The Good Samaritan, Part 13
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, …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 followers, 2 Pet 2.15. Iude 11. He is a meane perſon that drawes not ſome Clyents after him; Even Theudas and Iudas ſhall have their foure hundereds to accompany them.
Vſe 1 Which diſcovers the folly of thoſe who beare out all Reproofs with this, They are not ſingular. And who is? Did you ever know Adultery, Drunkenneſſe, &c. to be without Clyents? As Eliphaz ſaid to Iob 15.7, 8, 9, 10. So ſeemes the ſinner to ſpeake? Am I the firſt in wickedneſſe that was borne? Do I reſtraine ſinne to my ſelfe, what know I that others know not, or do I that others have not done before? With us are both the aged and the gray-headed much elder then thy father. But let me tell theſe, the way is broad that leads to Hell, and there be paſſengers enough to accompany ſuch as are bound that way. Singularity is a fault in many; yet it is a virtue (and ſo to be eſteemed) when vice growes into faſhion, Mat. 5.46.
Vſe 2 See then that we be not infected with the contagion of bad example: There will want no enticements unto evill if we have any inclination that way: We need not be the firſt inventors of the trade; there are who be before us, and divers will accompany us: The yce is broken for us; the path beaten out; and no inducements wanting to bring us into the ſnare. Our watchfullneſſe therefore ſhould be ſo much the more, eſpecially conſidering the proneneſſe of our nature apiſhly to imitate the worſt. Let but Corah kindle the fire two hundred and fifty Captaines will bring ſtickes to it, and all Iſraell will be ready to warme themſelves at it beeing kindled.
Further in that the Levite (who was inferiour to the Prieſt) followed after in the ſame Path and Practiſe; Note
Doct. Inferiours uſually follow the example of their Superiours, As the one doth ſo doth the other, Pro. 29.12. Luk. 23.11. Gal. 2 13.
The very Heathen had their Imaginary gods for guides, as Iupiter, or Mercury: them they invocated, them they imitated: Auguſtus a learned Prince filled Rome with Schollers; Tiberius with Diſſemblers; Constantine with Chriſtians; Iulian with Atheiſts; nor is there any ſuch authority given to ſinne as by the example of Superiours. There is a double beneficiall Uſe to be made of this.
Let them that are in Authority and place looke in a ſpeciall manner to their lives. It is the unhappy deſire of wickedneſſe to be the ring-leader of ſin: Every acceſſary is faulty enough, but the firſt Author is abhominable, a… was Ieroboam, of whoſe fact all agea ring with the accent of diſhonour, Ieroboam the ſ…nne of Nebat that made Iſraell to ſinne. Imitators of evill deſerve puniſhment, the abettours more, but there is no Hell deep enough for the leaders of publik wickednes: eminent perſons in ſinning (with Sampſon) pull down theſe pillars of goodneſſe that ſhall not only quaſh themſelves, but be the ruin of thouſands. Their facts become examples, their examples Laws; and it is uſuall with men to follow the Law of Fact, before the Law of Faith.
We read Ezra 9.2. When the people had taken them ſtrange wives of the Idolatrous Nation; it was told Ezra and with this addition that the heads of the Princes and Rulers were the cheife in this matter. And Numb. 25.4. We read that God charged Moſes to take the heads amongſt the People and to hang them up: In the practiſe of ſinne the chiefe and the moſt eminent are uſually moſt faulty; For the multitude (as we ſay of Bees) will follow their Maſter. If Ieroboam will ſet up Calviſh Deities, he ſhall be ſure of brutiſh ſubjects.
From whence hath growen all our ſtrange diſguiſes, Fantaſticall faſhions, painted faces, apiſh geſtures, but from the example of leaders? Theſe are the party coloured rods after which inferiours conceive: Till ſin got courage from their example, it went about like a fatherleſſe child, every one did ſhut their doores againſt it, but when once Superiours tooke it in, Inferiours foſtered it, and now it ſtands up in defiance: Though it be a baſtard, it dares challenge the true heire, and wrangle for the inheritance. You that are above others give good examples, be not to others examples of tranſgreſſions leſt God make you examples of deſtruction in the end.
Vſe 2 Secondly, this concerns inferiors; ſeeing we are al apt to follow, let vsus caſt our eyes upon thoſe patternes that are beſt worthy, and preferre thoſe. Vice ſhould have no whit the more credit with us, becauſe perſons eminent and great do practiſe it, they are Superiores caet…ri…, but there is Superior ſupremis. Eccleſ. 5.8. He that is higher then the higheſt regardeth it, and there be higher then they. There is no reſpect of Perſons with God, the pooreſt may ſay to the richeſt, as the Malefactour to his fellow on the croſſe, Thou are in the ſame condemnation with us: Say not then, I did it, but there were better then I did ſo: Such were in the Company whom I durſt not diſpleaſe, &c. It is better to preferre Gods honour, then mans humour; and at that day when Scepters and Sepulchers, ſhall be all one, you will finde that there is no Protection in any Lord againſt the Lord of Hoaſts.
Againe obſerve we,
Doct. Evill doers are very like in their behaviour and manners; As the Prieſt did ſo [likewiſe] the Levite, The world is conformable unto it ſelfe. Rom. 12.2. So 1 Kings 15.3, 26, 34. & 16.2, 26, 31. 2 Kings 8.18, 27. & 13.6, 11. 1 Kings 17.8. & 21.21. Iude 7. One uncleane Perſon imitates an other, and verſe 11, one Conſpirator followes the tract of another. So 2. Pet. 2 15. Sorcerers imitate Sorcerers, and Act. 7.51. As the Father did ſo do the Children.
Reaſon And no marvell, ſeeing they are Children of one Father: They walke by one Law: They are guided by one ſpirit; and ſo cannot but walk in one and the ſame way, Pſ. 1.1.
Vſe It may teach us to beware how we follow ſuch; if we would not be branded for ſinners, let vsus not conforme unto their practiſes, The world will ſweare and lye, couzen and defraud, that it may grow rich: If we do [likewiſe] we conforme unto the world. The world like a Weather-cocke turnes with every wind, if we do [likewiſe] we then conforme unto the world. The world is impatient of reproofes, and will not endure to be told of its faults; if we do [likewiſe] we then conforme unto the world: And in ſo doing can we expect to be diſtinguiſhed from the men of this world either here or hereafter?
So much for the Letter: of the Myſtery yet further.
This Levite and Prieſt, who here paſſed by without helping the wounded man. (though they looked on him) no…e forth unto us the whole Moſaicall Law with the Sacrifices and Ceremonies of the ſame:Sacerdos & Levita praetereuntes legem & ſacriſicia vet. Teſt. denotant. Chryſoſt. All which look on man fallen, and diſcover his ſin, but can neither help nor cure: they leave man ſtill wounded, powring in neither oyle to ſupple, nor wine to cleanſe.
The firſt Concluſion we lay down is this,
Doct. Man was not wounded by the Law: The Prieſt and Levite did not wound this man: They were not the Theeves, though they did neither helpe nor heale him.
The Law than is not the proper cauſe of death to any; it doth not properly, as a working cauſe, wound the ſoule of man nor make him lyable to damnation.
There was (you know) condemnation enough in the world between Adam and Moſes, before the Law was publiſhed anew, and however it be true that the Law ſhall proove a Condemning and a Judging Law to all impenitent ones and unbelievers; yet this was not the primary intention of it▪ no more than it was of the Goſpell to condemne men by it, which yet will be a ſavour of death unto death to all that deſpiſe it, Deut. 30.15. Lev. 18.5 Eze. 20.11. Rom. 10.7, 18.
Object. But, Ezek. 20.25. I gave them Lawes that were not good, and Iudgements whereby they ſhall not live?
There be three ſorts of Lawes or Precepts. 1. Mala, as Mich. 6.16. the Statutes of Omri. 2. Non bona, as the Ceremoniall Law. 3. Bona. So the Morall Law. Now thoſe Lawes there ſpoken of were the Laws of Ceremonies, which the Lord calls not good; becauſe they could bring nothing to perfection, being but ſhadows of things to come, Heb. 10.1. But the morall Precepts are juſt and holy, and the man that doth them ſhall live by them, Gal. 3.12.
Object. 2. 2 Cor. 3.…. It is the miniſtration of death?
Reſp. So it is accidently (as we ſhall ſhew anon) not becauſe there is any imperfection in the Law, but from the weakneſſe of the fleſh, which is not able to keepe the Law; whence it propounding a curſe to all that do not keepe it, and ſhewing withall no meanes to avoid it, man is affected to it as to an enemy, that ſeeks his deſtruction and ruin, ſo that this ariſeth not from the Law, but the infirmity of the fleſh.
Vſe. Such then as thinke it is the proper work and effect of the Law to wound the ſoule, and diſquiet the heart, are much deceived; the proper cauſe of that is our own guiltineſſe. The Phyſitian that ſhewes me a diſeaſe is not the proper cauſe of the diſeaſe: So judge we of the Law.
Secondly, in that neither Prieſt nor Levite did help this man, Obſerve we,
Doct. There is no Salvation by the Law, Though death properly be not by it, yet it cannot cure nor ſave. See Gal. 3.21. Rom. 8.3. Act. 13.25. Heb. 7.19. & 10.1.
Reaſon. The Reaſon the Apoſtle gives, Rom. 8.3.the Law by ſinne is become weake and unprofitable to the purpoſe of Salvation and Juſtification. It is not weak either in Precept or in Doctrine, but only in juſtifying of man; and this not in it ſelfe, but by accident; becauſe we are naught and not conformable unto it; for if we could perfectly keep it, it were as able to juſtifie us now as ever.
There are three things required to the juſtifying of us before God; all which are impoſſible for the Law to doe.
1. To offer us forgiveneſſe of thoſe things we do againſt the Law; Now the Law accuſeth, but abſolveth not.
2. To work Faith in us to lay hold upon forgivenes being offered, which the Law cannot ingender.
3. To put ſtrength and power into us, that we may be able to keep the Commandements of the Law to the ends of our lives, All which are impoſſible to the Law: It inſtructeth what to do, but miniſtreth no ſtrength to do what it bids,Praecipit non adjuvat; Lex offert, & affert Evangelium. (that is the office of the Goſpell) For theſe purpoſes the Law is weak, uneffectual and feeble, but that commeth not from the Law, but from our Fleſh and corrupt nature. A carver cannot cut the Image of his Prince on a rotten logg, but that is no fault of the Carvers; The Law hath skill to juſtifie, but cannot do that feat on our rotten nature.
Ʋſe Vain is the hope of thoſe who look for Salvation from the Law, whither Ceremoniall or Morall, many pleaſe themſelves in Ceremonies, other with their good deeds: Theſe will be found too weak to effect it.
Papiſts in a ſpeciall manner might do well to ſee their errour, who ſuppoſe the Law (even ſince the fall) to be propounded as a means of Juſtification (at the leaſt) in the ſight of God.
Object. But it is improbable that God would give a Law that none can keep, Promiſe life under an impoſſible condition, and damne for that, which man hath not ability to obſerve.
Reſp. 1. When God firſt gave the Law, it was poſſible to be kept by man; he had ſtrength by Creation given him proportionable to the duties in his Law injoyned: Shall not the Land-lord challenge his rent of his tenant? What doth God more.
2. That the Law is impoſſible to be kept is not Gods fault, but ours, as I ſhewed, Rom. 8.3.
3. God by ſuch exaction aimes at this, to bring us to an acknowledgment of our miſery, that ſo in Chriſt he may have mercy on us, Rom. 11.32.
A third Concluſion is,
Doct. Sinne is ſeene and diſcovered by the Law. As this Priest and Levite came and looked on the man and ſo diſcovered him: So doth the Law, See Rom. 3.20. & 5.20. & 7.7. And in this reſpect it is ſaid to be a Glaſſe, Iam. 1. Given to the diſobedient, 1 Tim. 1.5.
This it doth. 1. In diſcovering the depth and fouleneſſe of ſinne, the guile and deceit of the heart by nature, giving ſome evidence to the ſoule of the horrid vengeance due therto.
2.Rom. 3.19. Gal. 3.10. By applying wrath to the ſoule in particular, pronouncing him to be a curſed Creature in reſpect of it, and expoſed to all that wrath which ſin hath deſerved.
3. By awaking the Conſcience, begetting in a man the ſpirit of bondage and feare, ſo as that a man knows not what to do,Act. 2.37. nor which way to turne. And this the work of the Morall Law in reſpect of ſins diſcovery.
As for the Ceremoniall part of Moſes Law that likewiſe was a help this way; the Iewiſh waſhings, Sacrifices, Rites, &c. Did no other then diſcover our miſery and the penalty due unto tranſgreſſion, and ſo ſend us unto Chriſt, that by him our wounds might be healed.
Vſe Hence we may ſee the Reaſon why ſo few are ſenſible of their naturall condition: The Law hath not yet looked on them. Hagar cried in her affliction and was heard: So he who is under the Law, and hath his conſcience awakened by it, will ſo cry as to be heard, Acts 2.37. & 16.
It is truly ſaid, Our hearts are all of ſin, but our eares are all of Mercy: He that will pleaſe us with a Song muſt ſet it to the Tune of the Goſpell: We can heare nothing but Pax vobis, and ſee nothing but Ecce agnus: As if the Law were of no further uſe, like an old Almanack out of date.
But the Law is to be preached and that in its own fearfull ſhape, in Thunder, Fire, Tempeſt, Darkeneſſe, Heb. 12.18. that ſo the conſcience may be convinced, and roome made and welcome prepared in the ſoule for Chriſt, which will ſcarce otherwiſe be.Hag. 2.7. The Prophet tels us, God muſt ſhake the Nations before the deſire of the nations will come; ſo wedded we are to our ſins, as that there will be no acceptance of mercy on faire terms. But of the uſe of the Law, together with the Abrogation therof, more ſhall be ſaid in the laſt point.
A fourth Doctrin or Concluſion hence is,
Doct. The diſcovery of ſinne is rather an accident then a naturall and proper worke of the Law. It is by Chance (you ſee) that the Preiſt and Levite came this way.
Primarily and originally the Law was given. 1. To be a rule of life. 2. For a means of Salvation by keeping therof, Lev. 18.5. But now after the Fall there were other ſecondary and inferiour Effects therof; wherof this was one principall, See Gal. 3.19. As for the Law of Ceremonies they were added to help the Iewes infancy, and fitted to their capacity and nonage, and ſhewed what was ſin ex accidente and indirectly.
Vſe. 1 This ſhould teach us to admire Gods Wiſedome, who out of darkneſſe can bring light, and ſo order ſinne as that it ſhall make for his Glory and the good of man.
Vſe. 2 Alſo in looking on the Law, look not on it, as the principall of our good; or as the Glaſſe to behold our perfections (as the Papiſts do) but accidentally to diſcover our blemiſhes. It is by accident that it doth inrage and ſtirr up luſt, Rom 7. It is by accident, that it doth puniſh and curſe ſin; (for puniſhment in no Law is the main intention of the Law-giver) and that ſin is diſcovered it is by accident too; for had there bin no tranſgreſſion there had bin no need of this.
The laſt thing to be obſerved is,
Doct. That the whole Moſaicall Law hath its paſſe, it goes its way and gives place to another: So you ſee the Prieſt and Levit did before the Samaritan came, ſee Luk 16.26. Rom. 7.4. Heb. 7.16, 18. Ier. 3.16.
This was typified by Moſes and Ioſhua, Moſes led to the ſight of Canaan, but then gave place to Ioſhua, who gave entrance. And by Moſes Sepulcher which could no way be found, which might ſignifie the paſſage of the Law upon Chriſts comming: So by Iſaac and Iſhmael; Gen. 21.10, 14Iſhmael ſerved Abraham and Sarah till Iſaac was born; but then he leaves the Family, and was put away with his mother: So the ſervice of the Law is needfull for the Church till Chriſt be come and formed in us, Gal. 4. 1, 5, 19.31.
The renting the Vaile of the Temple from the top to the bottome (and ſundry other things which I ſpare to ſpeak of) did teach us this truth.Mat. 27.51.
Queſt. But is the Law wholy abrogated and aboliſhed?
Reſp. Remember the Law of Moſes was threefold, Morall, Ceremoniall, Iudiciall; that part which was Iudiciall, was the doctrine of thoſe externall actions, wherby the civill Common-wealth of the Iewes was to be governed. Theſe are two wayes to be conſidered.
1. As they concerned the Iewes, as men in a common and generall rite: The foundation of theſe is morall and ſo perpetuall in the nature and equity of them.
2. As they concerned the Iewes in a Perſonall, Nationall, or ſingular rite, as that Law of raiſing up ſeed unto the brother, Deut. 25.5. Such as theſe are me…rly Iudiciall, and ſo aboliſhed, Chriſtians not being bound to rule their Common-wealths after that forme.
That part of the Law which was Ceremoniall belonged to Eccleſiaſticall buſineſſe (as the former did to civill) and concerned Sacrifices, Sacraments, and other rituall obſervations; This tooke its mortall wound by the death of Chriſt, and with him died: For as it had Vigorem a Chriſto relationem ad Chriſtum; ſo it had conſummationem in Chriſto: He gave ceremonies their beginning, and he alſo hath given them their ending.
True it is this Law was not preſently throwne into the grave, but (according to the ſeemly buriall of humane bodies) they had their funeralls and were brought with ſolemnity to their Sepulchers. And he that revives them, ſhall not be in Auſtines judgement, Pius funeris deductor, Aug Epiſt. 19 ad Hier.but Impius Sepulturae violator; not a devout ſolemnizer of the Funerall, but a prophane raker in the grave, and the violator of quiet ſepulture.
Quest. But did all Ceremonies then utterly dye.
Reſp. We muſt here diſtinguiſh betwixt Ceremonies: Some Ceremonies in the old Law were mixt (being naturall and Ceremoniall) as for the Elder to have a double portion; here take away the Ceremoniall part as it figured Chriſt: So the Naturall part of giving the Elder a double portion may be preſerved.
Thus cities of Refuge were appointed to ſave the mankiller from the Revenger of blood: There was a Ceremonie annexed to this Law, that they ſhould ſtay untill the death of the High-Prieſt in the Cityes of Refuge: Take away that Ceremony and the equity of the Law may ſtand, and Cities of Refuge be kept, that thoſe who caſually kil be not ſlain.
Again, ſome Ceremonies in the old Law were typicall, figuring Chriſt: Theſe are dead, yea deadly in reſpect of Uſe: Of uſe (I ſay) but not in regard of Reading, Hearing, or having inſtruction from them.
Others are Ceremonies of Order: Theſe ſtill remain; for Chriſt came not to deſtroy Order: God muſt be ſerved with the body, and therfore of neceſſity there muſt be ſome outward obſervances. Provided, Firſt, for number they be few. Secondly, for ſignification plain. Thirdly, for obſervation ſimple, far from oſtentation, farther from ſuperſtition.
So that this makes neither for Iewiſh nor Popiſh Ceremonies: As for thoſe Ceremonies of the Old Teſtament, they are not fit for us, the Church being now paſt her infancy and come to maturity of age. Saint Auguſtin tells of a Youth who came to Vindecianus a Phyſitian,Aug. Epiſt. 19. ad Ma…cel. and was cured of his diſeaſe, after when he was growne to be a man, he fell into the ſame diſeaſe again, and applied the ſame receipt which he had uſed before in his Youth, and it almoſt killed him; He came to the Phyſitian and complained of his Phyſick: the Phyſitian replyed, it was no marvell, for that might be wholſome to him when he was a youth, which now he was of age would be deadly.
Thus the Ceremonies of the Law were profitable for the Iewes being Children, and taken at the Commandement of God; which now to us, who are become men in Chriſt, would be mortall.
And for Popiſh Ceremonies they rather become the whore of Rome then the Spouſe of Chriſt. True it is the Spouſe of Chriſt cannot be without her Borders, and her Laces, yet ſhe may not flaunt it like an Harlot, but be ſoberly attyred like a chaſt and grave Matron. The Church of Rome loades her ſelfe with a heap of gaudy Cerimonies which they obtrude upon the people, as principall parts of Gods ſervice, yea worſhip them and bind mens conſciences unto them on pain of damnation, and ſo fall under Auſtins cenſure, digging into the graves of the dead for putrified and rotten reliques.
The Morall part of the Law is that which preſcribes the rule of a godly and upright life, being divided into two Tables, the former concerning God, the other our Neighbour. Now this Law in Conſideration of the Elect is aboliſhed by the comming of Chriſt, and that both Quoad damnandi vim, as Rom. 8.1. and Quoad dominandi vim, as Rom. 6.14.
Notwithſtanding this; It hath the office of a Schoolemaſter, Gal. 3.24. Now the office of a Schoolemaster is double, Dirigere & Corrigere; Arctius.So the Law directs and corrects: By feare of puniſhment it keeps under the Old-man, (the remnants wherof are yet in the beſt) and it directs and inſtructs the new man in the waies of God: The Law ſends the Elect to Chriſt to be ſaved, and Chriſt ſends us back again to the Law to learn Obedience.
In conſideration of Ʋnbeleevers and Impenitent ones this Law is no way aboliſhed; It ſeemeth to convince them, and condemne them without all hope of mercy; as for the other two profitable Uſes it is no whit availeable unto them through their own default.
The Antinomians then, who take away all uſe of the Law may ſee their folly. Chriſt met with none on the mount in his Glory, but Moſes and Elias; the Law giver and the Law-reſtorer: to ſhew that he did not only come to fullfill the Law, and inſtitute the Goſpell, but even to reconcile the Law and the Goſpell: We muſt obey what God commanded by Moſes, and what we cannot performe is ſupplied to us by our Beliefe in IESƲS, Luke 16.16.
Object. The Law and the Prophets were till Iohn: why ſhould we now have to deale with it?
Reſp. They were untill Iohn as a Preparation and Prediction of Chriſts comming: He being come that Preparation and Prediction is ended; but ſtill both Law and Prophets do remain, both to confirme us in the Faith of Chriſt and direct us in the way to Chriſt. Therfore Malachi the laſt of the Prophets in the very point of his paſſage towards the prediction of Chriſt, and of Iohn the Baptiſt, ſeales up the Old Teſtament in his laſt Chapter with, Remember yee the Law of Moſes my Servant. A man may not forget his Schoole-maſter, becauſe he hath learned his leſſon: And to this we have a harmony of the Confeſſion of all Chriſtian Churches, Helvet Confeſ. Artic. 12. Gallica Confeſ. Artic. 23. Aug. Confeſ. Pag. 127. Scot. Art. 15. Belg. Con. Art. 25. Argentivenſis Conf. cap. 12. Auguſt. Conf. Art. 6.
Vſe 2 If it be ſo that the Law hath its Paſſe, ſtay it not by the way: Seek not for life and Juſtification where it is not to be had; The Law can looke upon you and further exaſperat (as this Prieſt and Levite did) but it can do no more; thanke it for this, and welcome Chriſt. But if you look for Salvation by the Law, Chriſt ſhall profit you nothing.
The lower the Sunne is, the higher is your ſhadow: and the higher it goes the ſhorter the ſhadow is: Whilſt the Sunne is before you the ſhadow is behind you; and you ſee it not, but turne your back upon it, and you ſee nothing but ſhadowes: So whilſt you look on Chriſt you will ſet by the Law of Ceremonies, but if you turne your backes upon him, Ʋmbra rerum will be your ruine.
Abrogation is a plauſible doctrine in popular eſtates, Proclamations concerning immunities from Tributes, is wonderfully well taken, ſuch ſhould this Doctrin in Divinity be: It is one of the great gifts and endowments beſtowed by God on his Church, we ſhould therfore joyfully entertain it, and stand faſt in that liberty, wherwith Chriſt hath made us free, Gal. 5.1.
OnelyOnly take we heed that we abuſe not our liberty, and we abuſe it when we uſe it as a Cloake of maliciouſneſſe, 1 Pet. 2.16. when we plead it for a defence of ſin: but we are made free from ſin that we may be the ſervants of righteouſneſſe, Rom. 6.18.
Secondly, when under pretence of Chriſtian libertie we refuſe to obey authority in things of an indifferent nature, 1 Pet. 2.16.1 Pet. 2.16. The objection ſeems to be this in hand, We are freed (might ſome ſay) from Ceremonies or Ordinances in things indifferent. The Apoſtle anſwers, that our liberty ſhould not be made a Cloake for our ill affectedneſſe towards authority; for the Law of God muſt ſtill direct, and that wills us to honour our Magiſtrates▪ and in what more then in obeying in ſuch things as are indifferent; And ſo much for the firſt part of this Parable, proceed wee.
But a certaine Samaritan as he journeyed came where he was, &c.Text. Verſ. 33.
The Prieſt and Levite paſſe by without ſhewing any compaſſion. A third man comes, and he a Samaritane, who ſhews him mercy.
By the way learn,
Doct. The moſt want mercy; For one that ſhews it, two ſhew it not, 1 King. 19. Rom. 11.3. Ieremy 3.16. Iſay, 57.1. Hoſea 4.1. Amos 8.6. Pſalme 12.1. 2 Tim. 3.2.
Reaſon. And no marvell ſeeing there are ſo few righteous, Iſay. 57.1. Iniquity abounds, therfore the love of many waxeth cold: And few there are that have taſted of Gods Mercy in Chriſt.
Secondly, thoſe, who were, are not; God hath houſed them before the ſtorm comes, They are taken away from future evills. Iſa. 57 1.
Vſe. Shall not the Land then tremble for this, and every one mourne that dwells therein, Amos 8.8. There was a Church called Philodelphia, brotherly love, but where may it now be found? Run ye, Ier. 3.1.go to and fro through the Streets of our Hieruſalem, ſee now and know and ſeeke in the broad places thereof, if you can find a man, if there be any that ſheweth Mercy, that ſuccoreth the needy, and I will pardon.
The Common-wealth takes up the ſame complaint, whilſt thoſe that ſhould bee Eyes to the blinde, Iob 24.15.pluck out their Brethrens eyes, and make them blind, whilſt they grinde their faces who ſhould cheare them; and robb them of their garments who ſhould cloath them.Mich. 3.2. Where is Mercy?
Whilſt there are (almoſt) as many Nimrods as Great ones, and Tyrants as Land-lords; whilſt Rich men eat up the Poores Commons, and take away the bread that belongs to children, giving it to Dogs, to Kites, that they may be ſtuffed up, and gorged in their mews, whilſt Chriſt Ieſus in his diſtreſſed members hath his face withered, back naked, &c. Where is Mercy?
Whilſt men turne bread into ſtones (A trick beyond the Divell) ſelling good land to build fine houſes, turning the ſmoake that aſcended the Chimnies of their fore-Fathers, relieving edifices, through their own noſtrils: Whilſt there is ſo much Pride, ſo little Pity, great Feaſts, little Charity, huge Barns, ſmall Alms, &c, where will you go to find out Mercy.
We read that it was the uſe of the Romane Conſors once in a yeare to call the Citizens before them, and take account how the Lawes were obſerved in all their Provinces, A meſſenger was commanded to call the Good-men before him; He went unto the Temples and to the Tombes of ſuch as for their virtue in their life-time were moſt renowned, and called every one of them by their names, ſummoning them to appeare before the Cenſors: for which being reprooved, he thus anſwered, that ſickneſſe and age had worne out all the Good-men of the City, ſo that he was driven to go unto their Sepulchers, none being left alive amongſt them worthy of that name. You can apply it.
The Prophet ſometimes when righteouſneſſe was taken up into the Clouds, and the Earth void of it cries unto the Heavens that they would drop downe Righteouſneſſe again: So let us, ſeeing the want of mercy amongſt men, cry out, O ye Heavens drop downe mercy; And with David, Helpe Lord, Pſal. 12.1. Lamenting much the decay of it, as God expects, Iſay. 57.1. And by our indeavours ſet her up once more, every one ſhewing mercy to his brother as we are exhorted, Zach, 7 9. 1 Pet. 3. Coloſ. 3.12. Luk. 6.36. So when others miſſe of mercy (as mercileſſe people will, Iames 2.13.) We ſhall find it; for, Bleſſed are the mercifull, Mat. 5. This in Generall, come we to Particulars.
The Perſon ſuccouring is here deſcribed, firſt by his country or Nation, ſecondly by his humanity and mercifull diſpoſition. By Nation he was