WHen Satan that old Serpent had stung our first Parents, and in them had poysoned all their posteritie; so that mankinde had re­ceiued such a deepe and desperate wound, as that it passed the skill and power of all the Angels of heauen, and all the Crea­tures on earth to heale the same: it pleased the great Mat. 9.12. Phy­sicion of the world, to come downe (vnsent for by woun­ded man) from the height of heauen to the earth below, to cure this (otherwise) incurable spirituall sore of the Sons of men: that as they who were bitten with fierie Serpents in the dayes of Moses, were preserued aliue by looking vp­on that fierie brazen Serpent, Num. 21.8, 9. which Moses made and set vpon a pole by the commandement of God, so all of those that had a spiritual eye of faith to looke vpon this true bra­zen Serpent (who was lifted vp, not only on the Crosse, Iohn 3.14. but also by the preaching of the Gospel) might not perish, but haue life euerlasting. And during the time of his con­tinuance here on earth, for the healing of mankindes grie­uous [Page]wound, he wrought also many miraculous cures on them that were diseased with bodily infirmities: he opened the eyes of the blinde, so that they were able to see; and the eares of the deafe, so that they were able to heare: he loo­sed the strings of the tongues of the dumbe, so that they were able to speake; and strengthened the feete and ancle bones of the lame, so that they were able to walke: he re­buked the feauers, and they left those who were sicke of them; and healed the bloudie issue, whereof the woman could not be made whole, Marke 5.26. but (as one Euangelist hath ad­ded) became much worse, though shee had suffered many things of many Physicions, and had spent all that shee had: fi­nally, he cleansed the Lepers, as here in the Storie whence the Text is taken.

Now, as the earthly Physicion must haue his fee when he hath finished his cure; so is there a fee due vnto, and expe­cted of this heauenly Physicion. Doe not thinke that siluer and gold, or any worldly pelfe is the fee which he will be best pleased withall: No, no; its a matter of lesse cost to thee, Thankfulnesse the heauenly Physicions fee. yet of more acceptance with him: hee lookes to haue thankes for his paines, that is his fee; yet hath he cured ma­ny that haue not paid him: here were ten Lepers cleansed, and but one of them turned backe, and praised God, and gaue him thankes. And therefore might hee iustly complaine of the detestable ingratitude of the other nine, that hauing wrought on them so great a cure, yet was denyed by them so small a fee.

In this portion of Scripture, I consi­der these two gene­rall parts, viz.

• 1 The euent of the miraculous healing of those Lepers, viz.
  • 1 The thankfulnesse of one.
  • 2 The ingratitude of nine.
• 2 The euent of that euent, viz.
  • 1 Christs complaint of the great in­gratitude of nine.
  • 2 Christs approba­tion of the thank­fulnesse of one.

And one of them, &c. What this one thankefull Samaritane, [Page]and the other nine vnthankfull Iewes, were bodily, that are we al spiritually, to wit, infected with the leprosie of sinne: its a disease hereditarie, wherwith we are all possessed euen from our conception and birth. Psal. 51.5. He was a Saint that confes­sed himselfe to be conceiued and borne a sinner: and (if we will beleeue S. Suscepit Dauid personam gene­ris humani, Aug. in Loc. Austine) he did in that confession take vpon himselfe the person of all mankinde: so that all that euer descended from Adam, by the ordinarie course of naturall generation, are infected with an in-bred spirituall leprosie as soone as euer they are conceiued in the wombe: and it may truely be said of them all, that they were ouer-spred with the darknesse of sinne, euen while their Mother kept them warme in her wombe, before they came forth to see the light of the world; and were dead in sinne and wicked­nesse, before euer they drew the breath of life in the world: and that they were no sooner naturally conceiued men, but they were also conceiued spiritually leprous men: and that they receiued life and sinne in one moment, the first from God their iust Creator, the other from Adam their sin­full Progenitor. The Apostle doth plainly auouch so much, when as he saith, that in Adam all haue sinned: How? Rom. 5.12, 16, 19 but by drawing from him guiltinesse of nature, and corruption of nature. First, guiltinesse, because all stand charged with Adams disobedience in the first moment of their concepti­on, as if it had beene their owne; that being iustly laid vpon the posteritie, which he that was the common head of them all did commit, or which they committed in him, being o­riginally in his loynes: for as the Author to the Hebrewes saith, that Leui paid tithes in Abraham, Heb. 7.9, 10. because he was yet in the loynes of his Father, when Melchisedec met him; euen so the guilt of Adams disobedience is made his childrens, that then were in his loynes, and thence proceeded by ordinary generation: and by reason of this guiltinesse they are all lyable to temporall and eternall death, according to the Gen. 2.17. threatning of God, and by nature the children of wrath, according to the Ephes. 2.3. saying of the Apostle, and damned be­fore they be borne, according to the speech of an ancient Diuine. Neither doth the off-spring of Adam stand charged [Page]only with the guiltinesse of his disobedience, but there is also secondly, corruption deriued vnto them; and that not by example or imitation only (as the Pelagians erronious­ly maintayned) but by generation & propagation; where­by their whole nature, soule & body, is altogether defiled, and disposed only to euill, not to any thing which is good. This in-bred leprosie of originall contagion, Why the sinne of nature is termed Origi­nall. breakes forth into a running leprosie of actuall transgression in the chil­dren of Adam: for its termed by the name of originall sinne, not only because it is ab origine, euer since the fall of Adam: nor only because it is cum origine, bred in euery man in the wombe, and brought with him into the world: but also be­cause it is origo, the bitter roote of all the accursed fruits, the poysoned fountayne of all the filthy and noysome streames of actuall sinnes. Thus are we all Lepers, and vn­lesse we be cleansed, shall for euer be excluded out of the heauenly Ierusalem (into Reuel. 21.27. which no vncleane thing shall e­uer enter) & eternally separated from the presence of God, and societie of glorious Angels and blessed Saints, as the Lepers in the time of the Law must dwell alone, See Leuit. 13. and not be admitted into the companie of those that were cleane.

Wil you know then how and by whom you may be made cleane againe, and so escape that most fearefull and sin all exclusion and separation? Christ alone cleanseth the spirituall le­prosie. Surely, he which healed this One spoken of in the Text, together with his nine companions, and none but he, is able to cleanse vs: he alone is the Physi­cion, and his bloud only is the medicine that can cure our sick, and poysoned, and wounded soules, although there be nothing in vs but wounds, See Esay 1.6, 18 and swelling, and sores full of corrup­tion, from the sole of the foot, vnto the head; and though we be dyed with a crimson and skarlet leprosie of sinne; yet being washed by him, Iohn 13.10. Psal. 51.7. we shall be cleane euery whit, and be made as white as wooll, yea, whiter then the snow in Salmon. The Ce­remoniall cleansing of the Lepers in the Law, was a most excellent and liuely representation of this purging of our spirituall vncleanenesse by Christ, who was the Col. 2.12. body, the substance, and the truth of all Legall shaddowes and sacri­fices whatsoeuer. The Ceremoniall cleansing was on this [Page]manner: the leprous person must be sprinkled with the bloud of a Leuit. 14. slaine Sparrow; wherein a liue Sparrow had been dipped. Now, what else was signified by that bloud, but the bloud of Christ? What else represented by the slaine Sparrow, but the manhood of Christ which was slaine and offered a sacrifice for sin? What else shaddowed by the liue Sparrow dipped in the bloud, but the Godhead of Christ which could not be slaine? yet being perso­nally vnited and conioyned to the manhood, was (as it were) dipped in the bloud thereof, & so gaue vertue vnto that bloud to purge sinne, sith that by reason of this vnion it became ac­counted (as the Acts 20.28. Apostle cals it) the bloud of God, because it was indeed the 1. Iohn 1.7. bloud of Iesus Christ the Sonne of God, which cleanseth vs from all sinne. So is Christ (in an Allegorie) the good Sama­ritane, who voluntarily iourneyed from heauen to earth, Reade Luke 10.30. &c. to cure vs poore, wounded, & robbed soules, from whom the spirituall Theeues had taken away that rayment of righteousnesse and holinesse, wherewith Almightie God in the creation adorned vs: he saw vs with a pittifull eye of tender compassion, he came vnto vs by his Incarnation, he put wine and oyle into our wounds by a most gracious infusion, he set vs on his owne beast, and bare vs on his owne backe by his most bitter passion, he brought vs to the common Inne of the Church by effectuall vocation, and he departing out of the world by his glorious Ascension, commit­ted vs to the Ministers of the Word with a solemne iniunction, to take care of vs, and tooke out his two pence, his two Testaments, his two Sacraments, his two great Commandements, his Word and his Sacraments, which are the ordinarie meanes vnto sal­uation: and finally he promised to recompence the faithfull and carefull Stewards of his house at his comming againe, with a large remuneration. He is the Reuel. 13.8. Lambe slaine from the foundation of the world; Iohn 1.29. The Lambe of God which taketh away the sinnes of the world; 1. Pet. 1.19. The Lambe without spot and without blemish, by whose precious bloud we are redeemed, and Heb. 12.24. whose bloud speaketh better things then the bloud of Abel. In a word, as the Lepers here were healed by his power, so can our spirituall leprosie be cleansed only by his bloud. O then the vnspeakeable greatnesse of the admirable loue of a most mercifull Sauiour and a most compas­sionate Physicion, who willingly was content (when there [Page]was no other remedie left) to be wounded himselfe that we by his Esay 53.5. 1. Pet. 2.24. stripes & wounds might be healed, to lay downe his owne life, and to vnder-goe a most cursed and ignominious death, that we might liue a most blessed and glorious life: to shed his owne heart-bloud, and to suffer the torments of hell, that we might be saued from euerlasting destruction, & enioy the plea­sures of heauen. Greater loue then this hath no man (saith Iohn 15.13. Christ himself) that a man lay down his life for his friēds. No greater loue? Why, blessed Sauiour, thou thy selfe didst shew greater loue then this, in dying for vs, not being thy friends, but thy enemies, as thy owne See Rom. 8.10. Apostle witnesseth. True indeed: it is the highest pitch of mans loue, when one friend layeth downe his life for another; Christu [...] homo verus, non homo merus. but thou, sweet Iesus, being not a meere man, but more then a man, euen God and Man both, didst commend and set forth thy loue beyond the loue that man can shew, in giuing thy selfe vnto the death for vs thy sinfull enemies: thy loue is a transcendent loue, surpassing the greatest degree of the loue of man. Shall not the consideration of this loue (beloued Christi­ans) make vs to bethinke with our selues, and to aske with the Psalmist, Psal. 116. What reward we shall render, and what see we shall pay vnto him who out of his free loue vnto vs hath done and suffe­red so much for vs? Surely, hee expects at our hands the same fee which was paid him by one of the healed Lepers, namely, That we should returne vnto him, and fall downe before him, and worship him, and giue him thankes. If we looke into the practice of the Saints of God, we shall finde that they haue euer beene carefull in the performance hereof. When S. Iohn had spoken of the Reuel. 1.5, 6. washing from sinnes in the bloud of Christ, he presently inter­poseth a thankesgiuing, before he had ended his record of the gracious works of Christ for his Church, Perkins in locum. as it were interrup­ting himselfe, for the great desire he had to the glorie of God: he would proceed no further till he had giuen thankes; To him (saith he) be glorie and dominion for euer and euer, Amen. Our sins are a leprosie; and Christ is the Physicion; and his bloud is the physicke; and the washing of vs from sinnes in his bloud, is the making of vs cleane againe by the merit of his sufferings; and thankfulnesse is the fee which with S. Iohn we must readily and willingly, and cheerefully giue vnto him that hath healed vs. [Page]So likewise 1. Tim. 1.13, 14, 15, 16, 17. S. Paul speaking of himselfe as of a spirituall Le­per, euen a blasphemer and a persecuter, and considering the ri­ches of Gods mercy [...] receiuing him into fauour and pardo­ning all his sinnes; breakes out forthwith into thankesgiuing, Now vnto the King eternall (saith he) immortall, inuisible, the on­ly wise God, be honor and glorie for euer and euer, Amen. In like manner doth the Psal. 103.1, 2, 3, &c. Psalmist sing, Praise the Lord, O my soule, and all that is within me praise his holy name. Praise the Lord, O my soule, and forget not all his benefits, which forgiueth all thy sinnes, and healeth all thine infirmities. The practice of those seruants of God must bee our patterne, by them must wee learne to bee thankfull vnto God, and to expresse our thankefulnesse by 2. Cor. 5.15. li­uing henceforth not to our selues, but vnto him which dyed for vs and rose againe: and by 1. Cor. 6.19, 20 glorifying him in our body, and in our spirit, sith that we are not our owne, but his, who bought vs with the price of his owne bloud: and by 1. Pet. 1.17, 18, 19. passing the time of our soiourning here in feare, for as much as we were not redeemed with corruptible things, as siluer and gold, but with the precious bloud of Christ, as of a Lambe without blemish and without spot. Thus haue we seene, that we are all infected with the leprosie of sinne, that we are cleansed only by the bloud of Christ, and that wee owe him thanks for our cleansing, and finally, that we should be carefull to pay him, as did the one spoken of in the Text: of whom we come now more pertinently and more particularly to discourse.

And one of them, &c. The number of the godly is but small. Wee reade in the precedent verses of the cleansing of ten, but we reade in the Text of the returning of one alone, to glorifie God and to giue Iesus thankes: yet mee thinks this one may afford vnto vs two profitable obseruations. First, That few of many come to Christ; That the wicked doe in number exceede the good; That the Dragon hath more fol­lowers then the Lamb; The Deuill more retayners then Christ. Loe here among ten the Prince of this world is attended on by nine, and the Prince of peace but with one. Well therefore might our Sauiour call his sheepe Luke 12.32. [...], a little flocke: well might God by his Prophet terme those whom he had re­serued to himselfe, in the general corruption among the Iewes, Esay 1.9. a small remant; a Esay 6.13. tenth or tithing part; as here we see Christ had no more but the tenth. And well might the Church breake [Page]out into a pittifull complaint of her small number, and say, Micah. 7.1. Woe is me, for I am as when they haue gathered the summer fruits, as the grape-gleanings of the Vintage, there is no cluster to eate. The Matth. 13.3. &c. Parable of the Sower and the Seede propounded and ex­pounded by our Sauiour, confirmeth the truth of the point ob­serued: for among much stonie and more thornie, there is but little good ground: Many heare not the Word of the King­dome, and among the Hearers there are many sorts of bad, and but one good. Wherefore it remayneth vndoubtedly true, that Matt. 22.14. few are chosen, though many be called. I grant indeede that if we consider the Church of Christ perse, Ecclesia Christi mul [...]a est per se considerata, pau­ca verò collata ad ingentem im­piorum qui per­eunt multitudi­nem, Brent. in Luc. 13. in it selfe, without re­spect or comparison, its a multitude innumerable, a flocke ex­ceeding great, and they that shall be saued, are a number num­berlesse: the Scripture saith so much, Reuel. 7.9. Matth. 8.11. Esay 60.3, 4. &c. but if we compare the Church of Christ with the Synagogue of Satan, the good with the bad, the Elect with the Reprobate, them that shall be saued, with those that perish; How little is Christs flocke? How few shall be saued? Take a familiar instance for the illustration hereof: A thousand is in it selfe a good round number, but being compared with many hundreds of Millions, it seemes almost to be no number at all; so likewise, those that shall be saued, are in themselues exceeding many, but compared with the multitude of those that perish, they are indeede exceeding few. I shut vp the iu­stifying of the obseruation with the speech of our Sauiour, who was the truth it selfe and neuer spake a lye; Mat. 7.13.14 Wide is the gate, and broad is the way that leadeth to destruction, and many there be which goe in thereat, but strait is the gate, and narrow is the way which leadeth vnto life, and few there be that finde it. And so from the explication of the point obserued, I descend to the appli­cation of it.

We see then how well, Multitude no true note of the true Church. how ill rather, our Aduersaries the Papists, doe make Multitude a true note and marke of the true Church of Christ: as though that Religion must needs be true, which is professed and embraced by the most. Indeede where many ioyne in the truth, there is the true Church; but not for the manies sake, but for the truths sake. Is it not a silly kinde of Popish reasoning to say, We haue a great multitude of Bishops, [Page]and Kings, and Cardinals, and Doctors, &c. on our side, and you Protestants haue but one or two Princes, &c. therfore is our Church the true one, and our Religion the sound one? for why, Pagans and Mahometans doe in number farre exceede the Christians: shall we therefore conclude that to be the truth which is professed, embraced, and followed by them? I trow not. Haue there not alwayes beene more Idolaters then orthodox Professors? Did not 1. Kings 19. Elijah and some few thousands worship the Lord of Hosts, when as the most part bowed the knees vnto Baal? was not 2. Pet. 2.7. righteous Noe with his small number saued, when the rest were disobedient and perished in the waters? were there not ten here cleansed, & but one that returned to giue God thanks? yet I hope a Papist dare not denie, that the greatest of those numbers were the worst, and the smallest the best: wherefore the multitude of Professors is not an argument of the truth of the Religion professed.

Againe, we see, The multitude not to be fol­lowed. how those men come within the compasse of a iust reproofe, that in matters of beliefe and practice will conforme themselues to the greatest part: and will defend all courses which they affect or vnder-take by the example of a multitude. Our Fathers (say they) were of this Religion, they embraced such and such opinions: the best, and the wisest, and the greatest, and the richest men thinke thus and thus, practise this and that: and why should not we thinke and doe so like­wise? Alas, beloued, doe not the more part walke in the broad way that leadeth to destruction? Are we not forbidden to fol­low a Exod. 23.2. multitude to doe euill? Is not the smallest number com­monly the best? if we be transgressors together with others, shall we not be Psal. 37.38. destroyed together with them? Shal our torments be the lesse in hell, if we goe thither with the generalitie, or our ioyes be the lesse in heauen, if we walke thither with a few? no, no; for he deserueth no lesse punishment that killeth an inno­cent accompanyed with others, then he that doth it alone: and a man endureth no lesse paine if he burne with many, then he should with few. Wherefore it is a corrupt choise if wee haue followed the most rather then the best, and ioyned our selues to the great rather then to the good: for the most may beleeue a matter which hath no soundnesse in it, and may follow a course which hath no holinesse in it.

In a third place we see, what reason we haue to harken vnto that counsell and exhortation of our Sauiour, Luke 13.24. Striue to enter in at the strait gate. In our iourney towards heauen, we must ob­serue a right contrarie course from that which we take in our earthly iourneyes: for in our trauailes on earth wee keepe the broad beaten way, but in trauailing to heauen we must walke in the narrowest path. In our iourneyes here, it is good wise­dome to goe with the most company; but in iournying to hea­uen, it is safest and surest to goe with the fewest. Its far better to returne vnto Christ with one, then to goe away from him with nine. Wherefore let vs shake off securitie and carelesnesse, because the greater part shall perish: and the fewer there are that shall be saued, the more Matt. 11.12. violence let the Kingdome of hea­uen suffer, and the greater let the care of vs all be, that we may be some of them. And thus much for the first point.

A second obseruation which I draw from this One, Christ will bid one welcome, though hee come al alone. that re­turned to giue Christ thankes, is this: That if but one among many shall come vnto Christ, and truly turne to him, euen that one shall be sure to finde a most kinde and gracious welcome. Let n [...]ne cleansed Lepers refuse to turne backe to giue glorie vnto God, yet if the tenth shall come, Christ will entertayne him louingly. If there be but one righteous Gen. 7. Noe amongst them of the old world: but one iust Gen. 19. Lot amongst all the So­domites: but one faithfull Iosh 6. Rahab amongst the inhabitants of Iericho: but one good Ioseph in Egypt: but one good 1. Kings 18. O­badiah in all Ahabs Court: but one Ibid. vers. 22. Elias a Prophet of the Lord, amongst foure hundred and fiftie prophets of Baal: but one 1. Kings 22. Michaiah amongst foure hundred flattering prophets: but one Iohn 7. Nicodemus amongst all them that sate in counsell a­gainst Christ: yet will God alwayes haue regard to that one; and will surely prouide and take care for him. There is ioy (saith our Luk. 15.7.10 Sauiour) in the presence of the Angels of God, euen for but one sinner that repenteth and conuerteth.

This second obseruation serueth for a twofold vse: The euill fa­shion of the world, must not keepe vs back from do­ing of good. First, to condemne such as keepe themselues backe from the perfor­mance of good dueties, because the flat contrarie is practised by the most part of men. I could be content to bestow my Be­nefices freely (saith a Patrone) but I see the common course [Page]and guise of Patrons is to make the most of them, & why should I only put away mine for nothing? I will therefore take what is offered me by such a man, and buy my selfe three or foure faire suites to braue it out with the best at the Assises. I could finde in my heart (saith a luke-warme Professor) to sanctifie the Sab­bath, to heare and repeate Sermons, to pray with my Familie, to put no money to Vsurie, to restore the things I haue wrong­fully gotten, to speake the truth, and not to coozen my Neigh­bour, &c. but I see the fashion of the world is otherwise, and I am loth to goe alone. Alas, alas, beloued, shall Christ inuite vs so louingly to Matt. 11.28 come vnto him, and will hee bid vs heartily welcome though we come alone, and yet shall we absent our selues because other men will not goe with vs? O let not the custome of the world in practising wickednesse, detayne vs any longer from comming vnto Christ, and following of good­nesse!

In a second place this Doctrine serueth for a singular conso­lation vnto the children of God, who sometimes perhaps may be discouraged, because they walke (as it were) in vntroden paths, and seeme (as 1. Kings 19.10, 14. Elias thought himselfe) to be left alone, hauing many disswaders and few encouragers, many labouring to pull them backward, and few prouoking constantly to goe forward: let them comfort themselues with this, that they shal be welcomed by Christ, though they come all alone vnto him. Let such cheere vp their drooping hearts, with that comfor­table speech of our Sauiour, Iohn 6.37. Him that commeth to me, I cast not away. Obserue it well, that Christ saith not in the plurall num­ber, Them that come to me, as if he would accept of none but such as come with companie; but in the singular, Him that commeth, as noting that he will welcome euen one that comes alone. Wherefore though wee see the most part of the world to goe backe from Christ; yet if the question be put to vs as it was to the Iohn 6.67, 68 twelue, Will yee also goe away? let vs say with S. Peter, Lord, to whom shall we goe? thou hast the words of eternall life, therefore though all men forsake thee, yet will I neuer leaue thee. And let our resolution be the same that Ioshuaes was, Iosh. 24.15. What gods soeuer other men serue, yet I and my house will serue the Lord. Let others follow what lewd courses soeuer [Page]they will, yet will I continue on in a gracious course, and then I shall be sure of a glorious end. Finally, let vs resolue thus with the Leper in the Text, Let my nine companions be vn­gratefull vnto him that hath healed them, yet rather then I will proue vnthankefull too, I will leaue them all, and turne backe alone to praise God, and giue him thankes. And thus much for the second point. It followes in the Text.

And he was a Samaritane.] In those wordes the Euangelist doth Caluin. & Iansen. in loc. taxe the detestable vnthankfulnesse of the rest that were healed, by comparing one with nine, and a Samaritane with a Iew. For hereby is their horrible ingratitude aggrauated, that they being nine, and this but one; they being Iewes, and this a Samaritane; yet he alone performed the dutie which he owed for his cleansing.

Hence I obserue this point of Doctrine, The Religion of the meaner aggrauates the prophane­nesse of the greater sort. That the Religion and holinesse of the meaner & more ignorant sort, aggrauates the prophanenesse and lewdnesse of the greater and more lear­ned sort. As here, the thankefulnesse of one Samaritane, serues to make the vnthankefulnesse of nine Iewes the greater and more odious. So shall the men of Niniue (as our Matth. 12.41, 42. Sauiour said) and the Queen of the South rise vp in iudgement against the Scribes and Pharisees, and (by their example) condemne them, because they (who neuer heard of the true God) repented at the preach­ing of Ionas; and shee (who was not brought vp in the schoole of Christ) came from the vtmost parts of the earth, to heare the wisedome of Salomon; but the Scribes and Pharisees and people of the Iewes, repented not at the preaching of Christ, who was greater then Ionas, and refused to heare him who was the chiefe Doctor, the Prince of Prophets, and greater then Salo­mon. And so doth the Rom. 2.27. Apostle say, that the vncircumcision which is by nature, if it keepe the Law, shall iudge (that is, con­demne) those which by the letter and circumcision are transgres­sors of the Law. I finde also that the Apostles and Saints are said in Matt. 19.28. 1. Cor. 6.2. Scripture to be those, that shall sit vpon Thrones, iudging the twelue Tribes of Israel, and the whole world; not onely be­cause they are members of Christ the Iudge, nor onely because they shall approue of the sentence pronounced by Christ, and subscribe to his iudgement; but also (as Vide Caluin. in 1. Cor. 6.2. & Bucanum Loco 38. quaest. 8. Interpreters expound [Page]it) because their faith, pietie, feare of God, good conscience, and integritie of life, shall take away all excuse from the wic­ked; euen as it is Heb. 11.7. said of Noe, that by his faith he condemned the world. So did the faith of the Centurion, who was a Gentile; and the beliefe and repentance of the Publicanes and Harlots, aggrauate the Infidelitie and impenitencie of the people of the Iewes; in that there was Matth. 8.10. found greater faith (euen so great, that Christ as he was man, wondered at it) in the Centurion, then in Israel; and because the Matth. 21.31, 32. Publicanes and the Harlots beleeued Iohn, but the Priests and Elders, and the people of the Iewes were not moued with repentance afterward, that they might beleeue him. This point needes no further proofe nor any larger amplification.

I beseech you now (Right Honorable, Right Worshipfull, and all dearely beloued Christians) suffer the wordes of exhor­tation. They that [...]e greater then others, must striue to be better then others. O let it be the care of you all to out-strip others in goodnesse, as yo ugoe beyond them in greatnesse: to excell o­thers in grace, as you are aboue them in place: to out-runne o­thers in the conscionable practice of religious duties, as you are farre before them in worldly dignities: and to be richer then others in good workes, as you are richer then they in the goods of the world. Giue not, O giue not Christ iust cause thus to vpbraid and complaine of you, The Samaritane is better then the lew, I haue not found so great faith in Israel as in a Cen­turion: that is (as I now apply it) the Magistrates whom I haue placed in a high seate, are not so religious as the vulgar sort: I haue not found so much holinesse, such conscionable obedience in the Knights and Gentlemen, as I haue in the pain­full Husbandmen: the poore labouring man that liues by his daily worke, he serueth and honoreth me, but the Knights and Gentlemen spend their time in Hunting & Hawking, in Dice­ing and Carding, in Whoring and Carowsing, and haue cast off the yoke of my Commandements from themselues, and will not liue in obedience to my Law: the poore Artificer that hath nothing but his hands to helpe himselfe, hee hath more knowledge, and walketh more vprightly before me, then doth the rich man who hath abundance of wealth, of lands, and li­uings [Page]in possession: the ignorant people who know not a letter in the Booke, are more zealous and more holy in their conuer­sation, then the great Scholers and the famous Preachers: the Mechanicall man is a better Christian then the Merchant man: the Major, the Iustices, and the Aldermen, &c. doe not liue so piously, so righteously, so soberly, as the poore Apprentices doe: the Seruing-man doth feare and serue me better then his Master doth, and the Waiting-maide better then her Mistris. O let not Christ (I say once againe) haue cause thus to speake and complaine of you! Let not the poorer, the meaner, and the more vnlearned people take away heauen from you: and those whom you scorne, to haue accounted your equalls, let it be a shame vnto you that they should be your Superiors in the best things, and that you should come behinde them in godlinesse.

Yet one thing more I obserue from this Samaritane (where­in I must be very briefe, A worker of righteousnesse is accepted with Christ, of what Nation soeuer he be. as also in all the rest, because the time will not giue leaue to speake largely of all:) namely this, That those who come to Christ and are workers of righteousnesse, shall be accepted with him, of what Countrie or condicion so­euer they be. As here wee see that this one which returned to glorifie God, was not reiected of Christ, though he were a Sa­maritane. The holy Scripture doth in sundrie places confirme the truth of this point: for we reade that Rom. 2.11. there is no respect of persons with God, and that in Christ Iesus Gal. 3.28. there is neither Iew nor Grecian, Samaritane nor Scythian; there is neither bond nor free, male nor female: Acts 10.35. but in euery Nation he that feareth God and worketh righteousnesse, is accepted with him, as S. Peter tels vs; and whosoeuer 1. Iohn 3.29. doth righteously, is borne of him, as S. Iohn wit­nesseth. Christ himselfe hath spoken with his own mouth, with­out exception of Nation, without exception of Age, without exception of Sexe, without exception of Estate, without ex­ception of Degree, without any exception at all, that he Iohn 6 37. ca­steth not away any one that commeth vnto him. Let vs make vse of this point also.

What a singular consolation doth this Doctrine minister to all those that are truely religious, Comfort for poore Chri­stians. working righteousnesse and worshipping the Lord in Spirit and Truth! Suppose that they [Page]be poore, and haue but a small pittance of worldly things: say they be base, and haue no earthly dignities: admit they want that comely proportion of body which others haue, and that externall beautie to make them gracious and louely in the eyes of men: grant that they be despised and nothing esteemed a­mong men: let them be compassed with miseries on euery side: yet may they cheere vp their hearts, and say, Though my out­ward crosses and afflictions be so many, and though they were a thousand times more, yet doth God esteeme mee neuer the lesse, yet haue I the King of heauen for my Father, Christ Iesus for my Brother, the blessed Angels for my Attendants, and the Kingdome of heauen for my inheritance. Let men contemne me and set me at nought, yet he that reiected not the Samari­tane which returned to giue him thankes, will not cast away me which am his seruant.

Moreouer, Outward re­spects make not men ac­ceptable to God. this Doctrine serueth for an instruction or admo­nition, to the Great, Noble, Wise, and Wealthy ones of the world. Let not such perswade themselues or beare themselues in hand, that their Greatnesse, their Riches, their Honor, their Possessions, their deepe Learning, or any worldly respect what­soeuer, can procure the fauour of God and make them accep­table to him. For vnlesse the Honorable person do honor God; vnlesse they which are termed Right Worshipfull, bee right worshippers of God; vnlesse they which abound in worldly wealth, doe abound in faith, in knowledge, in loue, and in o­ther good graces; vnlesse they Gen. 17.1. walke before God and be vpright, as Abraham was commanded to doe; vnlesse they be workers of righteousnesse; and truely thankefull vnto God as was this Samaritane, surely, howsoeuer they be highly esteemed among men, yet are they abominable in the sight of God.

And thus from shewing you what this cleansed person was, I come to shew you what he did; viz. First, he saw that he was healed, that is, he considered with himselfe what a great bles­sing the Lord had bestowed vpon him, in that he was cleansed from his leprosie. Secondly, He turned backe. Thirdly, He prai­sed God with a loud voice. Fourthly, He fell downe on his face at Iesus feete. Fiftly, He gaue Christ thankes.

Now the practice of this Samaritane is here recorded for our imitation, What the Sa­maritane did, is a duetie which we ought to per­forme. that wee likewise should not suffer the benefits of God to flip out of our mindes, but should renew the memorie of them by a serious consideration and meditation of the same, that so we may be stirred vp to giue thanks vnto the Iam. 1.17. Father of lights, from whom euery good giuing, and euery perfect gift commeth downe, as S. Iames speaketh. And surely, more then thanks God expecteth not for the greatest blessings that euer he bestowed: it is his command that wee should Psal. 50.14, 15, 23. call vpon him in the day of trouble, and it is his promise that he will deliuer vs; and it is his expectation that we should offer him praise & glorifie his name. O then how vnkind are we if we render lesse, when as God re­quireth no more? Hezekiah was a wise King, yet he played but a foolish part, in that 2. Chro. 32.25 he did not render according to the reward bestowed vpon him: and what followed vpon his vnthankfulnes? Wrath (saith the Text) came vpon him, and vpon Iudah and Ierusa­lem. Beloued Christians, there is no Nation or people vnder the Sun, that haue more need to be stirred vp to the performance of this dutie of thankfulnesse, then the Inhabitants of this our I­land, vpon whom God hath heaped so many and so excellent blessings. How hath he magnified his goodnesse towards this whole Land, in the raysing vp, and wonderfull preseruation of that famous Princesse of blessed memorie, Q. Elizabeth, who was an instrument of much good and happines vnto this King­dome? Anno 1588. Did he not make the Sea in her dayes, to fight against the superstitious Spaniard, so that winde and water ouercame that inuincible Armie, prepared for our destruction, and that in such sort, that the Treat. to Mendoza. Popish relator hereof confessed ingenuously, that God himselfe in that sea-fight shewed himselfe a very Lu­therane, and meere Protestant? What miraculous deliuerances hath he wrought for our gracious Soueraigne King Iames, from the conspiracie of Gowrie, and from that bloudie-intended Massacre by Gun-powder? What peace and plentie doth our Land enioy, through the blessing of God? Hath he not also be­stowed vpon this nation, the inestimable pearle of his holy and heauenly Word? Is not his glorious Gospell truely, sincerely, & plentifully preached among vs, vnder the peaceable gouern­ment [Page]of a most religious Prince, so that we may come to Church in peace, and heare in peace, ( Mat. 13.16, 17. O happie eyes and eares of ours!) and returne home in peace; that we may come in our slippers, and sit on our Cushions? Hath not God dispelled from hence the darke mists of Popish superstition, and planted true Reli­gion among vs? Moreouer, that my speech may be somewhat framed to the time; haue not you of this Citie, tasted many of the blessings of God? Are you not met heere in great solemni­ty at this present, in remembrance of the deliuerance, which God wrought for your Citie, in the dayes of King Edward the sixth, from those Rebels who inuaded it, and twice burned the gates thereof, yet could not winne it, because God was on the Cities side, against them who rose vp against it? You can re­member the burning of your Tiuerton & Columbton. neighbour-Townes, when as your Citie hath hitherto beene preserued, and your houses and goods haue not beene consumed with fire; the plague hath not for these many yeeres, come neere your dwellings. And be­sides the abundance of temporall blessings, which you enioy, God hath also stirred vp the hearts of Doctor Bod­leigh, who was seconded by Master Mo­gridge. religious men, to bestow a perpetuall maintenance for a preaching-Minister amongst you, that your soules may be fed with the wholesome food of his heauenly Word. Let vs descend yet lower, and weigh with our selues, the great blessings that God hath bestowed vpon vs in particular; he hath giuen vs a being, and to our being hee hath added life, which he hath denied to stones: to our life he hath added sense, which he hath denied to plants: to our sense he hath added reason, which he hath denied to beasts; he hath made vs Christians, not Heathens; Protestants, and not Pa­pists: he hath giuen vs eyes to see withall, when as others are blinde; eares to heare withall, when as others are deafe; tongues to speake withall, when as others are dumbe; feete to walke withall, when as others are lame; health, when as others are in sicknesse; wealth, when as others are in pouertie; meate to eate, and clothes to put on, when as others are pinch­ed with famine and nakednesse; libertie and freedome, when as others are prisoners and in bondage: he hath bestowed gra­ces vpon vs, and the meanes of grace; hee hath giuen vs assu­rance [Page]of our election, and of his loue: In a word, hee hath be­stowed vpon vs, whatsoeuer good thing wee enioy, either for soule or bodie; hee hath giuen vs his owne Sonne, the Foun­taine of all happinesse. And now, what doth the Lord expect at our hands, but that considering how good he hath beene vn­to vs, wee should turne vnto him, and with heart and voice, glorifie his holy Name, and (with the Samaritane) fall downe before him, and worship him, and giue him thankes? Wee are most accursed creatures, if we answere not this expectation of God; for then as our Sauiour vpbraided the vnthankfull Ci­ties, Mat. 11.20, 21, &c. in which most of his great workes were done, and cryed, Woe vnto them and said, that it should be easier at the day of Iudge­ment, for other Cities, wherein such great workes had not beene done, then for them: so likewise a woe and a curse hangs ouer our head, if we proue vnthankfull vnto God, and it shall be ea­sier at the day of Iudgement for other Lands, for other Cities, for other men and women, vpon whom God hath not bestowed so many blessings, then for England, then for Exeter, then for vs heere present, who haue receiued so much from God, and yet will not doe so much as to giue him thankes for all. O let vs remember, that there are three great things, which follow one another: 1. ingentia beneficia, 2. ingentia peccata, 3. in­gentes poenae: great benefits abused doe occasion great sinnes, and great sinnes will pull downe great and heauie iudgements and punishments. And thus much briefly of what the Samari­tane did. It followeth in the Text.

Are there not ten cleansed? &c.] Here we haue Christs com­plaint of the ingratitude of Nine, and his approbation of the thankfulnesse of One. We reade that all the ten Lepers began well, for they all beleeued, they all prayed, they all obeyed Christ; but their end was not answerable, for nine of them ac­knowledged not the benefit of God in their cleansing, and but One only was thankefull, and continued faithfull vnto the end.

Hence we learne, That the proceedings and endings of ma­ny men are vnlike their beginnings; as here the Lepers, while they had their grieuous disease, came vnto Christ and prayed him to haue mercy on them, but when their turnes were serued, [Page]they forgot and refused to giue him thankes that had healed them. Not vnlike many in these dayes, who in the time of sick­nesse are readie to pray vnto God, and to promise better obe­dience if it would please the Lord to restore their health a­gaine; but when God hath granted what they desired, they forget to render (as Hezekiah also did) according to the bene­fits bestowed vpon them, 2. Chron. 32.25. 2. Pet. 2.20, 21, 22. Returning with the Dogge to their owne vomit, and with the Sow that was washed, to their wallowing in the mire, so that the latter end is worse with them then the begin­ning. But surely, it had beene better for men neuer to haue re­ceiued, then not to haue rendred; neuer to haue knowne the way of righteousnesse, then after they haue knowne it, to turne from the holy Commandements of God.

Wherefore (beloued Christians) let vs be exhorted and ex­cited constantly to goe on and perseuere vnto the end, know­ing that it is not sufficient to begin to runne well, and to faint in the midst of the race, to Luke 9.62. put our hand to the plough, and af­terward to looke backe, as our Sauiour speaketh. It is he that endureth to the end which shall be saued, as the Samaritane here who continued thankefull, heard to his great comfort from Christ, that together with the healing of his body, he had also obtayned the cleansing and saluation of his soule. I con­clude therefore with the exhortation of the Apostle, Gal. 6.9. Let vs not be wearie in well doing: for in due season we shall reape, if we faint not.

Blessed Lord, without whom we can neither begin nor con­tinue in well doing, enable vs to doe what thou hast comman­ded, that we may be sure to finde what thou hast promised, e­uen peace of conscience in this life, and endlesse happinesse in that which is to come, through Iesus Christ our only Sauiour: To whom with thee, O Father, and the blessed Spirit, be ho­nor, and glorie, and dominion, and thanksgiuing, henceforth and for euermore, Amen.