The Good Samaritan, Part 14

The Good Samaritan · Part 14

p. 80[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. 16.24.1 Kgs 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 p. 81the 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. 17.2 Kgs 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 p. 82meanes 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. 1….14. Luk. 18.10.Rom 14:3Lev 1:14Luke 18:10by 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 l…ttle creatures torment the greateſt? What creature ſo ſwel…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 p. 83where 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 found more favour from Achiſh King of the Philiſtines, then from Saul: That Philiſtin King welcomes him, ſupplies his wants, likes his converſation and preſence ſo well, as that he profeſſeth himſelfe pleaſed with him, as with an Angell of God, 1 Sam. 27.3. & 28.2. &. 29.9. Saul hunts after him, ſeeks to take his life from him, and expels him, notwithſtanding the teares, vowes and promiſes he made to David: The promiſe of a Pagan may be ſometimes taken before the Fidelity of a profeſſed Chriſtian: Fidelity may be without the Church and falſhood within it. And thus S. Paul found more kindneſſe amongſt Barbarians, then his own Country men: Heare what he ſaies of the entertainment he had amongſt the Iewes, Five times received I fourty ſtripes ſave one, thrice was I beaten with rods, once was I ſtoned. In perills often, in perils by robbers, in perills by mine owne Country-men, in perills amongſt falſe Brethren, &c. 1 Cor. 11.24, 25, 26. p. 84Heare now what entertainement amongſt Barbarians when he eſcaped Shipwracke: The Barbarous people ſhewed us no little kindneſſe, they kindled a fire, and received every one, becauſe of the raine and cold, Act. 28.2. Ioſeph you know was advanced in Aegypt, Gen. 41.40. when his brethren would have killed him in Iſraell. Eliah could not be fed in Iſraell, 1 King. 17.15. yet is cheriſhed by a poore widdow of Sarepta in Sy…on, a heatheniſh Country; in divers other inſtances this concluſion might be made good.

Fourthly and laſtly,Tit. 1.12.Titus 1:12 Though this thus ſometimes falls out, yet it is not the fault of true Profeſſion, nor Religion; But of the Profeſſor who abuſeth his Profeſſion, which comes to paſſe,

1. Through Gods permiſſion (and that in infinite vviſdom) to provoke his people to greater care and circumſpection of their wayes, Reaſon. Rom. 2.23.

2. Through the Divells inſtigation, Ireneus advers Haer. l. 1, c. 24.that the Goſpell may be blemiſhed, and the Profeſſion ſcandalized, and others kept off from it.

3. Through mans owne corruption, who naturally loves to diſſemble, and nothing more.

And thus much for Explanation and Confirmation; A word now for Application.

Vſe 1 Firſt thinke it not ſtrange when you find it thus; cry not out of all Profeſſors, becauſe it is thus: Some Kings have proved tyrants, wil you ſay that al are ſo? Some Angels are now turned Divells, will you condemne the reſt? A Noble-man condemn'd for treaſon (of whom Camden ſpeakes) ſpake thus of himſelfe, It is not the Baron, but the Barronry that is the traitor: So on the other ſide, thinke you, it is not the Profeſſion, but the Profeſſor that is faulty. And as William the firſt, Apologizing for himſelfe unto the Pope for that he had cenſured one who was both a Biſhop and an Earle, that it was not the Biſhop he did meddle with, but the Earle only: Do ye the like, fault the party, let Profeſſion be ſpared.

p. 85Vſe 2 And it would do well if Profeſſors were more carefull of their actions and dealings: As Saint Paul ſpake in another caſe, ſo I in this; There is verily a fault amongst you, and that moſt horrid, while you uſe your Profeſſion for a cloake to cover your oppreſſion; as the Phariſees under colour of long Prayers devoured widows houſes, Mat. 23.10. To amend this conſider.

Firſt, what a pretious thing the Goſpell and profeſſion is,Heb. 2.1.Heb 2:1 Chriſt being the High-Prieſt of it: Woe then to ſuch, whoſe dead Flies cauſe that box of pretious Ointment to ſtinke even in the Noſtrils of the wicked, Ezek. 36.15, 20.

Secondly, do but think how neare you come to God in your Profeſſion, you dip with him in the ſame diſh, will you betray him? Rom, 2.22.

Thirdly, what a wound you have given to divers of Gods children, while they ſuffer for your faults: Ioſephs Coat is ſtill held up, See is not this thy Sonnes? Are not theſe your Profeſſors? Hence is that Prayer of David, Pſalme 69.6. Let none be aſhamed becauſe of mee.

Fourthly, and how many have bin kept from profeſſion by your ill living? This was the practiſe of the Divell in ancient times, as witneſſeth Euſebius (Eccl. Hiſt. lib. 4.7. & 5.1.) And how uncomfortable muſt this be unto thee in the day of Gods viſitation: Imagine if thou canſt.

See then that your religious life commend your Religion, Having your converſation honeſt in the ſight of all men, that you may ſilence evill doers, Rom. 12.17. 1 Pet. 2.12. We are ſet upon a Stage, the eyes of every one (of Angels and Divels) are upon us, to obſerve us, and a little black upon a white ground is ſoone eſpied.

As Nehemiah in another caſe, ſay thou in this;Nehe. 6.11, 12 13. Shall ſuch a one as I flie? Shall I couzen, deceive, lye, &c. What come ſhort of a Turke, Iew, Henthen? Shall Perjury, Uſury, Deceit be odious to them, ſavoury to me? &c. It ſhall not p. 86be, I will not do thus; now therfore O Lord ſtrengthen my hands.

Thirdly, in that this Samaritane ſhewed mercy to this poore diſtreſſed man (who was a Jew) notwithſtanding the inveterate hatred that was betwixt them, we are taught,

Doct. Not ſo much to reſpect the Perſon as the neceſſity of the Perſon in the workes of mercy; Be he friend or foe, known or unknown;Gal. 6.10. Mat. 5.42.Gal 6:10Matt 5:42 if he fall into miſery and calamity, mercy is to be extended to him, Pro. 25.21, 22. Rom. 13.8. & 12.20. Exo. 23.4. You have a memorable example of this in Eliſha 2 King. 6.22 And in God himſelf, whoſe example is without exception, Mat. 5.44 Rom. 5.10.

This Truth is not without the ſuffrage of Antiquity. Atticus the Biſhop of Conſtantinople when hee ſent money to Calliopius the Nicene Prieſt to be diſtributed amongſt the poore,Niceph lib. 14 cap 24. willed him in the diſtribution thereof not to regard ſo much as Religion in them, but onelyonly to have an eye to this, that the needy might be ſuſtained.

Saint Chryſoſtome, Ad Olympiad. Chryſ. de Lazaro con. 2. Tom. 2.preſcribing a forme of giving Alms, ſaith (amongſt other things) that Bountifullneſſe is to be meaſured by the neede of thoſe that crave. And in his ſecond Homily of the beggar Lazarus, he hath theſe words: If it be the worſt Perſon that lives, and wants neceſſary ſuſtenance, let us ſupply his need, it is enough he is in miſery.

Saint Hierom in his Epiſtles tells us,Hier. in Epiſt. that whether the diſtreſſed be a Prieſt, a Cozen or Acquaintance, Nihil in illo aliud conſideres quam paupertatem: No notice ſhould be taken of any thing in him ſaving of his poverty.

Saint Ambroſe ſaith,Amb. lib. de Nab 5.2. that mercy uſeth not to judge of deſerts, but to help neceſſity, not to examine the righteouſnes of a man, but to relieve his need, and he witneſſeth of the Emperour Theodoſius, that he never denied mercy unto any that craved it.

p. 87Reaſon. For miſery is the proper object of Mercy. And therfore Saint Auſtine defines it to be,Miſericordia eſt alienae miſeriae in noſtro corde compaſſio, Aug de civ. Dei lib. 9. cap, 11. A fellow feeling in our hearts of anothers miſery, So that it looketh not into the cauſe, but into the preſent ſtate and condition: Now man is nothing els but miſery and calamity, as ſaith Heredotus, and miſeria res digna miſericordiâ, miſery is a thing worthy of mercy.

Vſe This then meets with thoſe, who to ſpare the Purſe will object againſt the Perſon; if they can catch at ſome exception againſt the party to be relieved, whereby to perſwade themſelves that he is not capable of their mercy; be his neceſſity what it will be they are then ſafe.

Object. The world is bad (ſay they) and though there be ſome good, yet this man is naught and wicked; it ſhall be but caſt away what is given. Or he is mine enemy and hath done me wrong, and many ſuch like pleas men bring to deceive themſelves withall.

1. Say that the world is bad, and but few are worthy, Reſp. what then? Doth the Husband man refuſe to plow and ſow or occupy a Farme, becauſe moſt ground is barren? This maketh him more carefull to chooſe his ſoyle, and more painfull in the manuring and husbanding therof: Excellently ſpeaketh Saint Chryſoſtome to the Point:Chryſ. de Lazàro con. 2. Tom. 2 col. 1350. What excuſes (ſaith he) and delayes would many make, if God had commanded us to ſearch out the life and converſation of the poore and then to ſhew mercy on them? But now God hath eaſed us of all this care; why then do we pluck upon our ſelves unneceſſary cares? It is one thing to be a Judge, an other thing to be a mercifull man: When we give an Alms, though it be to the unworthy, yet it is an Alms: If wee bee curious about the unworthy, perchance allſo the worthy may eſcape us. Now it is farre better to doe good to the unworthy for the ſake of the worthy,Nazianz. than not to doe good to the worthy for the ſake of the unworthy.

2. Say that he who asketh thy reliefe be wicked and unthankfull, and thou knoweſt him to be ſo; yet mans p. 88nature, is to be pittied in an evill man: So Ariſtotle ſometimes anſwered for himſelfe in the like caſe.Laert l. 8. cap. 1. …u…anitati dan…an ſi non ipſi homini, Ariſt. And he that gives an Almes unto a ſinner (not becauſe he is a ſinner, but) becauſe he is a man relieveth not a ſinfull, but a righteous poore man; becauſe he reſpects not his fault, but his Nature. Again ſet before thee the example of God himſelfe, who ceaſeth not to ſhew mercy to thoſe who blaſpheme his name. &c. Mat. 5.45. The force of this Argument compelled a Pagan to ſay: That it is the part of liberality to give to every one that asketh, therin and to imitate God. If thou doſt imitate God, ſaith he, give alſo to the unthankful.Seneca l. de benefi…tjs l. 7. c. 32 And again is he unthankfull? He hath therin not injured me, but himſelf: I have done my duty, when I gave, nor will I for this give more ſlowly, but with greater diligence; for what I have caſt away upon this man, I ſhall find amongſt others: Yea I will give unto the ſame man againe; and like a good Husbandman, I will overcome the barrenneſſe of the ſoyle with my care and painfull tillage, neither is it any great matter to give and looſe, but to looſe and give.

3. But he is mine enemy, Object. and hath done me wrong, ſhall I give to him?

Reſpon. Take the anſwer from the mouth of Saint Paul himſelfe, Rom. 12.20. Thou ſhalt in feeding him,Magnificentiſſime bonitatis eſt ut tuum quo que inimicum dil… gas, Aug. E…ch. c. 73. if he be hungry, and by other ſuch like works of mercy, Heape coales of fire upon his hea…; not to conſume him, but to purge away his rancor, and of an enemy to make him become thy friend.

You may read, 2 King. 6. How full of bloody purpoſes, the Syrians came to Dothan: Eliſha calls upon the King of Iſraell (whoſe fingers itched to be dipt in their blood, having all their throats at his mercy) to ſet bread and water before them that they might eat and drinke, and ſo ſend them away full of good cheare and jollity: This was done and they hereby were overcome: So that the bands of Syria came no more (by way of Ambuſh or incurſion) into the bounds of Iſraell, as you read, p. 89verſe 23. See a victory got and no blow given to them.

Philip King of Macedon being councelled to puniſh one Archadius, (who continually rayled on him;Plut.) would not; but when he met him ſpake kindly to him, and would ſtill be ſending to him gifts: And then willed his friends to enquire what he ſaid of him amongſt the Greekes: This they did, and told the King that he was now become a great praiſer of him, the King replied, I am then a better Phyſitian then any of you all.

It is likewiſe reported of him that the like courſe he tooke with Nicanor, and it had the like effect:Plut in Apol. reg. For ever after Nicanor in what company ſo ere he came would extoll and praiſe the King, which being related to him by his friends, he ſaid unto them, Videtis in noſtra est poteſtate bene vel malè audire. It lyeth in our power (you ſee) whether wee will bee well or ill ſpoken of.

The like I might tell you of Alphonſus King of Aragon, who ſent to one that rayled on him a Purſe of gold, and being asked the reaſon, he ſaid, Doggs when they barke muſt have their mouthes ſtopped with a morſell, and indeed (we ſee) the curſteſt doggs will by caſting them a piece of bread, be quieted; as Eſau was by Iacobs preſent which he ſent. This is then a moſt noble revenge and the onelyonly way to overcome an enemy. Shall I bring an Example nearer home? A malefactour (in birth and Perſon a comely Gentleman) was ſentenced by a Judge, in Perſon ſomewhat deformed; the condemned falls a tayling at the Judge, calling him a ſtigmaticall and bloody man. The patient Judge for that time reprived him till the next Seſſion, which being come and he produced; The Judge asked him if his choller were ſpent, he redoubles his invectives; The Judge reprives him again, as loath to let him die in ſuch a deſperate condition: After he ſends for him to his Chamber, asketh him if yet he were p. 90better pacified, ſtill he continues his raylings: The Judge ſaid, God forgive thee for I doe, and withall flung him his pardon: Wherat the Offender was ſo aſtonied, as that he would none of it, unles the Judge would pardon his malice and receive him into his ſervice; the Judge did ſo, and found him ſo faithfull, that dying he left him the greateſt part of his eſtate.

Quest. But are all bound to do this?

Reſp. The Papiſts ſay thoſe Scriptures, Mat. 5.45. Rom. 12.14, 20. and ſuch like are not delivered by way of Precept; but of Councell: If a man would be perfect ſo as to ſupererogate he muſt performe it, otherwiſe he may do well enough: But if we conſider the reaſons given to inforce theſe duties, Mat. 5 45. We ſhall find them Precepts, and every one who deſires Heaven ſtands therto obliged.

Indeed it is durus ſermo, and contrary to an unſanctified nature, which cauſed one Thomas Linacle preaching on thoſe words of Chriſt, Mat. 5.44. to cry out, O my friends, either this is very abſurd, or we are no Chriſtians: The Phariſees gloſſe pleaſeth well, Love your Friends, and hate your enemies, Mat. 5.43. Or if more, then to ſhew compaſſion to them that do ſubmit, if they be our Enemies, (which yet may be found in generous beaſts, as in the Lyon, &c.) Or if yet further, not to doe them harme, though they hurt us: But to bleſſe thoſe that curſe; doe good for ill, &c. this fleſh and blood (which ever is an Enemy to Grace) can no way brooke.

Queſt. How comes it than to paſſe that David did ſo often curſe his Enemies, did he doe well therein?

Reſp. Our Enemies are to be conſidered, Firſt, as our Private Enemies, or as Gods.

Secondly we muſt diſtinguiſh betwixt our own private cauſe, and Gods.

Thirdly, betwixt the Perſons of evill men, and the Actions p. 91of evill men. Now David when he curſed them, did not conſider them as they were his own Enemies, but as they were Gods; nor was it in his own cauſe that he curſed them, but in Gods and his Churches, according unto the rule of Paul, 1 Cor. 16.22.

Or if he did look upon them as his Enemies, than he uſed thoſe imprecations, not againſt their Perſons, but Impieties: So 2 Sam. 15.31. Act. 4 29.

Secondly, Davids imprecations were rather Propheſies of what ſhould befall, than Curſes of his own, as deſiring or wiſhing that ſuch things ſhould come to paſſe. And thus much for the uſuall objections made againſt the Perſons, yet there remains a Caſe or two to be reſolved ariſing from the doctrin delivered.

Caſe. If this be ſo that not the Perſon, but the neceſſity of the Perſon is to be regarded, what matter is it to whom we give.

Reſp. Turpiſſimum genus perdendi est inconſulta donatio, Unadviſed giving is the worſtkind of looſing; our Charity muſt be Wiſe as well as warme, therfore ſaith the Pſalmiſt, Pſalm. 41.1. Bleſſed is he that wiſely conſidereth the poore and needy. Now the poore and needy are diſtinguiſhed into many kinds by our Saviour, Mat. 25.35. The Hungry, Thirſtie, Stranger, Naked, Sicke, Poore, Priſoner.

There are weake ones, who have a failing or trembling hand, Levit. 25.35. There are our own poore, ſuch as are amongſt us within our own Gates or Pariſhes, Deut. 15.7. And there are poore of the Houſhold of Faith, Gal. 6.

Again, there are impotent poore, and there are impudent poore: The former are ſo through Neceſſity, either by birth; as thoſe borne Creeples, or Blind, or Fatherleſſe, &c. or by caſualty of loſſes, ſickneſſe, as the decaied Houſholder, the maimed Souldier and the like: The latter are ſo through Choice, they are poore, becauſe they are idle and lazy, and ſo will be poore: So our common Beggars and vagrant rogues (the blemiſh of our Government, p. 92and burthen of our Land) Now he doth wiſely conſider the poore, who puts a difference between poore and poore, Hierom in Ep. ad Paul.condition and condition: And (as Hierom ſaies) hath regard of the ſubſtance of Chriſt, that he doth not fooliſhly waſt it, nor inconſiderately give it, leaſt liberality be loſt by liberality, as the Wiſeman ſaid: The Religious are to be preferred before the Irreligious; and thoſe who have bin painefull and laborious before the ſloathfull and negligent, and ſuch as have walked inordinatly, concerning whom Saint Paul (long ſince) made an Order, that who ſo would not worke ſhould not eate, 2 Theſ. 3.10. that is (as I conceive) of the common ſtock and charge of the Church; that if nothing els yet hunger and neceſſity might compell them to labour, remembring alwaies that Nature be not deſerted in extream neceſſity: Plutarch. in Lacon.but (out of that caſe) they nouriſh Idleneſſe who ſuccour the Idler: As that Lacaedemonian ſaid to one who begged of him: If I give thee ought, thou wilt the longer coutinue thy idle life: For he was the cauſe of this thy reproachfull living, who firſt gave unto thee and made thee idle.

Caſe 2. Is it not lawfull than to give an Alms at our dores to common beggars?

Qui largiuntur indignis ca qua dignis conferri debebant, tria committunt abſurda, 1 Nam & ipſi jacturā ſaciunt, 2 Et in bonos contumelioſi ſu…t, 3 Et malos roborant materia vitiorum ſuppeditato.Reſp. It is not to be approved of, if without difference we give to all that come, as to looſe and idle perſons, (who are able to work and labour) For (beſides this that it heartens them in their lazy courſe, as alſo cauſeth the honeſt poore to be neglected, who otherwiſe ſhould be more liberally mantained, if ſuch idle droanes did not eat up their Portion.) It croſſeth Gods Ordinance, who would not have a common beggar in Iſraell, Deut. 15.4. And gives offence to the Chriſtian Magiſtrate (whom we are bound to obey in all things lawfull and indifferent) whilſt thoſe good and wholſome Laws made for reforming of this abuſe are diſobeyed and tranſgreſſed.

Caſe 3. What order are we to obſerve in giving Alms, or p. 93exerciſing works of mercy? Who are to be preferred and have priviledge above other?

Reſp. Principally, reſpect is to be had to the ſtate and condition of the parties without any difference of Perſons; according to the Doctrin that hath bin delivered, thoſe who are in extream neceſſity (and therby like to periſh) are firſt to be relieved (though they be our Enemies) and that before our deareſt friends, though likewiſe in great want. but if our eſtate be ſuch that we are not able to relieve all that crave our helpe, (being in the ſame degree of Poverty and Neceſſity) than the nearer any is unto our ſelves, the more muſt he be preferred.

Thus our wives next our ſ…lves, and before all other whatſoever, Epheſ. 5.28.

Then our Parents, who are to be preferred before our children, we being bound in nearer bonds of Nature to them from whom we had our ſubſtance and being than to thoſe who have from us ſubſtance & being; and owing more debt & duty unto them in reſpect of our being, birth & bringing up, than unto our children. And albeit ordinarily and in order of Charity we are to provide for our children rather than for our Parents, 2 Cor. 12.14. yet in great neceſſity we are more bound to our Parents.

After them our Children with the reſt of our Family, 1 Tim. 5.8. Theſe are to be relieved before all other, even before thoſe who are virtuous and religious, being not ſo near unto us in the bonds of Nature.

After theſe our ſpirituall Kindred muſt take place and be preferred in workes of Mercy before thoſe who are a kin unto us only in the fleſh, Pſal. 16.3. Rom. 12.13. Than they before any common friend, or Neighbour, and theſe before Strangers, and Strangers before Enemies.

Thus if our liberality cannot extend to all ſorts, we muſt ſtretch it as farre as we can according to this order; (there being an equality of eſtate, and the want and neceſſity p. 94being alike) (taking things in an even and equall compariſon:) And ſo when we are linked to any in many of thoſe bonds, we are to preferre them before any of thoſe to whom were are but bound in ſome one particular. As a gratious Child before a graceleſſe; a Religious Kinſman and Neighbour before one irreligious. As a Center out of which iſſueth many Lines, the farther they are extended from the Center they are the farther diſ-united amongſt themſelves; and the nearer they draw to the Center, the nearer they are united: So the nearer they draw to God, the nearer they ſhould be to us, and more beloved of us, Phil. 16. How much more unto thee, ſaith Saint Paul to Philemon, both in the fleſh and in the LORD. And ſo much for this Point. Myſtically,

Doct. Chriſt is the good Samaritane, by whom alone wee have Salvation and deliverance: To this the Scripture beareth witneſſe,Samaritanus iſſe ipſe eſt Salvator Chriſtus Samaritanus cuſtos interpretatur & ideo ipſe Dominus ſignifica tur hoc nomine, Aug. quaeſt. Evang l. 2. ca. 19 & Hypog, l. 3. Mat. 1.21. Acts 2.36. & 4.12. 2 Cor. 11.4. Phil. 2.10, 11. Acts 16.31. Luk. 1.47, 68, 69. 1 Tim. 1.15. 1 Iohn 4.1. Luk. 4.18. Rom. 7.25. We want not humane Authority to back this. The Samaritane is Chriſt (ſaith Theophilact.) So Saint Auſtin by the Samaritane underſtands Chriſt (For it ſignifies a Keeper) and he was thus upbraided, thou art a Samaritane. Thus Ambroſe, Melancthon, Aretius with divers others.

Reaſon Iohn 6.27. 1 Cor. 1.30. Him hath God the Father ſealed; God hath ordained and called him hereunto, and given him alone Commiſſion and warrant to deale about the buſineſſe of mans redemption and ſalvation.

2. As he only had a Calling to go about this work, So he only had Power and Ability. Thoſe neceſſary conditions required to our help and ſuccour were performable by no other creature: Who could reſcue out of the hands of the ſtrong man, but he? Who could ſatisfie, but he? Rom. 3.26. Heb. 2.14. Who could reſtore p. 95to life, but he who was God-Man? no other could, therfore he or none.

Vſe 1 We may than hence firſt inferre, that to whomſoever Chriſt is not revealed nor made known,Iſa. 53.1.Isa 53:1 from them Salvation (as yet) is hidden, Epheſ. 2.12. Salvation is by Chriſt, no Chriſt, no Salvation to be had. Are not they much miſtaken who think all ſhall be ſaved. There were, and are Nations amongſt whom the name of Chriſt was rever heard, Romans 15.20. Even at Athens the name was new, and for the novelty of that ſtrange God they deſired to heare Paul further, Acts 17.18, 20.

True it is, God hath ſet up his Sonne for a Standard to draw all people to it, yet what the better, if we have no Eyes, nor will to look up? The Sunne is ſet in the Heavens for a publike light, yet it benefiteth none but thoſe who have Eyes, and open them to admit, and make uſe of that light. A Court of Iuſtice or Equity is a publik Sanctuary, yet it actual…y relieveth none, but ſuch as fly unto it: Chriſt is a publik and univerſall Salvation, ſet up for all commers, and appliable to all particulars, Iohn 3.16. Heb. 2.9 But all this is not beneficiall to life, but only to thoſe that receive him, and that many receive him not is evident, Iſa. 53.1.

Vſe 2 Secondly, it may ſtay the heart of every poore wounded ſinner, who lies groaning under the ſight and ſence of his ſpoyled condition; For ſee, it is not an eſtate paſt hope: There is a Samaritane who is willing, and able to recover thee and worke thy cure. Surely this only is the board that muſt help to eſcape the wrack, no comfort in any other thing after the Prieſt and Levite have looked on us and paſſed by, but in this news of the Samaritans comming.

When Noah was in the Arke, if he looked downward he ſaw nothing but ſinking, drowning, &c. if he looked upward nothing but Beares and Tygers; yet in the midſt of all this he had the Arke to comfort p. 96himſelfe withall: Thus thou lookeſt upward, downeward; without thee, within thee and every thing affrights thee, till thou lookeſt on Chriſt and there thy heart reviveth.

Saint Paul, Rom. 7.24. ſinking (as it were) under an unſupportable loade, A body of ſinne and death, which he carried about with him, cryes out in an Agony, Infaelix ego, wretched man that I am: His ſins ſeemed to be ſo many, his tranſgreſſions ſo fowle, that he counted himſelfe miſerable and wretched in reſpect of them: Finding himſelfe ſinking he gets hold upon this twig. there he hangs: I thanke God through Ieſus Chriſt my Lord, q. d. yet I hope God hath ſent his Sonne into the world to ſave ſinners, of whom I beleeve my ſelfe to be the cheife. Through this cranny let light enter into thy ſoule.

Vſe 3 And let us learne to receive this Doctrine of Salvation, by Chriſt, with all poſſible joy and affection, Luk. 2.10, 11.

There is matter of joy to the Patient, to heare from his Phiſition that his diſeaſe is cureable: To the client to h…are from his Councell that the day is his: To one condemned to heare from his friend that a pardon is obtained.

It is a ſweet thing to be ſaved from fire, from water, from the ſword, from Peſtilence; but to be ſaved from our ſins is a farr greater matter. Therfore the joy ariſing thence, ſhould farr exceed the joy that ariſeth from any thing of that nature, this joy ſhould be like Harveſt joy.

Such ſtrong affections have the godly (ſenſible of their ſins and miſery) borne to this doctrine of Salvation by Chriſt, as that the very name of IESƲS hath bin ſweeter to the ſmell of their ſoules than roſes and violets to the outward ſenſe.

Nomen cum roſis violiſ que natum,Mart. Epig. l. 9.

Quod Hyblam ſapit, Atticoſ que flores,

Quod nidos olet avis ſuperbae,

Nome nnectaredulcius beato.

p. 97Nothing reliſhed Saint Auſtin without it, and therfore in his Confeſſions ſpeaking of the great delight he tooke in Ciceroes Hortenſius profeſſeth that the heat of his delight was abated only upon this ground, he found not in that Book the Name of Chriſt. Saint Bernard was the like affected; Si ſcribas non placet, niſi legam ibi Ieſum, &c. If thou writeſt unto me thy letter doth not pleaſe me unleſſe I reade there Ieſus: If thou conferreſt thy Diſcourſe is not ſweet without the name of Ieſus. A name it is highly advanced by God himſelfe above all names, Phil. 2. 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.John 1:37but 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 p. 98hands, 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 return… 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 p. 99his 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.