The good Samaritane A sermon preached at the parish-church of St. Magnus the Martyr, by London-Bridge, the 13th Sunday after Trinity, being August 25. 1700, upon the Holy Gospel for the day. Printed at the request of the church-wardens, and others of the chief auditors, and humbly dedicated to Sir Charles Duncombe, Knight, and alderman of the ward of Bridge. On account of the most unwonted sort of charity, and noble generosity, which the City of London, and particularly the parish of St. Magnus has lately tasted of. By Richard Holland, M.A. chaplain to His Grace the D. of Richmond, curate of St. Magnus, and lecturer of Alhallows the Great. Holland, Richard, 1679-1706. 1700 Approx. 51 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A44165 Wing H2434 ESTC R215288 99827203 99827203 31619

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Early English books online. (EEBO-TCP ; phase 1, no. A44165) Transcribed from: (Early English Books Online ; image set 31619) Images scanned from microfilm: (Early English books, 1641-1700 ; 1888:17) The good Samaritane A sermon preached at the parish-church of St. Magnus the Martyr, by London-Bridge, the 13th Sunday after Trinity, being August 25. 1700, upon the Holy Gospel for the day. Printed at the request of the church-wardens, and others of the chief auditors, and humbly dedicated to Sir Charles Duncombe, Knight, and alderman of the ward of Bridge. On account of the most unwonted sort of charity, and noble generosity, which the City of London, and particularly the parish of St. Magnus has lately tasted of. By Richard Holland, M.A. chaplain to His Grace the D. of Richmond, curate of St. Magnus, and lecturer of Alhallows the Great. Holland, Richard, 1679-1706. [8], 28 p. printed for J. Back at the Black Boy on London-bridge, London : 1700. Reproduction of the original in the Lambeth Palace Library.

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eng Bible. -- N.T. -- Luke X, 37 -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2005-12 Assigned for keying and markup 2006-04 Keyed and coded from ProQuest page images 2006-06 Sampled and proofread 2006-06 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

The Good Samaritane. A SERMON Preached at the Pariſh-Church of St. Magnus the Martyr, by London-Bridge, The 13th Sunday after Trinity, being Auguſt 25. 1700, upon the Holy Goſpel for the Day.

Printed at the Requeſt of the Church-Wardens, and others of the chief Auditors, And Humbly Dedicated to Sir Charles Duncombe, Knight, And Alderman of the Ward of BRIDGE, On Account of that moſt unwonted ſort of Charity, and Noble Generoſity, which the City of London, and particularly the Pariſh of St. Magnus has lately taſted of.

By RICHARD HOLLAND, M. A. Chaplain to His Grace the D. of Richmond, Curate of St. Magnus, and Lecturer of Alhallows the Great.

LONDON, Printed for J. Back at the Black Boy on London-bridge, 1700.

To the Right Worſhipful Sir CHARLES DUNCOMBE, Knt. Alderman, and High Sheriff of the City of London, and County of Middleſex: And Mayor of the Ancient Corporation of the Merchant Woolſtaplers of ENGLAND.

IN ſuch an Age as this, when Notions and Speculations Eat up the Practice of Piety; when Noiſe and Clamour paſſes for Religion, Covetous Pinching for great Sobriety and Moderation, and Ʋnmerciful Severity for the Critical Clinch of Juſtice; when Charity not only begins but always keeps at Home; and few are the Examples of a Generous and true Evangelick Spirit, Permit and Pardon me (Noble Sir) to make uſe of your Great Name to Patronize this mean Diſcourſe upon the Good Samaritane, and Recommend to the World thoſe Chriſtian Doctrines, which the laſt Sundays Holy Goſpel proclaimed to all good Men: Doctrines which enoble the Soul, and without the Practice of which Men cannot be Chriſtians.

It's Truth and Plainneſs is its beſt Recommendation, and wellcom'd it to thoſe Gentlemen who urged its Publication: and thoſe qualifications will oblige true Churchmen: For, the Holy Goſpel of the Bleſſed Jeſus needs no flouriſhes, and when moſt naked is always moſt Rhetorical and Convincing.

And they to whom it was Preached are truly Devoted to you, as you have been pleaſed highly to reſpect them; which that, Noble Benefaction to our Church, yet of General uſe and ſervice to the publick, will prove a brave and laſting Monument of.

They are of the Number of thoſe who have done themſelves the Honour to Elect you their Magiſtrate: By which they have juſtified their Prudence, and exerted a bravery equal to the Ancient Romans; who taking good care to chooſe Wiſe and Noble Senators, ſecured their Liberties from all violence and alienation, maintained a glorious Magiſtracy to the enriching of their Fellow Citizens, and provided wonderfully for all their Poor and Distreſſed.

And thus you have already done, to the Honour of this great City, the Joy and Satisfaction of all good Men in it, and to the Comfort and Delivery of many Hundreds of the Indigent and Impriſoned Members of it.

This was a true Year of Jubilee to them; and a beginning of a New Life, when they now can work for their maintenance without fear or disturbance; ſay their Prayers, and thank God for their Deliverance without hurry or frightful perplexity; and Contemplate Gods Mercy in raiſing them ſuch a Benefactor, who has delivered them from the dire uſage, that horrid diſcipline of Cruel and Imperious Jaylors.

And that thus it ſhould be, that God in all Ages does raiſe up Men for the Eminent Care of his, his little ones, his Poor deſpiſed and afflicted Members, is a moſt admirable proof of his Goodneſs, a great Argument and Inſtance of the Wiſdom and Juſtice of his Providence.

It was perhaps the intendment of Almighty God in making ſuch an In-equality in the outward Condition of Men in the World, that thoſe of Fortune on the Right hand ſhould take kind Notice of thoſe on the Left; that ſo the Sick, Poor and Naked may not ſeem to be forgot by their Maker, when they are nouriſhed by the Bountiful hand of thoſe, whom he has enabled and given a Heart to do great things.

You have been in a moſt Eminent degree already a Noble Patriot of your Country; You have Fed and Clothed the Hungry and Naked; You have opened Priſon Doors, and releaſed Captives of Ancient Date, You have been Phyſick to the Sick and a Cordial to the Faint; a Father to the Fatherleſs, Protection and Counſel to the Widow, and a Friend to all that you could have true opportunity to ſerve.

And here I muſt not omit that great part of your Character, (anſwering The good Samaritane,) which the World ought to know and value you for; That in your mighty Charities, you have not been like the Jews, to determine them to Party or Sect or Country: But, as God commanded, who himſelf makes the Sun to ſhine, and Rain fall on the Juſt and on the Unjuſt And as Chriſt by way of example Practiſed, who Fed, Cured, and Relieved all manner of Miſerable Men that came near him; ſo nor has any ever been denyed your Aſſiſtance and Relief (who was a true Object of your Charity,) becauſe he was not of your Faith and Opinion.

And all this is doing what God commands; 'tis doing what Chriſt came into the World to teach Men to do; this is acting like wiſe Men and good Chriſtians; 'tis doing more than Scribes and Phariſees.

Go on (Great Sir) who thus have devoted both your ſelf and Eſtate to the true Intereſt of the Nation, the Service of this City, the Incouragement of Juſtice, and ſupport of the Poor, all which does tend to the Glory of God; Go on, to perfect theſe great Works of Mercy and Pity, of Juſtice and Generoſity: And may you never want Power and Authority anſwerable to your Will and Ability, whereby theſe Great Works will be more eaſily and cheerfully finiſhed.

The Members of a Wiſe Corporation have but the other day choſen You their Head and Patron; 'tis a place of Truſt, and of Ancient State and Honour; And by their Election they have enſured to themſelves a Valuable Protector, a Noble Friend, and Faithful Governour.

And all Wiſe-Men who love their Country will follow their example, and omit no Opportunity of Advancing ſuch Men to Places of Truſt, Honour, and Authority, by which the Grandieur of their Renowned City will beſt appear, the Citizens be moſt eaſily Govern'd, the Affairs moſt Prudently and Honourably managed, Generoſity and Hoſpitality more Nobly maintain'd, and the Poor and Diſtreſſed Cheriſhed and Provided for: So that Foreigners may again admire, and our own Natives Glory in the Reſtoration of our own Engliſh Courage, Hoſpitality and Charity.

It has pleaſed God to Bleſs you with a better Proportion of Health, ſince the Fateague of that great Office you have ſo Honourably and diligently perform'd: And, That you may long enjoy a Continuance of the ſame to enable you to be yet more Eminent in publick Stations; and having ſerved your Generation to the Honour of the Rich, Comfort of the Poor, and good of all, for many Years, You may then be Tranſlated to Receive your Reward in Heaven, is the Prayer of,

Moſt Honoured Sir, Your moſt Humble, And moſt Faithful Servant, Richard Holland. Auguſt, 30. 1700.
The good Samaritane: St. Luke, 10, 37. Latter part,

Go and do thou likewiſe.

THE Words are our Bleſſed Saviours Application of a great Doctrine inculcated in one of his Noble Parables, which the Wiſdom of our Church has appointed for our Contemplation this Day and Week in the Holy Goſpel; to which I muſt intreat you to have ſome reſpect while I ſhew you the import of them.

In the beginning thereof, our Saviour acquaints his Diſciples and Followers of their Felicity above other Men, even Prophets and Kings, who had been before them and had ſeen none of the things which they had ſeen.

The Intimations of the Meſſias the Saviour of the World, were all but dark to them and obſcure, when to theſe the Diſciples Life and Immortality is brought to light.

The Prophets and Kings of Old had ſeen him only by Faith. When theſe bodily ſaw him and convers'd with him; they Eat, Drank with, and diſcourſed him, were Fed, and Cured by him; they heard his Voice, and were moved by his Example, and had all Encouragements imaginable to their excellent Religion, both from the Miracles they frequently ſaw, and the Doctrine they conſtantly heard from his own Mouth.

All which is to advance and improve the Honour and Excellency of the New Teſtament above the Old, the ſtate of the Goſpel above that of the Law.

When immediately comes to him a great Man of that Law, one well vers'd in the Rites and Performances of the Old Religion, the Statutes and Rules of Moſes: He was very expert in that way; There he boaſted his Perfection; And becauſe he thought that he knew enough, and that no one could inſtruct him abounding in Pride and Self-Conceit, he puts forth this tempting Queſtion to our Lord, ver. 25. Maſter, what ſhall I do to inherit Eternal Life?

He was Pert and Brisk, and thought by his Art and Sophiſtry to impoſe upon, or Silence our Bleſſed Lord. Who anſwers him only thus, ver. 26. What is written in the Law? How readeſt thou? that is, Thou oughteſt thy ſelf to be well known in this, and it is thy Office to ſatisfie others in the matter; thou who profeſſes the Knowledge of the Law, and from whoſe Mouth other Men ſeek it, thou ſhould'st be able to ſatisfy Men from thence; and ſure there thou canſt find it, What is written in the Law? How readeſt thou?

He anſwers directly now, and ſhews his Proficiency in the Law, and ſaid, ver. 27. Thou ſhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy strength, and with all thy mind, (becauſe indeed he cannot be ſufficiently loved) and thy Neighbour alſo, thou ſhalt love him as thy ſelf.

Jeſus allows and approves of this his diſcreet anſwer, commends him for it; and adds, that ſince he knew his Duty ſo well, nothing remained but for him to do it; ver. 28. This do and thou ſhalt live.

The knowledge of the Law, and the beſt of all Religion is not enough; but to live, to do accordingly, that is the Life of all Religion; Knowledge does not, Knowledge cannot, but doing accordingly moſt certainly will give Life. And this was a direct anſwer to his Queſtion, What ſhall I do to inherit Eternal Life.

The Gentleman being Baulked, and not a little touch'd with this our Lord's Reflection upon his anſwer; and being convinced that he did not live according to his Knowledge; being puft up with the uſual affection and vain Glory of the Phariſees, one of whom he was, he would not in the leaſt own and acknowledge any manner of defect; but as if he had been Perfect, very boldly he puts forth a ſecond Queſtion, and demands of Jeſus, who he eſteems to be his Neighbour, ver. 29. And who is my Neighbour?

The Jews you muſt know reckon'd their own Nation and Brethren, the only People to whom were due their affections, or any even the leaſt aſſiſtances and kindneſs: Foreigners and Strangers they perſued with all manner of Hatred and Scorn; and in afflictions, inſtead of relief, they practiſed towards them neglect only, and that to the greateſt degree of Inhumanity.

This being the conſtant Courſe of their Lives and Converſation with all manner of People but their own, our Bleſſed Saviour ordered his Diſcourſe ſo, that in the anſwer, the Lawyer himſelf ſhould acknowledge their Ill-natur'd folly, and unreaſonableneſs in that matter.

Which he does by a Noble Parable repreſenting the whole of their Diſpute, and teaching that the great Duty of Love, of the true Christian Charity, is not to be confined to Kindred and Countrey, to Nation and Religion, to Friends and Acquaintance only, but to extend to all Men, of what Nation and Kingdom, of what Perſwaſion or Relation ſoever, if they really be in Diſtreſs and Miſerable.

The Parable runs thus, ver. 30.

A certain man of the City of Jeruſalem having Buſineſs at Jerico, was upon his Journey thither: but Fortuned on the Rode to be be-ſet with Thieves, who over-powering of him, robb'd him of what he had, even ſtript him of his Cloths, and not content with that abus'd his Perſon, Wounding him to prevent his purſuing of them, then went away leaving him almost dead.

Now who ſhould come by that way but a Prieſt firſt; who from his Order and Profeſſion of Prieſthood, ought to have been an example of Mercy to others, yet he paſſed by the other way; would not ſo much as inquire into the Poor Man's Condition, or take the leaſt Notice of him; but avoids him as if he had been an infection, and as the Jews uſed to avoid and refuſe all ſorts of Men, be their Condition never ſo bad, who differ'd from them in Religion.

The next Perſon that came that way was a Levite, ver. 32. A man of Moſes alſo, and Dedicated to the Temple; of the ſecond Order of thoſe who Miniſtred in God's Service; a Man there of ſome Devotion, but yet of as little Charity as the Priest; He alſo was not in the leaſt moved at the dreadful Condition of the Traveller, tho' he proved to be their Countrey-Man and Fellow Citizen of Jeruſalem, but he paſſed on alſo, and gave no help at all.

After both theſe comes a certain Samaritane, ver. 33. Now the People of this Town of Samaria, and thoſe of Jeruſalem, bore always a mortal hatred one to another. The Jews have no Dealings with the Samaritans, St. John 4.9. They did not ſo much as Trafick together for any thing whatſoever; which was the Reaſon why the Woman of Samaria wondred at our Saviour for asking ſome Water of her. How is it (ſays ſhe) that thou being a Jew asketh Drink of me being a Woman of Samaria? The Jews always refuſed and ſcorned any thing from them.

The like we find from the Samaritans, their Humour was as Croſs and Untoward to all the Jews, as will appear by this Inſtance.

When our Saviour with his Diſciples was upon his Journey to Jeruſalem where he was to perfect his great Work; they being grown weary, thought fit to ſtay a while and refreſh themſelves in this Town: accordingly our Lord ſends Meſſengers before to prepare for them: the Text ſays there, St. Luke 9.53. That they did not receive him, becauſe his Face was as tho' he would go to Jeruſalem: They denied him even common neceſſaries, becauſe his purpoſe was to go on thither, the place which they truly hated; which was a thing In-humane and Barbarous enough, and moved in James and John that furious Queſtion, Lord, wilt thou that we command Fire from Heaven, and Conſume them as Elias did?

As for the Cauſe of this Enmity betwixt the Jews and Samaritanes, whether from the difference of their Worſhip; for, Samaria boaſted an Altar upon Mount Gerezim, about 400 Years before the Structure of Solomons Temple at Jeruſalem: or whether from thoſe Old Injuries the Jews receiv'd from their Invaſions, when Samaria was the Royal City and Seat of the Kings of Iſrael, after the defection of the Ten Tribes: or whether from that Temple to Baal that Ahab after his Ivory Houſe built there, into which he decoyed all the Prieſts and Worſhippers of Baal and deſtroyed them: or whether from their groſs Idolatries when mixt with the Aſtirians after Salmaneſer had taken their City and carried the People into Captivity; For tho' there were many Jews amongſt thoſe Idolatrous Gentiles, yet they retained ſuch groſs mixtures of Heatheniſm, Hereſie, and Idolatry, that our Bleſſed Lord did not think them worthy of his firſt and early Call, and therefore gave in charge to his Diſciples, when he ſent them out to Preach him and his Goſpel, that they ſhould not enter into any City of the Samaritanes, St. Matth. 10.5. Or laſtly, whether from the words of David, which ſeem to prove them neglected by the God of the Jews, Pſ. 78.68, 69, 70. He refuſed the Tabernacle of Joſeph, and choſe not the Tribe of Ephraim (where was Samaria) but choſe the Tribe of Judah, even the Hill of Sion which he loved; and there he built his Temple on high, and laid the Foundation of it like the Ground, which he eſtabliſhed for ever: whether from theſe Reaſons or how many of them it matters not, ſince it is plain that the Jews always Proſecuted the Samaritans with all the Scorn, Deſpite and Malice Imaginable; And the worſt Name they could deviſe on Earth to give any one whom they truly wiſhed Ill to, and hoped to ruin, was to call him a Samaritane; Hell only could afford a Partner to it, which in the height of their Ranchor they joyned to this, and gave them both to our Bleſſed Lord, Thou art a Samaritane, and haſt a Devil. St. John 8.48. Well, one of this City notwithſtanding the Old Picque betwixt them, perceiving this Poor Jews evil Condition and great Danger, was moved with Pity towards him: and he effectually ſerved him. He omitted his own Journey at preſent, dreſſed his Wounds, ſearched them firſt, and cleanſed them with Wine, then poured in Oyl to heal them: takes him to his own Inn, and Orders him to be carefully looked to.

To comfort and aſſiſt him he ſtays with him there all Night, and on the morrow (becauſe he muſt have regard alſo unto his own Buſineſs) having done what he could, he takes out Money, gives it to the Inn-keeper afore-hand to Oblige him to better Care, and promiſes him at his return to pay more, even all whatſoever he ſhall lay out for the Poor Man's good and recovery.

Having now told his Story, our Lord asks this diſcerning Lawyer, which of theſe three was Neighbour (as he thought) to him that fell amongſt the Thieves: He anſwers, He that ſhewed Mercy on him, ver. 37.

To which our Saviour replies, thou ſayeſt right again, Go and do likewiſe. Thou underſtandeſt very well thy Duty, ſee that thy Converſation be anſwerable to thy knowledge; thou knoweſt Truth, thou diſcerneſt what is good, ſee then that thou takeſt care to make it thy Buſineſs to do accordingly; to expreſs and demonſtrate this good Learning and Knowledge, by Wiſe and Noble Actions, by a Good and Holy Life.

Go and do thou likewiſe.

Beſides this great Leſſon that our Saviour inſtructs this Son of Moſes in, there is ſtill a greater Inculcated by the Parable, and that is this, The Inſufficiency of the Law, and the works of it, to heal thoſe that are wounded by Sin: neither Prieſt nor Levite, in their own ſtubborn Rules were able to work Righteouſneſs, and Cure the Diſeaſed in Conſcience.

The Jews indeed thought themſelves perfect in the works of the Law, that they loved God ſufficiently, and ſerved him abſolutely, by being conſtant in the Temple, and exact in their Sacrifices; by wearing the Commandments in their Garments, and the Name of God in their Fore-heads, and uſing Lord conſtantly in their Mouths; by being very punctual in the Obſervation of all their Ceremonies, and by hating all other Nations and People who differ'd from them in Religion.

But by this Parable is demonſtrated, that God delights more in ſincerity and hearty affection than in Sacrifices; that he is more pleaſed with the Bowels of Mercy and Love, than the multitude of Offerings.

And our Lord rebukes that ſtubborn ſelf-love of the Jews, who lived to themſelves only and no more; who confined all their aſſiſtance and good wiſhes to their own Nation, and Sect, and Family, who to theſe only would ſhew their Acts of Friendſhip and Religion: but behaved themſelves like Turks to all the reſt of the World.

Therefore all that great pretence of the Jews Religion is diſcouraged, and that Generous and Charitable one of the Chriſtian is ſtrongly enforced; which teaches all its Proſelites to look farther than themſelves, and provokes them always to do all the good they can, and that to all Men in Diſtreſs; as our Lord himſelf came to Save the whole World, even all Mankind who would be perſwaded to accept of his Terms of Reconciliation.

Therefore he is the good and kind Samaritane, which ſignifies a Keeper: He was the true Shepherd who kept his Sheep, and would not ſuffer them to periſh.

All we were out of the way with this poor Jew, ſpoiled firſt and rob'd of our Innocency by Satan and his Thieviſh VViles; then we were Wounded by our own many Sins, our conſtant Failures and infirmities; and laid aſide half Dead, deſtitute of Life as well as of eaſe; no relief could come from the works of the Law, the Prieſt and Levite both paſſed by, and as they did not offer, ſo neither were they able to ſave.

And here is the great Doctrine of the Parable, Health and Salvation only comes from him: The Bleſſed Jeſus himſelf, the only Saviour, the true Samaritane, the careful Keeper, he comes and relieves us, he comforts and reſtores us effectually.

He ſearches our Sores and diſcovers our Corruption, then he heals and binds up our Wounds.

He would not turn away his Face from us, but Remembered us in our low eſtate.

He did all that was poſſible to be done in order to the Healing and Reſtoring of us.

And when he returned to Heaven, he left us ſtill in very good Hands, his Apoſtles and their Succeſſors, to the End of the World: Theſe he ordered to Comfort, to Cure, and Preach Salvation to us, giving them at preſent a Reward on Earth for looking well to us; appointing them who Preach to live alſo upon the Goſpel, but promiſing them ſtill a better and greater Reward, when he ſhall come again to make up his Jewels.

Then are they to receive the full Fruit of all their Labours, and for looking well to their charge they will be doubly Paid and Rewarded for whatſoever of their Pains and Care they ſhall lay out for the Recovery of his People.

And as the Parable it ſelf was a ſufficient diſplay of the Folly of the Jews, in determining their Love and Friendſhip to their own People, and obliged this Cunning and Learned Man of the Law to acknowledge the ſame; And the only application that our Lord makes of it to him was, that he ſhould put in Practice what he ſo well knew, and had there Ingenuouſly owned; being now convinced that he ſhould make it his Buſineſs to mend his Manners, ſince he had good Learning, and knew the Law, it would leave him without excuſe not to live up to it, if he did not, Go and do likewiſe.

So the fuller diſcovery of that more Valuable Learning, the Christian Doctrine in it, that that this Lawyer could not ſee, but the happy Diſciples might: Nay, that that the former Prophets and many Kings have deſired to ſee and hear, but could not; ſince all this is clearly revealed to us; ſince we with open Face can behold, as in a Glaſs, the Glory of the Lord, how great will our Condemnation be if we do not live accordingly; what will become of us, if after ſo clear Conviction of our Sins and Miſery, and perfect Demonſtration of Chriſt's Love and Mercy, we cannot, we will not yet be perſwaded to Go and do likewiſe.

For our further improving then of this Sacred Scripture, what I ſhall inſiſt upon at this time (with God's aſſiſtance) ſhall be the Proof and Application of this great Doctrine.

That all our clear Convictions, and Knowledge of Chriſtianity; our skill to diſcover and find out our Duty, the Demonſtrations and great Pretentions of our Religion, and even Faith it ſelf: theſe are all but nothing worth without our Living and Doing accordingly.

To know, to own, and to commend is not enough, but our great Duty is to keep God's Holy Will and Commandments.

To diſcern, to talk of, and to teach them is not enough, but to walk in the ſame all the days of our Lives.

Behold, to obey is better than Sacrifice, and to hearken than the fat of Rain, ſaid Samuel to the Men of Iſrael, 1 Book, 15 ch. 22. ver.

To keep Gods Law, to have juſt regard to his Precepts, and that with all manner of ſincerity; to be exemplary in Charity, and fruitful in all good works; this is the Genuine off-ſpring of the beſt knowledge, and the only Demonſtration of the true Chriſtian Faith. Good works flow from thence as Fruit does from the Tree; And without good works, in vain is the pretence of Religion, knowledge is deceit, and a lye, and Faith it ſelf quite Dead.

But from the diſcovery of the Goodneſs and Mercys of God the infinite Love and Condeſcention of Jeſus Christ; the Comfort, Aſſiſtance, and Refreſhings of the Bleſſed Spirit; from our Knowledge and Aſſurances of theſe in the Revealed Word, for us to live accordingly, for us to Go and do likewiſe, is to Glorify our God, to Edify and improve our Generation, and to declare and juſtify both our Faith and Knowledge before Men.

When our Learning and Skill in God's Commands is ſeen by our Obedience, when our Light ſo ſhines before Men that they ſee our good Works; when our Acts of Converſation are ſuch as we juſtifie in Opinion; Then do we Glorifie our Heavenly Father, prove our Claim and Intereſt in the Merits of his only Son our Bleſſed Saviour, and then do we pleaſe and rejoice the Holy Ghost: then do we anſwer the end of our Creation; become Ornaments to the Univerſe, while we appear truly uſeful helps amidſt the infirmities and failuers of a miſerable World; and as our example will tend to the Encouragement of others, provoking them alſo to Glorifie God, ſo more eſpecially to the Juſtification of our ſelves in the great Day of the Lord.

Holy David ſays, Bleſſed are thoſe who are upright in their way, and who walk in the Law of the Lord, Pſ. 119. ver. 1. Bleſſed are they who keep his Commandments, and ſeek him with their whole Heart, ver. 2.

He does not ſay that they are Bleſſed who can talk of God's Teſtimonies, who know the beſt way, and are well inſtructed in the Law of the Lord, but they who do accordingly, they who keep the Law, and ſeek him with their whole Heart.

He afterwards ſays, ver. 6. Then ſhall I not be aſhamed, or confounded, when I have reſpect unto thy Commandments. Now, in knowledge a Man may be confounded, in Opinion, and Fancy, and even in Faith it ſelf: but in Obedience, in having juſt reſpect to God's Commands, in doing likewiſe, three we cannot be confounded.

And our Bleſſed Lord himſelf ſays, St. John 15.14. Ye are my Friends if ye do whatſoever I Command you: 'tis not for knowing only, or believing; but for doing what Chriſt Commands that demonſtrates us to be his true Friends.

The Apoſtle St. John ſays expreſly, in his 1 Ep. 3 ch. 10 ver. That Whoſoever does not Righteouſneſs is not of God.

Therefore is it that the Man after Gods own Heart, prays for his Son in theſe words, Give to Solomon my Son a perfect Heart, to keep thy Commandments, thy Teſtimonies, and thy Statutes, and to do thoſe things. 1 Chron. 29.19.

Wiſdom and Knowledge Solomon himſelf had deſired, and obtained from God in a moſt Glorious abundance, above any Inſtance that the World had ever produced; But this is his Godly Father's Prayer for him, that he might do likewiſe, that he might live and act according to his Superlative Knowledge.

And it is the particular and highly Honourable Character of Zachary and Elizabeth, that, They walked in all the Commandments and Ordinances of the Lord blameleſs, St. Luke 1.6. They lived up to their Religion, and obeyed the Statutes and Laws thereof.

And this is that that was Comfort to King Hezekiah in the day of his Sickneſs and Diſtreſs, when the Prophet was ſent to him with this Doleful Meſſage, Set thy Houſe in Order, for thou muſt dye and not Live, this then refreſhed and encouraged him therefore to appeal with it to his God, Iſaiah 38. ver. 3. I beſeech thee, O Lord, Remember how I have walked before thee in Truth and with a perfect Heart, and have done that which is good in thy Sight.

The Author to the Hebrews ſays, Ch. 11. ver. 6. That without Faith it is impoſſible to pleaſe God: And St. James ſays, that Faith without Works, without Holineſs, without doing accordingly, is Dead, in the 2, ch. of his Ep. 17. ver. good works therefore muſt revive and quicken our Faith. That ſame Apoſtle therefore ſays in the 1, ch. of his Ep. 22. ver. Be ye doers of the Word, and not hearers only, deceiving your own Souls: arguing it to be a mighty Shamm, a Trick and an Impoſition upon our own Souls, to be great Hearers of the Word and not doers accordingly; that it will blaſt all our pretences, cheat us of our Salvation, and deny us all hopes of that Noble Hire, which that great Husbandman will generouſly beſtow on all good Workmen, the faithful Labourers in his Vineyard.

And our Bleſſed Lord himſelf giving a Check to the reſt of our Lawyers Brethren and Companions, the Scribes and Phariſees, who boaſted ſo much their Perfection in knowing the Law, and naming the Name of God, ſays to them this plainly, Not every one that crys Lord, Lord, ſhall enter into the Kingdom of Heaven; (And now he tells you who ſhall) But he that doth the Will of my Father which is in Heaven. 'Tis, St. Matth. 7.21. the Doer, the active Man, full of good Works, has an eaſie and moſt Glorious admiſſion into the Kingdom of Heaven.

It ſhall be our Righteouſneſs (ſays Moſes to the Children of Iſrael) if we obſerve to DO all theſe Commandments before the Lord our God, as he has Commanded us, Deut. 6.25.

And (ſays David) Bleſſed are they that keep judgment and do Righteouſneſs alway, Pſ. 106. ver. 3. This therefore, after his Converſion, he made his utmoſt Care. I have inclined my Heart to perform thy Statutes alway even unto the end.

Therefore it is that St. Paul preſſes this very hard and affectionately upon the men of Philippi, in the 4 ch. of his Ep. to them, the 8, and 9, ver. even all brave and generous Actions, Whatſoever things are true, whatſoever things are honeſt, whatſoever things are just, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any virtue, and if there be any praiſe, think of theſe things. Again, Thoſe things which ye have both learned, and received, and heard, and ſeen in me, thoſe things take you care to do.

And that mighty King and Prophet a little before his Death, in the laſt great Meeting he had of his Princes and Nobles, the Heads of all the Tribes; being about to take leave of them, and to give them ſome good advice at parting, this is the only farewel admonition that his laſt Breath delivers to them; to inforce which, and make them take the better notice of it, he adds ſo great an Encouragement, that it would be the means to continue them in that good Land, which the bounty of their great God had now placed them in, and to enſure alſo a bleſſing upon their Poſterity. His words in the 1 Chron. 28. ch. and the 8. ver. are theſe, Now therefore in the ſight of all Iſrael, the Congregation of the Lord, and in the audience of our God, keep and ſeek for all the Commandments of the Lord your God, that ye may poſſeſs this good Land, and leave it for an inheritance for your Children after you for ever.

And when they had Forfeited Gods Favour, and loſt that good Land, and were got into Captivity; the Omiſſion of this Duty is that that Nehemiah in his Confeſſion does attribute to be the great Cauſe thereof; Nehem. 1.7. We have dealt very corruptly againſt thee, and have not kept the Commandments, nor the Statutes, nor the Judgments, which thou Commandest thy Servant Moſes: they did not perform well, they did not act the Duties of their Religion; wherefore God ſuffered them to be a Prey to the Heathen, that they that hated them were made Lords over them; And as he further ſays, Ch. 9.36. Behold we are Servants this day: and for the Land that thou gaveſt to our Fathers, to eat the good thereof, and the Fruit thereof, behold we are Servants in it: And it yieldeth much increaſe to the Kings that thou haſt ſet over us, becauſe of our Sins, alſo they have Dominion over our Bodies, and over our Cattle at their Pleaſure, and we are in great diſtreſs, ver. 37.

Whereas on the other ſide, for the Comfort of thoſe who cheerfully obey and do Gods will, they have their deſires and enjoy true Peace; the Apoſtle St. John ſays, That whatſoever we ask we receive from him, becauſe we keep his Commandments, and do thoſe things which are pleaſing in his ſight, 1 St. John 3. ch. 22. ver.

And of all thoſe things, the works of Mercy and Pity, the Buſineſs of the Text, theſe are alalways the moſt pleaſing in his ſight: Theſe are the fulfilling of the Law, and the ſum and ſubſtance of the Goſpel: Theſe are the Honour of Humanity, and by theſe Men are known to be Chriſt's Diſciples: The beſt of Men were truly famous for them, and no one can be at all Religious without them. Such a Power and Charm they have always had over the wiſe and good, that rather than not to do them, they would even challenge Miſery it ſelf, or chooſe not to be at all; which made that upright and perfect Man cry out, Job 31.16. If I have with-held the Poor from their deſire, or have cauſed the Eyes of the Widow to fail; Or have taken my Morſel my ſelf alone, and the Fatherleſs have not eaten thereof; For ver. 18. of the Fatherleſs (he ſays) From his Youth he was brought up with him, as with a Father: Of the Widow (he ſays) I have guided her from my Mothers Womb. Again, ver. 19. If I have ſeen any periſh for want of Clothing, or any Poor without Covering; If his Loins have not bleſſed me, and if he were not warmed with the Fleece of my Sheep; If I have lift up my Hand against the Fatherleſs when I ſaw my help in the Gate. Then ver. 22. Let mine Arm fall from tho ſhoulder Blade, and mine Arm be broken from the Bone. And if he fail'd of a generous improvement, and honeſt uſe of what God had bleſſed him with, then ſaid he, Let Thiſtles grow instead of Wheat, and Cockle inſtead of Barley: As then he ſhould not deſerve, ſo neither did he deſire any more increaſe of his Land.

And for the Encouragement of the Rich and Generous, the greateſt Emperour, the Richeſt Prince as well as the wiſeſt Man ſays, Cast thy bread upon the Waters for thou ſhalt find it after many days, Eccleſ. 11.1. Give of thy ſubſtance freely to thoſe who are abſolutely unlikely to return thy Bounty, and thy reward ſhall be when both it and thy ſelf ſhall be forgotten. The ſame Wiſeman ſays, that all is but lent unto the Lord, who will fully repay whatſoever is laid out. Prov. 19.17.

And this is the Reaſon that the Prophets of old, who ſpoke the Mind and Will of God, took care very earneſtly to deliver this Doctrine to all great Men they were ſent to. The Prophet Iſaiah charges them to looſe the bands of wickedneſs, to take off heavy Burdens, to let the oppreſſed go free, and break every Yoke; to deal their bread to the hungry, to bring the Poor that wander to their Houſes, and when they ſee the naked to take care and cover them. Iſa. 58.6, 7.

The Prophet Ezekiel commands them no more to oppreſs, but reſtore the Pledge to the Debtor; to ſpoil none by violence, but to feed the hungry, and cover the naked with a Garment; to withdraw their hands from iniquity, and execute true Judgment betwixt Man and Man, Ezekiel 18.7, 8.

Holy Daniel adviſed the King himſelf in a great ſtreight, that he would take care ſpeedily to break off his ſins by Righteouſneſs, and his iniquities by ſhewing Mercy on the Poor, Dan. 4.24.

Our Bleſſed Saviour himſelf commands them that they would let their Light ſo ſhine before Men, that they may ſee their good works, and glorifie their Father which is in Heaven, St. Matth. 5.16.

And our great Apoſtle charges them who are Rich in this World, that they be not high-minded, nor truſt in uncertain Riches: But that they do good, that they be Rich in good works, ready to diſtribute, willing to Communicate; aſſuring them that it is the way to lay up in ſtore for themſelves a good Foundation againſt the time to come, that they may lay hold on Eternal Life, 1 Tim. 6.17, 18, 19.

Nay, our Bleſſed Lord himſelf commands them to make to themſelves Friends of this Mammon of Ʋnrighteouſneſs, with ſo remarkable an Encouragement, that a Generous and Charitable uſe of theſe Earthly things, will procure them true and laſting Friends, when all elſe ſhall forſake them, ſuch as ſhall Ʋſher them to Heavenly, even everlaſting Habitations, St. Luke 16.9.

To Apply now what has been ſaid.

1. Let this be a ſevere Check to all Sanctity in pretence only; to that Devotion, that Religion that is more in Name and Noiſe than in Heart and Deed; whoſe Proſelites boaſt their Love of God, and yet hate their Neighbours; who are formal, and conſtant, and open in the outward ſhew and profeſſion of their Religion, but have nothing of the inward Life, and Power, and Vigour of true Chriſtianity, which rejoyces in good works, and is always exemplary in ſhewing Mercy.

This our witty and Eloquent Moſaical Man, that could talk of loving God with all his Heart, and all his Soul, and all his might, and all his ſtrength; and then, his Neighbour as himſelf: who perhaps was Zealous in his outward Performances of the things relating to the Law; his Prayers and Sacrifices, his Tyths and Offerings; and who could teach others their Duty, was well enabled to give Rules, and direct his Neighbours in Goodneſs; was ſtill but as a Dead Man; he wanted to go and do likewiſe, to learn even of a true moral Heathen, a good honeſt tho' a deſpiſed Samaritane, how he might attain Eternal Life.

So Idle and ſilly is all affected Holineſs, when there wants real Performances; ſo trifling is all outward ſhow and glorying, that is without Heart and Subſtance; ſo vain and preſuming are all their pretences to an Eternal happy Life, who live not according to their Faith and Knowledge; who tho' they can very glibly talk, yet are dull and heavy in acting the Duties of their Religion; that their expectation is but a ſnare, their Profeſſion a perfect Cheat, their Knowledge and Glory is in ſhame, and their mighty boaſting will prove at laſt little elſe than Damnation to their Souls.

2. From this great Tranſaction, and thoſe ſerious Checks given to the furious ſons of Iſrael by our Bleſſed Lord, we ſee the miſtake of all thoſe who affect infallibility in this Life, and the wrong meaſures they take in pretending to advance the Dominion of Religion, the Kingdom of Chriſtianity, by deſtroying and rooting up all thoſe who are not perfectly of their mind.

'Twas the conſtant Practice of the Phariſees, one of whom our Lawyer was, to pretend to the Love and Service of God excluſive of all others; and to purſue thoſe who came not up to their heights, not only with ſcorn and neglect, as the Prieſt and Levite did the wounded Man, but with great violence alſo and inveterate Malice.

Amongſt the Apostles themſelves there was a furious James and John (mention'd but juſt now) who were ready to call for Fire from Heaven upon thoſe who refuſed them Entertainment. And in all Ages and Places of the World, as well as at Jeruſalem, there have been thoſe Phariſees who ſtudiouſly boaſted themſelves and party, Condemning all others.

But Wiſdom is juſtified of all her Children, and Righteouſneſs is that that will bring a Man Peace at the laſt.

'Tis the integrity of the upright that ſhall preſerve them; 'tis doing likewiſe, not pretending and boaſting only; 'tis ſhewing Mercy and Truth, not doing miſchief and cruelty, that can aſſure us of all the Glories and Advantages of our Religion, and at laſt will advance us to God's Right Hand, there to enjoy Eternal Life.

3. This is Argument of great Comfort to the honeſt Hearted Chriſtian to hold up his Head, keep his integrity, mind his own Buſineſs, notwithſtanding the untowardneſs of his Generation, the multitudes of Thieves and Robbers, thoſe who lye in wait both to deceive and ſpoil them.

Tho' the Priest and Levite go by and leave them in their Diſtreſs; tho' thoſe who think themſelves ſafe, and above the danger of Miſery, ſhew no Mercy at all to them; yet the God of Iſrael, He raiſes them a Friend tho' of a Samaritane, he ſees and takes Pity on them.

He Remembers us in our low degree, (ſays David.) And again, When my Father and Mother forſake me the Lord taketh me up. Pſ. 27.10. When therefore there appears no probable Remedy, neither from the Men of Religion whoſe Profeſſion ſhould Oblige them to Mercy; nor any relief from Parents, whoſe Bowels of Compaſſion cannot fail; even then comes he to ſave, whoſe Arm is not ſhortned; that God from whom alone proceeds all Deliverance, whoſe Mercies endure for ever, Bleſſed be his Holy Name.

Laſtly, Let this be Encouragement to all Men, to be Kind and Merciful, Aſſiſtant and Loving, to all thoſe in Miſery, who ſtand in need of help and Comfort.

He is our Neighbour whoſe Misfortunes and afflictions call for our aſſiſtance; Let us then Go and do likewiſe: Not run away from ſuch Opportunities for our Charity; nor at diſtance ſtand and pity them only; but as the good Samaritane here, have real compaſſion on them, ſerve them effectually; poure in Oil and Wine, and then bind up their wounds, carry them to Lodgings to be taken care of, and leave them money too.

Theſe good works are they that will go before us into Judgment; this is that Virtue that will be fullneſs of reward in the end.

So ſays our bleſſed Lord himſelf if he be to be believed: He tells us, St. Matth. 25.31. That when the Son of man ſhall come in his glory, and all the Holy Angels with him, and ſhall ſit upon his Throne of Glory; and before him ſhall be gathered all nations, that he will ſeperate them one from the other, as a Shepherd divideth his Sheep from the goats: Under the Type of ſetting the Sheep on the right hand he will advance all the righteous to Glory; And by putting the Goats to the left will he doom the unrighteous to miſery.

Now pray obſerve, that at that great Day when he will recompenſe all according to their Works, theſe will then be thoſe Great Works ſo particularly reckoned for; theſe will then appear the Works that will ſtand by and juſtifie us: ver. 34. Come now ye Bleſſed of my Father, receive the Kingdom prepared for you from the foundation of the World: The reaſon follows; For I was an hungred and ye gave me Meat: I was thirsty and ye gave me Drink: I was a Stranger and ye took me in: naked and ye clothed me: I was ſick and ye Viſited me: I was in priſon and ye came unto me.

And to prevent miſtakes and leave all unkind and unmerciful men without excuſe, he further adds, that it is not to his own perſon that he expects all thoſe performances, becauſe he would withdraw that ſhortly from the Earth; but that he would leave them there continual Objects of Love and Mercy, and all that he expected was to be done to thoſe Miſerable Members of his, ver. 45. And accordingly would reward them as done to himſelf; as he would alſo reſent the omiſſion with certain puniſhment. In as much as they did it not to theſe, they did it not to me; Theſe therefore ſhall go into everlasting pain: But the righteous into life Eternal; They who did it to the leaſt of my Brethren, to the moſt deſpiſed and ordinary of Men when in miſery, they did unto me, I will take care now of their reward. They ſhall go away into Everlasting Life.

Whoſo is Wiſe, ſhall ponder theſe things, will go and do likewiſe, and they ſhall underſtand the Loving kindneſs of the Lord.

FINIS.
Advertiſement.

A Sermon Preached in the Pariſh Church of St. Magnus the Martyr, by London-Bridge, On Sunday February 11th, 1609/1700. At the Baptizing of ſome Perſons of Riper Years, brought up by Quakers and Anabaptists, but now Conform'd to the Church of England. Publiſhed at the Request of them and their Friends. By Richard Holland, M. A. Chaplain to his Grace the Duke of Richmond, Curate of St. Magnus, and Lecturer of All-hallows the Great; who has ſince Baptized ſeveral others. The Second Edition. Printed for John Back, at the Black Boy on London-Bridge.