THE THANKFUL SAMARITANE. In a Sermon at S. PETER'S in EXETER, the sixth of AUGUST, Anno 1617. Being the day of the deliverance of that City from the Rebels, in the days of King EDWARD the Sixth. At which time the Assizes was also there holden. By JOHN COMYNS Master of Arts of EXETER College in OXFORD, and Minister of GOD'S Word at CREDITON in DEVON. 1. THESS. 5.18. In all things give thanks, for this is the will of God in Christ jesus concerning you. LONDON Printed by William Stansby. 1617. TO THE RIGHT WORSHIPFUL MASTER JOHN SHEAR MAJOR of the City of EXETER, I. C. wisheth the felicity of both Worlds: Grace in this life, and glory in the next. SIR, I Here present unto your view, what was first meditated by your appointment: it had never been penned but for you, and therefore it doth of right appertain unto you. I confess that at the time of the delivery hereof, the weakness of my memory was such as never before I had experience of in a Pulpit, by reason whereof I over-slipped many things. And that was one special motive that made me the more willing to commit it to the Press, that what was purposed and penned to be preached, but through debility of memory was not uttered with the mouth, and therefore could not be heard with the ear, might yet at length be seen with the eye. If this poor labour of mine shall find entertainment with you, as a testimony of my thankfulness for your undeserved kindness towards me, and of that respective love and loving respect I bear you: and if it may be a means of the least good unto any Christian soul into whose hands it shall come, I have enough. And thus I commend you to God, beseeching him to keep you by his power through faith unto salvation; and will for ever rest Yours in all Christian duty, JOHN COMYNS. THE THANKFUL SAMARITANE. LUKE 17.15, 16, 17, 18. 15. And one of them, when he saw that he was healed, turned back, and with a loud voice praised God, 16. And fell down on his face at his feet, and gave him thanks, and he was a Samaritane. 17. And jesus answered and said, Are there not ten cleansed? but where are the nine? 18. There are none found that returned to give God praise, save this Stranger. WHen Satan that old Serpent had stung our first Parents, and in them had poisoned all their posterity; so that mankind had received such a deep and desperate wound, as that it passed the skill and power of all the Angels of heaven, and all the Creatures on earth to heal the same: it pleased the great a Mat. 9.12. Physician of the world, to come down (unsent for by wounded man) from the height of heaven to the earth below, to cure this (otherwise) incurable spiritual sore of the Sons of men: that as they who were bitten with fiery Serpents in the days of Moses, were preserved alive by looking upon that fiery brazen Serpent, Num. 21.8, 9 which Moses made and set upon a pole by the commandment of God, so all of those that had a spiritual eye of faith to look upon this true brazen Serpent (who was lifted up, not only on the Cross, john 3.14. but also by the preaching of the Gospel) might not perish, but have life everlasting. And during the time of his continuance here on earth, for the healing of mankind's grievous wound, he wrought also many miraculous cures on them that were diseased with bodily infirmities: he opened the eyes of the blind, so that they were able to see; and the ears of the deaf, so that they were able to hear: he loosed the strings of the tongues of the dumb, so that they were able to speak; and strengthened the feet and ankle bones of the lame, so that they were able to walk: he rebuked the fevers, and they left those who were sick of them; and healed the bloody issue, whereof the woman could not be made whole, Mark 5.26. but (as one Evangelist hath added) became much worse, though she had suffered many things of many Physicians, and had spent all that she had: finally, he cleansed the Lepers, as here in the Story whence the Text is taken. Now, as the earthly Physician must have his fee when he hath finished his cure; so is there a fee due unto, and expected of this heavenly Physician. Do not think that silver and gold, or any worldly pelf is the fee which he will be best pleased withal: No, no; it's a matter of less cost to thee, Thankfulness the heavenly Physicians fee. yet of more acceptance with him: he looks to have thanks for his pains, that is his fee; yet hath he cured many that have not paid him: here were ten Lepers cleansed, and but one of them turned back, and praised God, and gave him thanks. And therefore might he justly complain of the detestable ingratitude of the other nine, that having wrought on them so great a cure, yet was denied by them so small a fee. In this portion of Scripture, I consider these two general parts, viz. 1 The event of the miraculous healing of those Lepers, viz. 1 The thankfulness of one. 2 The ingratitude of nine. 2 The event of that event, viz. 1 Christ's complaint of the great ingratitude of nine. 2 Christ's approbation of the thankfulness of one. And one of them, etc. What this one thankful Samaritane, and the other nine unthankful jews, were bodily, that are we all spiritually, to wit, infected with the leprosy of sin: it's a disease hereditary, wherewith we are all possessed even from our conception and birth. Psal. 51.5. He was a Saint that confessed himself to be conceived and borne a sinner: and (if we will believe S. Suscepit david personam generis humani, Aug. in Loc. Austin) he did in that confession take upon himself the person of all mankind: so that all that ever descended from Adam, by the ordinary course of natural generation, are infected with an inbred spiritual leprosy as soon as ever they are conceived in the womb: and it may truly be said of them all, that they were overspread with the darkness of sin, even while their Mother kept them warm in her womb, before they came forth to see the light of the world; and were dead in sin and wickedness, before ever they drew the breath of life in the world: and that they were no sooner naturally conceived men, but they were also conceived spiritually leprous men: and that they received life and sin in one moment, the first from God their just Creator, the other from Adam their sinful Progenitor. The Apostle doth plainly avouch so much, when as he saith, that in Adam all have sinned: How? Rom. 5.12, 16, 19 but by drawing from him guiltiness of nature, and corruption of nature. First, guiltiness, because all stand charged with Adam's disobedience in the first moment of their conception, as if it had been their own; that being justly laid upon the posterity, which he that was the common head of them all did commit, or which they committed in him, being originally in his loins: for as the Author to the Hebrews saith, that Levi paid tithes in Abraham, Heb. 7.9, 10. because he was yet in the loins of his Father, when Melchisedec met him; even so the guilt of Adam's disobedience is made his children's, that then were in his loins, and thence proceeded by ordinary generation: and by reason of this guiltiness they are all liable to temporal and eternal death, according to the a Gen. 2.17. threatening of God, and by nature the children of wrath, according to the b Ephes. 2.3. saying of the Apostle, and damned before they be borne, according to the speech of an ancient Divine. Neither doth the offspring of Adam stand charged only with the guiltiness of his disobedience, but there is also secondly, corruption derived unto them; and that not by example or imitation only (as the Pelagians erroneously maintained) but by generation & propagation; whereby their whole nature, soul & body, is altogether defiled, and disposed only to evil, not to any thing which is good. This inbred leprosy of original contagion, Why the sin of nature is termed Original. breaks forth into a running leprosy of actual transgression in the children of Adam: for it's termed by the name of original sin, not only because it is ab origine, ever since the fall of Adam: nor only because it is cum origine, bred in every man in the womb, and brought with him into the world: but also because it is origo, the bitter root of all the accursed fruits, the poisoned fountain of all the filthy and noisome streams of actual sins. Thus are we all Lepers, and unless we be cleansed, shall for ever be excluded out of the heavenly jerusalem (into a Revel. 21.27. which no unclean thing shall ever enter) & eternally separated from the presence of God, and society 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 company of those that were clean. Will you know then how and by whom you may be made clean again, and so escape that most fearful and sin all exclusion and separation? Christ alone cleanseth the spiritual leprosy. Surely, he which healed this One spoken of in the Text, together with his nine companions, and none but he, is able to cleanse us: he alone is the Physician, and his blood only is the medicine that can cure our sick, and poisoned, and wounded souls, although there be nothing in us but wounds, See Esay 1.6, 18 and swelling, and sores full of corruption, from the sole of the foot, unto the head; and though we be died with a crimson and scarlet leprosy of sin; yet being washed by him, john 13.10. Psal. 51.7. we shall be clean every whit, and be made as white as wool, yea, whiter than the snow in Salmon. The Ceremonial cleansing of the Lepers in the Law, was a most excellent and lively representation of this purging of our spiritual uncleanness by Christ, who was the b Col. 2.12. body, the substance, and the truth of all Legal shadows and sacrifices whatsoever. The Ceremonial cleansing was on this manner: the leprous person must be sprinkled with the blood of a * Levit. 14. slain Sparrow; wherein alive Sparrow had been dipped. Now, what else was signified by that blood, but the blood of Christ? What else represented by the slain Sparrow, but the manhood of Christ which was slain and offered a sacrifice for sin? What else shadowed by the live Sparrow dipped in the blood, but the Godhead of Christ which could not be slain? yet being personally united and conjoined to the manhood, was (as it were) dipped in the blood thereof, & so gave virtue unto that blood to purge sin, sith that by reason of this union it became accounted (as the a Acts 20.28. Apostle calls it) the blood of God, because it was indeed the b 1. john 1.7. blood of jesus Christ the Son of God, which cleanseth us from all sin. So is Christ (in an Allegory) the good Samaritane, who voluntarily journeyed from heaven to earth, Read Luke 10.30. etc. to cure us poor, wounded, & rob souls, from whom the spiritual thieves had taken away that raiment of righteousness and holiness, wherewith Almighty God in the creation adorned us: he saw us with a pitiful eye of tender compassion, he came unto us by his Incarnation, he put wine and oil into our wounds by a most gracious infusion, he set us on his own beast, and bore us on his own back by his most bitter passion, he brought us to the common Inn of the Church by effectual vocation, and he departing out of the world by his glorious Ascension, committed us to the Ministers of the Word with a solemn injunction, to take care of us, and took out his two pence, his two Testaments, his two Sacraments, his two great Commandments, his Word and his Sacraments, which are the ordinary means unto salvation: and finally he promised to recompense the faithful and careful Stewards of his house at his coming again, with a large remuneration. He is the c Revel. 13.8. Lamb slain from the foundation of the world; d john 1.29. The Lamb of God which taketh away the sins of the world; e 1. Pet. 1.19. The Lamb without spot and without blemish, by whose precious blood we are redeemed, and f Heb. 12.24. whose blood speaketh better things than the blood of Abel. In a word, as the Lepers here were healed by his power, so can our spiritual leprosy be cleansed only by his blood. O than the unspeakable greatness of the admirable love of a most merciful Saviour and a most compassionate Physician, who willingly was content (when there was no other remedy left) to be wounded himself that we by his a Esay 53.5. 1. Pet. 2.24. stripes & wounds might be healed, to lay down his own life, and to undergo a most cursed and ignominious death, that we might live a most blessed and glorious life: to shed his own heart-blood, and to suffer the torments of hell, that we might be saved from everlasting destruction, & enjoy the pleasures of heaven. Greater love than this hath no man (saith b john 15.13. Christ himself) that a man lay down his life for his friends. No greater love? Why, blessed Saviour, thou thyself didst show greater love than this, in dying for us, not being thy friends, but thy enemies, as thy own c See Rom. 8.10. Apostle witnesseth. True indeed: it is the highest pitch of man's love, when one friend layeth down his life for another; Christu● homo verus, non homo merus. but thou, sweet jesus, being not a mere man, but more than a man, even God and Man both, didst commend and set forth thy love beyond the love that man can show, in giving thyself unto the death for us thy sinful enemies: thy love is a transcendent love, surpassing the greatest degree of the love of man. Shall not the consideration of this love (beloved Christians) make us to bethink with ourselves, and to ask with the Psalmist, Psal. 116. What reward we shall render, and what see we shall pay unto him who out of his free love unto us hath done and suffered so much for us? Surely, he expects at our hands the same fee which was paid him by one of the healed Lepers, namely, That we should return unto him, and fall down before him, and worship him, and give him thanks. If we look into the practice of the Saints of God, we shall find that they have ever been careful in the performance hereof. When S. john had spoken of the d Revel. 1.5, 6. washing from sins in the blood of Christ, he presently interposeth a thanksgiving, before he had ended his record of the gracious works of Christ for his Church, e Perkins in locum. as it were interrupting himself, for the great desire he had to the glory of God: he would proceed no further till he had given thanks; To him (saith he) be glory and dominion for ever and ever, Amen. Our sins are a leprosy; and Christ is the Physician; and his blood is the physic; and the washing of us from sins in his blood, is the making of us clean again by the merit of his sufferings; and thankfulness is the fee which with S. john we must readily and willingly, and cheerfully give unto him that hath healed us. So likewise a 1. Tim. 1.13, 14, 15, 16, 17. S. Paul speaking of himself as of a spiritual Leper, even a blasphemer and a persecuter, and considering the riches of God's mercy 〈◊〉 receiving him into favour and pardoning all his sins; breaks out forthwith into thanksgiving, Now unto the King eternal (saith he) immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen. In like manner doth the b Psal. 103.1, 2, 3, etc. Psalmist sing, Praise the Lord, O my soul, and all that is within me praise his holy name. Praise the Lord, O my soul, and forget not all his benefits, which forgiveth all thy sins, and healeth all thine infirmities. The practice of those servants of God must be our pattern, by them must we learn to be thankful unto God, and to express our thankfulness by c 2. Cor. 5.15. living henceforth not to ourselves, but unto him which died for us and rose again: and by d 1. Cor. 6.19, 20 glorifying him in our body, and in our spirit, sith that we are not our own, but his, who bought us with the price of his own blood: and by e 1. Pet. 1.17, 18, 19 passing the time of our sojourning here in fear, for as much as we were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot. Thus have we seen, that we are all infected with the leprosy of sin, that we are cleansed only by the blood of Christ, and that we own him thanks for our cleansing, and finally, that we should be careful 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, etc. The number of the godly is but small. We read in the precedent verses of the cleansing of ten, but we read in the Text of the returning of one alone, to glorify God and to give jesus thanks: yet me thinks this one may afford unto us two profitable observations. First, That few of many come to Christ; That the wicked do in number exceed the good; That the Dragon hath more followers than the Lamb; The Devil more retainers than Christ. Lo 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 Saviour call his sheep f Luke 12.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little flock: well might God by his Prophet term those whom he had reserved to himself, in the general corruption among the jews, g Esay 1.9. a small remant; a h Esay 6.13. tenth or tithing part; as here we see Christ had no more but the tenth. And well might the Church break out into a pitiful complaint of her small number, and say, a Micah. 7.1. Woe is me, for I am as when they have gathered the summer fruits, as the grape-gleaning of the Vintage, there is no cluster to eat. The b Matth. 13.3. etc. Parable of the Sour and the Seed propounded and expounded by our Saviour, confirmeth the truth of the point observed: for among much stony and more thorny, there is but little good ground: Many hear not the Word of the Kingdom, and among the Hearers there are many sorts of bad, and but one good. Wherefore it remaineth undoubtedly true, that c Matt. 22.14. few are chosen, though many be called. I grant indeed that if we consider the Church of Christ pierce, Ecclesia Christi mul●a est per se considerata, pauca verò collata ad ingentem impiorum qui pereunt multitudinem, Brent. in Luc. 13. in itself, without respect or comparison, it's a multitude innumerable, a flock exceeding great, and they that shall be saved, are a number numberless: the Scripture saith so much, Revel. 7.9. Matth. 8.11. Esay 60.3, 4. etc. 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 saved, with those that perish; How little is Christ's flock? How few shall be saved? Take a familiar instance for the illustration hereof: A thousand is in itself a good round number, but being compared with many hundreds of Millions, it seems almost to be no number at all; so likewise, those that shall be saved, are in themselves exceeding many, but compared with the multitude of those that perish, they are indeed exceeding few. I shut up the justifying of the observation with the speech of our Saviour, who was the truth itself and never spoke a lie; d Mat. 7.13.14 Wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat, but straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. And so from the explication of the point observed, I descend to the application of it. We see then how well, Multitude no true note of the true Church. how ill rather, our Adversaries the Papists, do make Multitude a true note and mark of the true Church of Christ: as though that Religion must needs be true, which is professed and embraced by the most. Indeed where many join in the truth, there is the true Church; but not for the manies sake, but for the truth's sake. Is it not a silly kind of Popish reasoning to say, We have a great multitude of Bishops, and Kings, and Cardinals, and Doctors, etc. on our side, and you Protestants have but one or two Princes, etc. therefore is our Church the true one, and our Religion the sound one? for why, Pagans and Mahometans do in number far exceed the Christians: shall we therefore conclude that to be the truth which is professed, embraced, and followed by them? I trow not. Have there not always been more Idolaters than orthodox Professors? Did not a 1. Kings 19 Elijah and some few thousands worship the Lord of Hosts, when as the most part bowed the knees unto Baal? was not b 2. Pet. 2.7. righteous Noah with his small number saved, when the rest were disobedient and perished in the waters? were there not ten here cleansed, & but one that returned to give God thanks? yet I hope a Papist dare not deny, 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. Again, we see, The multitude not to be followed. how those men come within the compass of a just reproof, that in matters of belief and practice will conform themselves to the greatest part: and will defend all courses which they affect or undertake 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 think thus and thus, practise this and that: and why should not we think and do so likewise? Alas, beloved, do not the more part walk in the broad way that leadeth to destruction? Are we not forbidden to follow a c Exod. 23.2. multitude to do evil? Is not the smallest number commonly the best? if we be transgressors together with others, shall we not be d Psal. 37.38. destroyed together with them? Shall our torments be the less in hell, if we go thither with the generality, or our joys be the less in heaven, if we walk thither with a few? no, no; for he deserveth no less punishment that killeth an innocent accompanied with others, than he that doth it alone: and a man endureth no less pain if he burn with many, than he should with few. Wherefore it is a corrupt choice if we have followed the most rather than the best, and joined ourselves to the great rather than to the good: for the most may believe a matter which hath no soundness in it, and may follow a course which hath no holiness in it. In a third place we see, what reason we have to hearken unto that counsel and exhortation of our Saviour, a Luke 13.24. Strive to enter in at the straight gate. In our journey towards heaven, we must observe a right contrary course from that which we take in our earthly journeys: for in our travails on earth we keep the broad beaten way, but in travailing to heaven we must walk in the narrowest path. In our journeys here, it is good wisdom to go with the most company; but in journeying to heaven, it is safest and surest to go with the fewest. It's far better to return unto Christ with one, then to go away from him with nine. Wherefore let us shake off security and carelessness, because the greater part shall perish: and the fewer there are that shall be saved, the more b Matt. 11.12. violence let the Kingdom of heaven suffer, and the greater let the care of us all be, that we may be some of them. And thus much for the first point. A second observation which I draw from this One, Christ will bid one welcome, though he come all alone. that returned to give Christ thanks, is this: That if but one among many shall come unto Christ, and truly turn to him, even that one shall be sure to find a most kind and gracious welcome. Let n●ne cleansed Lepers refuse to turn back to give glory unto God, yet if the tenth shall come, Christ will entertain him lovingly. If there be but one righteous c Gen. 7. Noah amongst them of the old world: but one just d Gen. 19 Lot amongst all the Sodomites: but one faithful e Iosh 6. Rahab amongst the inhabitants of jericho: but one good joseph in Egypt: but one good f 1. Kings 18. Obadiah in all Ahabs Court: but one g Ibid. vers. 22. Elias a Prophet of the Lord, amongst four hundred and fifty prophets of Baal: but one h 1. Kings 22. Michaiah amongst four hundred flattering prophets: but one i john 7. Nicodemus amongst all them that sat in counsel against Christ: yet will God always have regard to that one; and will surely provide and take care for him. There is joy (saith our k Luk. 15.7.10 Saviour) in the presence of the Angels of God, even for but one sinner that repenteth and converteth. This second observation serveth for a twofold use: The evil fashion of the world, must not keep us back from doing of good. First, to condemn such as keep themselves back from the performance of good duties, because the flat contrary is practised by the most part of men. I could be content to bestow my Benefices freely (saith a Patron) but I see the common course 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 myself three or four fair suits to brave it out with the best at the Assizes. I could find in my heart (saith a lukewarm Professor) to sanctify the Sabbath, to hear and repeat Sermons, to pray with my Family, to put no money to Usury, to restore the things I have wrongfully gotten, to speak the truth, and not to cousin my Neighbour, etc. but I see the fashion of the world is otherwise, and I am loath to go alone. Alas, alas, beloved, shall Christ invite us so lovingly to a Matt. 11.28 come unto him, and will he bid us hearty welcome though we come alone, and yet shall we absent ourselves because other men will not go with us? O let not the custom of the world in practising wickedness, detain us any longer from coming unto Christ, and following of goodness! In a second place this Doctrine serveth for a singular consolation unto the children of God, who sometimes perhaps may be discouraged, because they walk (as it were) in untrodden paths, and seem (as b 1. Kings 19.10, 14. Elias thought himself) to be left alone, having many disswaders and few encouragers, many labouring to pull them backward, and few provoking constantly to go forward: let them comfort themselves with this, that they shall be welcomed by Christ, though they come all alone unto him. Let such cheer up their drooping hearts, with that comfortable speech of our Saviour, c john 6.37. Him that cometh to me, I cast not away. Observe it well, that Christ saith not in the plural number, Them that come to me, as if he would accept of none but such as come with company; but in the singular, Him that cometh, as noting that he will welcome even one that comes alone. Wherefore though we see the most part of the world to go back from Christ; yet if the question be put to us as it was to the d john 6.67, 68 twelve, Will ye also go away? let us say with S. Peter, Lord, to whom shall we go? thou hast the words of eternal life, therefore though all men forsake thee, yet will I never leave thee. And let our resolution be the same that joshuaes was, e Josh. 24.15. What gods soever other men serve, yet I and my house will serve the Lord. Let others follow what lewd courses soever they will, yet will I continue on in a gracious course, and then I shall be sure of a glorious end. Finally, let us resolve thus with the Leper in the Text, Let my nine companions be ungrateful unto him that hath healed them, yet rather than I will prove unthankful too, I will leave them all, and turn back alone to praise God, and give him thanks. And thus much for the second point. It follows in the Text. And he was a Samaritane.] In those words the Evangelist doth a Caluin. & jansen. in loc. tax the detestable unthankfulness of the rest that were healed, by comparing one with nine, and a samaritan with a jew. For hereby is their horrible ingratitude aggravated, that they being nine, and this but one; they being jews, and this a Samaritane; yet he alone performed the duty which he owed for his cleansing. Hence I observe this point of Doctrine, The Religion of the meaner aggravates the profaneness of the greater sort. That the Religion and holiness of the meaner & more ignorant sort, aggravates the profaneness and lewdness of the greater and more learned sort. As here, the thankfulness of one Samaritane, serves to make the unthankfulness of nine jews the greater and more odious. So shall the men of Ninive (as our b Matth. 12.41, 42. Saviour said) and the Queen of the South rise up in judgement against the Scribes and Pharisees, and (by their example) condemn them, because they (who never heard of the true God) repent at the preaching of jonas; and she (who was not brought up in the school of Christ) came from the utmost parts of the earth, to hear the wisdom of Solomon; but the Scribes and Pharisees and people of the jews, repent not at the preaching of Christ, who was greater than jonas, and refused to hear him who was the chief Doctor, the Prince of Prophets, and greater than Solomon. And so doth the c Rom. 2.27. Apostle say, that the uncircumcision which is by nature, if it keep the Law, shall judge (that is, condemn) those which by the letter and circumcision are transgressors of the Law. I find also that the Apostles and Saints are said in d Matt. 19.28. 1. Cor. 6.2. Scripture to be those, that shall sit upon Thrones, judging the twelve Tribes of Israel, and the whole world; not only because they are members of Christ the judge, nor only because they shall approve of the sentence pronounced by Christ, and subscribe to his judgement; but also (as e Vide Caluin. in 1. Cor. 6.2. & Bucanum Loco 38. quaest. 8. Interpreters expound it) because their faith, piety, fear of God, good conscience, and integrity of life, shall take away all excuse from the wicked; even as it is f Heb. 11.7. said of Noah, that by his faith he condemned the world. So did the faith of the Centurion, who was a Gentile; and the belief and repentance of the Publicans and Harlots, aggravate the Infidelity and impenitency of the people of the jews; in that there was g Matth. 8.10. found greater faith (even so great, that Christ as he was man, wondered at it) in the Centurion, then in Israel; and because the h Matth. 21.31, 32. Publicans and the Harlots believed john, but the Priests and Elders, and the people of the jews were not moved with repentance afterward, that they might believe him. This point needs no further proof nor any larger amplification. I beseech you now (Right Honourable, Right Worshipful, and all dearly beloved Christians) suffer the words of exhortation. They that ●●e greater than others, must strive to be better than others. O let it be the care of you all to outstrip others in goodness, as you ugoe beyond them in greatness: to excel others in grace, as you are above them in place: to outrun others in the conscionable practice of religious duties, as you are far before them in worldly dignities: and to be richer than others in good works, as you are richer than they in the goods of the world. Give not, O give not Christ just cause thus to upbraid and complain of you, The Samaritane is better than the jew, I have not found so great faith in Israel as in a Centurion: that is (as I now apply it) the Magistrates whom I have placed in a high seat, are not so religious as the vulgar sort: I have not found so much holiness, such conscionable obedience in the Knights and Gentlemen, as I have in the painful Husbandmen: the poor labouring man that lives by his daily work, he serveth and honoureth me, but the Knights and Gentlemen spend their time in Hunting & Hawking, in Dicing and Carding, in Whoring and Carousing, and have cast off the yoke of my Commandments from themselves, and will not live in obedience to my Law: the poor Artificer that hath nothing but his hands to help himself, he hath more knowledge, and walketh more uprightly before me, than doth the rich man who hath abundance of wealth, of lands, and livings in possession: the ignorant people who know not a letter in the Book, are more zealous and more holy in their conversation, than the great Scholars and the famous Preachers: the Mechanical man is a better Christian then the Merchant man: the Major, the justices, and the Aldermen, etc. do not live so piously, so righteously, so soberly, as the poor Apprentices do: the serving-man doth fear and serve me better than his Master doth, and the Waiting-maide better than her Mistress. O let not Christ (I say once again) have cause thus to speak and complain of you! Let not the poorer, the meaner, and the more unlearned people take away heaven from you: and those whom you scorn, to have accounted your equals, let it be a shame unto you that they should be your Superiors in the best things, and that you should come behind them in godliness. Yet one thing more I observe from this Samaritane (wherein I must be very brief, A worker of righteousness is accepted with Christ, of what Nation soever he be. as also in all the rest, because the time will not give leave to speak largely of all:) namely this, That those who come to Christ and are workers of righteousness, shall be accepted with him, of what Country or condition soever they be. As here we see that this one which returned to glorify God, was not rejected of Christ, though he were a Samaritane. The holy Scripture doth in sundry places confirm the truth of this point: for we read that a Rom. 2.11. there is no respect of persons with God, and that in Christ jesus b Gal. 3.28. there is neither jew nor Grecian, Samaritane nor Scythian; there is neither bond nor free, male nor female: c Acts 10.35. but in every Nation he that feareth God and worketh righteousness, is accepted with him, as S. Peter tells us; and whosoever d 1. john 3.29. doth righteously, is borne of him, as S. john witnesseth. Christ himself hath spoken with his own mouth, without exception of Nation, without exception of Age, without exception of Sex, without exception of Estate, without exception of Degree, without any exception at all, that he e john 6 37. casteth not away any one that cometh unto him. Let us make use of this point also. What a singular consolation doth this Doctrine minister to all those that are truly religious, Comfort for poor Christians. working righteousness and worshipping the Lord in Spirit and Truth! Suppose that they be poor, and have but a small pittance of worldly things: say they be base, and have no earthly dignities: admit they want that comely proportion of body which others have, and that external beauty to make them gracious and lovely in the eyes of men: grant that they be despised and nothing esteemed among men: let them be compassed with miseries on every side: yet may they cheer up their hearts, and say, Though my outward crosses and afflictions be so many, and though they were a thousand times more, yet doth God esteem me never the less, yet have I the King of heaven for my Father, Christ jesus for my Brother, the blessed Angels for my Attendants, and the Kingdom of heaven for my inheritance. Let men contemn me and set me at nought, yet he that rejected not the samaritan which returned to give him thanks, will not cast away me which am his servant. Moreover, Outward respects make not men acceptable to God. this Doctrine serveth for an instruction or admonition, to the Great, Noble, Wise, and Wealthy ones of the world. Let not such persuade themselves or bear themselves in hand, that their Greatness, their Riches, their Honour, their Possessions, their deep Learning, or any worldly respect whatsoever, can procure the favour of God and make them acceptable to him. For unless the Honourable person do honour God; unless they which are termed Right Worshipful, be right worshippers of God; unless they which abound in worldly wealth, do abound in faith, in knowledge, in love, and in other good graces; unless they a Gen. 17.1. walk before God and be upright, as Abraham was commanded to do; unless they be workers of righteousness; and truly thankful unto God as was this Samaritane, surely, howsoever they be highly esteemed among men, yet are they abominable in the sight of God. And thus from showing you what this cleansed person was, I come to show you what he did; viz. First, he saw that he was healed, that is, he considered with himself what a great blessing the Lord had bestowed upon him, in that he was cleansed from his leprosy. Secondly, He turned back. Thirdly, He praised God with a loud voice. Fourthly, He fell down on his face at jesus feet. Fiftly, He gave Christ thanks. Now the practice of this Samaritane is here recorded for our imitation, What the Samaritane did, is a duty which we ought to perform. that we likewise should not suffer the benefits of God to slip out of our minds, but should renew the memory of them by a serious consideration and meditation of the same, that so we may be stirred up to give thanks unto the a jam. 1.17. Father of lights, from whom every good giving, and every perfect gift cometh down, as S. james speaketh. And surely, more than thanks God expecteth not for the greatest blessings that ever he bestowed: it is his command that we should b Psal. 50.14, 15, 23. call upon him in the day of trouble, and it is his promise that he will deliver us; and it is his expectation that we should offer him praise & glorify his name. O then how unkind are we if we render less, when as God requireth no more? Hezekiah was a wise King, yet he played but a foolish part, in that c 2. Chro. 32.25 he did not render according to the reward bestowed upon him: and what followed upon his unthankfulness? Wrath (saith the Text) came upon him, and upon judah and jerusalem. Beloved Christians, there is no Nation or people under the Sun, that have more need to be stirred up to the performance of this duty of thankfulness, than the Inhabitants of this our Island, upon whom God hath heaped so many and so excellent blessings. How hath he magnified his goodness towards this whole Land, in the raising up, and wonderful preservation of that famous Princess of blessed memory, Q. Elizabeth, who was an instrument of much good and happiness unto this Kingdom? Anno 1588. Did he not make the Sea in her days, to fight against the superstitious Spaniard, so that wind and water overcame that invincible Army, prepared for our destruction, and that in such sort, that the * Treat. to Mendoza. Popish relator hereof confessed ingenuously, that God himself in that sea-fight showed himself a very Lutheran, and mere Protestant? What miraculous deliverances hath he wrought for our gracious Sovereign King james, from the conspiracy of Gowrie, and from that bloudie-intended Massacre by Gunpowder? What peace and plenty doth our Land enjoy, through the blessing of God? Hath he not also bestowed upon this nation, the inestimable pearl of his holy and heavenly Word? Is not his glorious Gospel truly, sincerely, & plentifully preached among us, under the peaceable government of a most religious Prince, so that we may come to Church in peace, and hear in peace, ( b Mat. 13.16, 17. O happy eyes and ears of ours!) and return home in peace; that we may come in our slippers, and sit on our Cushions? Hath not God dispelled from hence the dark mists of Popish superstition, and planted true Religion among us? Moreover, that my speech may be somewhat framed to the time; have not you of this City, tasted many of the blessings of God? Are you not met here in great solemnity at this present, in remembrance of the deliverance, which God wrought for your City, in the days of King Edward the sixth, from those Rebels who invaded it, and twice burned the gates thereof, yet could not win it, because God was on the City's side, against them who rose up against it? You can remember the burning of your c Tiverton & Columbton. neighbour-Townes, when as your City hath hitherto been preserved, and your houses and goods have not been consumed with fire; the plague hath not for these many years, come near your dwellings. And besides the abundance of temporal blessings, which you enjoy, God hath also stirred up the hearts of d Doctor Bodleigh, who was seconded by Master Mogridge. religious men, to bestow a perpetual maintenance for a preaching-Minister amongst you, that your souls may be fed with the wholesome food of his heavenly Word. Let us descend yet lower, and weigh with ourselves, the great blessings that God hath bestowed upon us in particular; he hath given us a being, and to our being he 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 us Christians, not Heathens; Protestants, and not Papists: he hath given us eyes to see withal, when as others are blind; ears to hear withal, when as others are deaf; tongues to speak withal, when as others are dumb; feet to walk withal, when as others are lame; health, when as others are in sickness; wealth, when as others are in poverty; meat to eat, and clothes to put on, when as others are pinched with famine and nakedness; liberty and freedom, when as others are prisoners and in bondage: he hath bestowed graces upon us, and the means of grace; he hath given us assurance of our election, and of his love: In a word, he hath bestowed upon us, whatsoever good thing we enjoy, either for soul or body; he hath given us his own Son, the Fountain of all happiness. And now, what doth the Lord expect at our hands, but that considering how good he hath been unto us, we should turn unto him, and with heart and voice, glorify his holy Name, and (with the Samaritane) fall down before him, and worship him, and give him thanks? We are most accursed creatures, if we answer not this expectation of God; for then as our Saviour upbraided the unthankful Cities, Mat. 11.20, 21, etc. in which most of his great works were done, and cried, Woe unto them and said, that it should be easier at the day of judgement, for other Cities, wherein such great works had not been done, then for them: so likewise a woe and a curse hangs over our head, if we prove unthankful unto God, and it shall be easier at the day of judgement for other Lands, for other Cities, for other men and women, upon whom God hath not bestowed so many blessings, then for England, then for Exeter, then for us here present, who have received so much from God, and yet will not do so much as to give him thanks for all. O let us remember, that there are three great things, which follow one another: 1. ingentia beneficia, 2. ingentia peccata, 3. ingentes poenae: great benefits abused do occasion great sins, and great sins will pull down great and heavy judgements and punishments. And thus much briefly of what the Samaritane did. It followeth in the Text. Are there not ten cleansed? etc.] Here we have Christ's complaint of the ingratitude of Nine, and his approbation of the thankfulness of One. We read that all the ten Lepers began well, for they all believed, 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 thankful, and continued faithful unto the end. Hence we learn, That the proceed and end of many men are unlike their beginnings; as here the Lepers, while they had their grievous disease, came unto Christ and prayed him to have mercy on them, but when their turns were served, they forgot and refused to give him thanks that had healed them. Not unlike many in these days, who in the time of sickness are ready to pray unto God, and to promise better obedience if it would please the Lord to restore their health again; but when God hath granted what they desired, they forget to render (as Hezekiah also did) according to the benefits bestowed upon them, 2. Chron. 32.25. a 2. Pet. 2.20, 21, 22. Returning with the Dog to their own 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 been better for men never to have received, than not to have rendered; never to have known the way of righteousness, then after they have known it, to turn from the holy Commandments of God. Wherefore (beloved Christians) let us be exhorted and excited constantly to go on and persevere unto the end, knowing that it is not sufficient to begin to run well, and to faint in the midst of the race, to b Luke 9.62. put our hand to the plough, and afterward to look back, as our Saviour speaketh. It is he that endureth to the end which shall be saved, as the Samaritane here who continued thankful, heard to his great comfort from Christ, that together with the healing of his body, he had also obtained the cleansing and salvation of his soul. I conclude therefore with the exhortation of the Apostle, Gal. 6.9. Let us not be weary in well doing: for in due season we shall reap, if we faint not. Blessed Lord, without whom we can neither begin nor continue in well doing, enable us to do what thou hast commanded, that we may be sure to find what thou hast promised, even peace of conscience in this life, and endless happiness in that which is to come, through jesus Christ our only Saviour: To whom with thee, O Father, and the blessed Spirit, be honour, and glory, and dominion, and thanksgiving, henceforth and for evermore, Amen. Laus Christo nescia finis.