist 66. Ministers as being receivers of Tythes of the increase ought not to retire from the Altar but night and day to attend upon spirituall things Vse 1 You will soon infer I doubt not upon the delivery of this that those Ministers transgresse who reap the Profits of a place and performe not the duty therto belonging who sheare the Sheepe but feed not the Flocke And indeed they faile in a very high degree Woe to the idle Shepheard saith Ezekiell that leaveth the Flocke the sword shall be upon his arme and his right Eye shall be utterly darkened A practise that cannot stand with the love we pretend we beare to Christ and which is expected from us Iohn 21.15 Lovest thou me feed my sheepe Upon which words Saint Gregorie thus inferreth Si dilectionis Argumentum est cura pastoralis quisquis virtutibus pollens gregem Dei renuit pascere summum pastorem convincitur non amare If care and diligence in a pastorall charge be an argument and certaine evidence of the love we beare to Christ whosoever furnished with gifts and abilities thereunto refuseth to feed Christs flocke is to be taken pro convicto that he beares no good affection to the chiefe Pastor of our souls Nor can negligence and unnecessary absence of a Minister stand with that true love he ought to beare unto his Flocke Then especially doth the Divell sow his tares whilst the Husbandman is a sleepe then are the Sheepe apt to straggle and run into many dangers whilst the shepheard is from amongst them Moses was not above forty daies away but upon his returne he findes his people worshipping a golden calfe which they had set up Exod. 31.1 Nor can this Practice stand with the Lawes of Princes and Decrees of Councells which even the darkest time of ignorance have made divers Cannons and Constitutions charging a Minister with Residence as Conc. Antioch Can. 17. Conc. Sardi 14. Can. Si quiâ— vult c. Dist 39. Conc. Calsid Can. 10. Conc. Trid. Sess 7. cap. 8. Quest Is there then no just and lawful cause for a Ministers absence Is he so tied to reside upon his cure as that upon no occasion he may absent himself from his people for a while Resp Valentia with others do observe that this Commandement of Residing is praeceptum affirmativum and so binds not semper or ad semper nor may it be laid in the ballance stript from those necessary materiall circumstances which should give it waite There may be certaine cases which may excuse Ministers absence for a time 1. Whâ—â— it is Pro vita viatico for recovery of health preservation of life and necessary mainetenance For Recovery of health this staid Epaphroditus from the Church of the Philippians As soon as he was recovered he was sent by S. Paul Phil. 2.25 28. So Sylvanus Bishop of Philopolis in Thracia being of a very sickly constitution was remooved thence to Troas a hotter Climate as we read Socrat. lib. 7. cap. 37. Thus if a Pastor be sick in body and the place where hee lives unfit for his Recoverie it would bee hard-heartednesse in a Flock as Moscouius notes to barr the Physitian of their soules the use of lawfull means For Preservation of life Say a Pastor be personally sought for and cannot remaine with his flock without perill of his life in this case it is lawfull for him to absent himselfe So Elijah fled from Iesabell 1 King 19. and S. Peter left the Church of Hierusalem to escape Herods fury Act. 12. And S. Paul left the Church of Damascus when some sought to lay hands on him and slay him Act. 9. So Athanasius left his Church at Alexandria and was hid in a dry Cisterne six yeares and in his Fathers too be foure mouths and makes this Apologie for himself Quis mihi mirabiliter divinitus erepto vitio vertat Tripart hist l. 6 c. 22. quod non in manus me quaerentium rejecerim c. Who can blame me being miraculously delivered that I did not cast my selfe into their hands that sought me Our Saviour wish't his Disciples when they were persecuted in one City to slie into an other Math. 10. But here S. Austins caveat in his 18. Epist to Honoratus must be observed The Persecution must be Personall not Generall for a generall persecution both of Pastour and flocke together is likened by that Father to the equall danger of Marriners and Merchants in the same Ship in a great tempest Now God forbid saith he that the Master leaving his passingers behind should save himselfe by boat and commit the Vessell to the mercy of the unmercifull waves Such a Minister is compared by our Saviour to an hireling Ioh. 10. For necessary maintenance Nature allowes that a man should keep himself from hunger and unrelieved penury D. Den. expos on 2 Pet. c. 1 verse 1 p 122 So S. Paul 2 Cor. 11.8 And indeed it is a kind of Persecution to mussle the Oxe which treadeth out the Corne. In case of want a Minister may lawfully leave this or that particular Congregation and take another So when a Minister is to give attendance in some Courts of Justice where he is impleaded or hath some necessary suit in Law depending which requires his personall presence and appearance In this case Councels have by their Canons grated liberty for a Minister to absent himself a while from his people 2. As a Paestour may be absent in these and such like private cases So when the busines about which he goeth is more publicke and tends to the Profit either of the Vniversall Church or of some Particular Campcius Moscomus and others which write upon this Subject do reduce hereto the going to Generallor Particular Synods for compounding differences Writing against the Churches adversaries and such like profitable imployments Thus S. Ambrose Serm. 28. maketh his Apologie to his People Alterius Ecclesiae necessicatibus evocatus minimè vobis solitum studium dependisse videor being called forth by the necessary businesse of another Church I seem not to have bestowed on you my wonted care There are other cases which might be alledged but this shall serve for the first answer to the Quare 2. We must distinguish of Residence It is two fold Personall or Pastorall Not so much the former as the latter is required jure divino Some are Personally resident but not Pastorally urgent Occasions publike Attendance and such like before spoken of requiring their absence they feed their Flocke immediately themselves so often as they can and mediately by others when themselves cannot Thus Timothy to whom S.