THough every Nation has an extream propensity to applaud it self, we may notwithstanding as­sert, that no one ever had so high an opinion of it self as that of the Jews. There was nothing more common amongst them than to beast them­selves to be the People of God, to have his Temple and his Laws, to be the Children of Abraham, &c. and therefore they esteem­ed themselves more holy and perfect than the rest of Mankind, and the only people capable of reaching to the possession of Happiness. Jesus Christ, my Brethren, vigorously attempted the disabusing this people of these bold conceits, in sundry occasions: 'Tis this he discovers by the Conversion of the Sa­maritan Woman, (John 4.) for it then visibly appeared that the Jews were not the alone people that were called to the possession of Heaven, as they pretended. He again endea­vours to pull down their pride, ( Luke 17.) by the healing the ten Leprous Persons, whereof nine were Jews, who gave not thanks to God; but only one who was a Samaritan, and testi­fied his Acknowledgments. And here likewise Jesus Christ takes accasion to disabuse them of that unjust and bold Preoc­cupation [Page 2] in which [...] them, by representing to them a Samaritan [...] charity the Priests and Levites; a man says Christ [...] from Jerusalem to Jericho and fell among Thieves

It [...] the design of this discourse from the pre­c [...] [...] You there see a Teacher of the Law propound­ [...] [...] to Jesus Christ, thereby to surprise him; Master, [...] What must I do to inherit Eternal Life? thereupon Je­sus Christ willing to insinuate unto him, that it was the obser­vation of the Law, asks him, What is written in the Law, and [...]at readest thou? the Lawyer answers him, in giving an abridg­ment of the two Tables of the Law, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength, and love thy Neighbour as thy self. Jesus Christ ap­proving his knowledge prescribes him the practise, do these things says he, and thou shalt live. The Lawyer willing to justify himself in the observation of this Law, and to show that he had well practised the same, demands of him, who is his Neigh­bour? imagining that he was obliged to do good to none but his Friends and Acquaintance, comprizing in the name of Neighbour only those of his own Nation. But Jesus Christ to disabuse him represents to him in this parable that all men were his Neighbours, even those that were least known to him and his most cruel enemies, such as was the Samaritan; but he remarks yet farther another default in these Hypocrites, which was, that they made their Charity to consist onely in words and in the exteriour, he here discovers to them by the example of this Samaritan, that it consists in real actions and in the good Service which we perform. Thus you see what is the intention of Jesus Christ in the discourse but now read unto you.

The first consideration which arises upon this Text is, that [Page 3] some will forth with enquire whether it be a Parable or an History. Some say that it is an History, and this is the com­mon opinion; others hold that it is a Parable, because here are no names specified: for my own part, I account it both a History and a Parable, and that the History is the foundation of the Parable. There seems to me to be in Scripture two sorts of Parabolical Discourses; some are purely such, as the Parable of the Sower, that of the Ten Virgins, &c. These are Discourses which have no reality, but are designedly invented to draw from thence some excellent Moralities. But there are other sorts of Parables which humane wisdom cannot imi­tate, and which have a character wholly Divine, these are such as are founded upon some real fact. Thus I doubt not, but that there was a bad Rich Man, a Prodigal Child and wick­ed Servants, &c. Whom Christ out of Charity names not, up­on whose actions he composed those excellent Discourses which we read in the Evangelists. These sorts of Parables are so much the more considerable, as these Histories which furnish them with matter, are particular events which Provi­dence has prepared, whereon to build Heavenly Truths. This Parable here is of this number, there was then heretofore a man wounded by Robbers in the High-way of Jerusalem, there was a Priest and a Levite so uncompassionate as not to suc­cour him, which through their neglect a Samaritan did. But these surprizing occurrences represented excellent Mysteries in a spiritual sense. I have then two things to examine in this Text: First I will explain the History, secondly, the Parable. On the one hand, I will show the Literal Sense which is here [...]; on the other hand, I will discover the Mystical Sense here hidden. God give us grace, that being animated by the example of this Samaritan, which we have this day set before our eyes, we may in all ways manifest our Charity [Page 4] towards our Neighbours, and even towards our most cruel Enemies, that so we may one day inherit eternal Life. Amen.

God, my Brethren, has so disposed of things in this world, that he has given to men their divers Scituations; they do not all compose one and the same City; because by that means they would not enjoy the different commodities which he has dispersed throughout the divers Regions of the World: but has settled them in many Cities, between which he has placed a certain distance, that men might maintain some sort of com­merce with one another. And for the entertaining this Soci­ety, God has given to every one its advantages; thus Jerusa­lem had not the Balm nor Gardens of Jericho, neither had Je­richo the Miraculous Waters or August Temple of Jerusalem. So that for mutual communication there was an High-way between these two Cities. This was also a place very proper for Robbers who do commonly make choice of the most fre­quented ways. Thus St. Jerome relates, that between Jerusa­lem and Jericho, there was a place called Adommim, which was full of Thieves, and where they ordinarily robbed Passen­gers. Thus you see that 'tis very much to the purpose (whe­ther you consider this Discourse as an History, or as a Para­ble) That Jesus Christ brings in this man going down from Jerusalem to Jericho, and falling into the hands of Thieves.

These Wretches aim'd more at his Goods, than at his Life, they stripped him. Our Habits were given to us to cover our shame; but it oftentimes happens, that we make them the matter of our P ride They are ordained to defend us against the injuries of the Weather; but through our vanity they ma­ny times become the occasions to expose us to the assaults of Robbers, these magnificent Garbs make them presume that we are in great plenty, which excites the wicked to divers temp­tations, 'tis a bait which the Devil exposes to the eyes of [Page 5] Robbers, as men lay baits for those Creatures they have a mind to surprize. These men here no sooner saw this man, cloath­ed (according to appearance) richly, but they seized him, and stripped him.

But as we do not willingly permit the things we lawfully possess to be taken from us, so this man opposes them, he en­deavours to repel violence by violence; he makes use of his ut­most resistance to hinder the taking away his Goods; but his attempts are unprofitable, he yields to their fury, he falls wounded with many blows. It's the ordinary consequent of Theft and Robbery, that after they have a considerable time pillaged the Goods of their Neighbour, they find amongst those they unjustly rob, some, who oppose their violence with their utmost force, so that the Thieves are thereby engaged to take away the Life of those whose Goods they have a mind to enjoy. Thus Coveteousness is the fountain of all sorts of evils, 'tis the Mother of Theft, Robbery, Murther, Violence, inhu­manity, &c. for these Wretches after they had wounded this man with many wounds, leave him half dead.

There were two reasons moved them to go their way. The one was the danger they would be in, if found near a man whom they had a little before evilly treated with so much cruelty; they feared to be accused as the Authors of this Mur­ther, and to be punished according to their Crime. But I doubt not also but it was the horrour of their action which obliged them to remove further from this man. A Sinner who sees his Crime before his eyes, endeavours to remove it from his fancy. He loves not a sight which occasions him so many disquietments and perplexities; he turns from it as much as he can. These Wretches go their way, leaving this man half dead.

Jesus Christ thus already begins to pull down the pride of [Page 6] the Jews seeing he discovers to them that between Jerusalem and Jericho such abominable actions were committed: these people could not be so holy as they boasted themselves to be, since it is evident, the High-ways were full of Murthers and Violencies. But what happened in this adventure? by chance there came down a P riest that way, and saw this man thus Murthered just expiring, and he passed by on the other side; so likewise a Levite coming to the place, and seeing him, pas­sed by on the other side of him.

These two were Brethren to the wounded man, of the same blood, of the same Nation, of the same Religion; and if these Wretches would do no good for Strangers, yet at least they ought to have done it for their dying Brother.

These two men who read the Law, and expounded it every day, ought not they to have kept in mind that excellent pas­sage of Scripture, Thou shalt not hide thy self from thine own Flesh? Isa. 58. 7. Nevertheless these uncompassionate men turned away and passed on the other side.

Ah my Brethren! it appears from hence, that there is a great difference between the Preaching Charity, and the pra­ctising of it. God had entrusted his Oracles with this P riest and Levite; it was they who ought to have instructed others but if it be they do not what they Preach all their Discour­ses, are but as sounding-brass, and a tinkling Cymbal, 1 Cor. 13. 1.

I know that they wanted no excuse, there is no Sinner that doth. This Levite would not have failed to say, It behoves me to hasten, that I may go and gather in the Tithes that I may be at leasure to follow my Occupation▪ and that I may instruct my people; The other might say, I must employ my self about my Sacrifices, and present the Offerings to the Lord, &c. But dost thou not know, O prophane Priest, that God says, I will have Mercy and not Sacrifice, Hos. 6. 6. and thou blind Levite, you [Page 7] Tithe Mint, Annis Cummin, and neglect the weightier matters of the Law; these things oughtest thou to have done, and not to have left the other undone, Matth. 23. 23.

Being both Teachers in Israel, they ought to have know how to distinguish, in their Duty, that which there was Mor [...] from that which there was Ceremonial; and to understand that what was Moral ought to go first. Nevertheless th [...] went more upon the Observation of thei Ceremonies, than up [...] the exercise of Charity, which is an unjust preferrence. Al­so it is, when oftentimes we dispense with a Duty which contrary to our worldly interest, under pretext of another although much inferior to it; without considering that the lesser should give way to the greater. By this rule of sol [...] and true Piety, this Priest and this Levite were under an ob­ligation to have left their Tithes and their Offerings, to have Relieved this poor Wretch.

Behold a Samaritan far better instructed in the Law of Cha­rity, who passing by the same way, is toucht with Compassi­on, and drawing near to this poor dying Wretch, wound up his Wounds, &c. See the difference between these two sorts of people, this Priest and Levite were persons chosen by God for the practise of this Charity, but they did it not. Oh God! What ingratitude is here? and the Samaritan on the other hand without any obligation (than that of Piety) does it; here observe, that oftentimes, those whom God calls to be Exem­plary to others do their duty the least of any.

But take notice hereof the excess of Charity in this Samari­tan. There was an irreconcileable hatred between these two people; the Jews and the Samaritans set up Altar against Altar. Jesus the Son of Syrac speaks on this wise. Nevertheless this Samaritan no sooner beheld this miserable Creature but he had [...] He might have reasoned with himself and said, [Page 8] If I should come near this dying man they may accuse me for killing of him, at the least they will have evil thoughts of me, because of the hatred which is between our Nations; but Cha­rity is not suspicious; he never stands to reason, because his heart is toucht, besides he might (to hinder his giving any thing to this poor wounded man) have said, I have need of it my self, I may give that which I may one day find the want of; But Charity seeks not her own interest, 1 Cor. 13. 5. She adores Providence, she causes to hope that God will make good with great advantage all those Goods which we gene­rously expend for the relief of the poor, as he did of old to the Widow of Sarepta, 1Kings 17.

After all, This, Samaritan in his drawing near this wounded man to relieve him, did it not out of ostentation, for he ap­pears alone on the way, but meerly from the consideration of this mans misery; many give their Alms to be seen of men, and if they come near the Poor to bestow any thing, it is through vain glory; and it is properly their ambition that gives their Alms, and not their Charity; but here it was the heart that gave, He was toucht with Compassion for the poor man.

It doth well appear that his pity was sincere, since it pro­duced such great effects, he bound up his wounds, pouring in Oyl and Wine, and set him on his own Beast, and brought him to an Inn, and took care of him, &c. this Wine and Oyl the poor Sa­maritan carried with him for his own nourishment; but how dear soever his Aliments be to him, he willingly sacrifices them to the recovering this wounded man.

He did not as those do, who come to the poor with use­less Promises, and store of wishes, but give them nothing. Oh great abuse! This man doth not so; but coming unto him. he bound up his wounds. Behold what Charity is here [...] have commonly a loathing of such things, but Charity [...] [Page 9] him to go beyond all these Repugnancies of nature. He does more, he poured in Oyl and Wine. These are Remedies made use of for wounds; God having given to these two ex­cellent Creatures not only the virtues to preserve the health of a man, but also to Restore it when amiss.

But he stops not there, he set him on his own Beast, and brought him to an Inn, he willingly incommodes himself to ease the wounded man, he saw that his feet could not carry him, and therefore helpt him upon his Horse, and for fear least some accident should happen to him by the way, he conducted him himself, and led him to such a place as Go­vernment had established for the conveniency of Travellers; no sooner is he arrived there, but he took care of him.

He thought himself not discharged of his duty towards this man, if through his neglect, his wounds should have been exasperated, he therefore looks to him afresh.

But being obliged to depart on the morrow, he took two­pence, and gave them to the Host, and said unto him, take care of him, and whatsoever thou spendest more, when I come again, I will Repay thee.

This Samaritan you see spared nothing, no, not that which men love most, his mony he paid the Host; he recommends the wounded person to his care, and promises at his return to make him a full payment for all the time that he should be with him. How excellent a period hath Charity? how ge­neral? how Distinguished? every thing in it contributed to the benefit of this poor wretch; with his heart he was moved to compassion, with his hands he bound up his wonnds, with his feet he drew near to relieve him, with his mony he paid for him, and left wherewithal afterward for his entertainment.

Second Part. Beloved Brethren, if I had nought else in my view but what the Letter presents, I should here finish my Re­flection; [Page 10] but we must make a discovery of the mystery that is here hid, throughly to see what the Text presents.

And in regard thereof it may be said, that the man here represented to us going down from Jerusalem to Jericho, is A­dam, coming forth of the hands of his Creator, Jerusalem here is Heaven, which is the vision of peace, the City of the great King; Jericho signifies in Hebrew an Orchard or a good smel­ling place. This was Terrestrial Paradise. This here was the estate of man in Innocency▪ at the beginning of the world; but what happened to this man, he met with Thieves who stript him; These Thieves are his Passions which in causing him to sin. Robbed him of his Innocency; they were in his heart as in a hidden place, and therefore he had no mistrust of them; so that he fell through inadvertancy into their Snares.

The head of these Thieves is the Devil that Roaring Lyon, who seketh whom he may devour, 1 Pet. 5. 8. or else in the Pro­phets tearms, which lyeth in wait secretly as a Lyon in his Den, he doth catch the poor when he draweth him into his Net, Psalm 10 9.

How ere it was, these Thieves stript him, they took from him all those good qualities God had cloathed him withal; they spoyled him of his Original Righteousness, which incom­passed him about in his innocency as a precious Garment, and after this Loss he found himself so naked, that he went to hide himself amongst the Trees in the Garden, and sought out Fig­Leaves to cover himself, altogether ashamed of his Naked­ness.

But this was not all the inhumanity these Thieves exercised towards him: they wounded him with many wounds. Those are the cruel wounds that he received in his Soul, by the assault of his passions, his Understanding was darkened, his Will was corrupted, his Reason was Dethroned, and as before she was [Page 11] Queen of the Soul, she became a Slave to the Senses.

A very sad Estate, but yet behold worse!

These Thieves so evilly intreated this man that they left him half dead; this is the Condition of Man by Sin, he Languishes, he is cast down and cannot get up.

True it is, a man half dead, sometimes may lift up his eyes to Heaven, or stir his Arms as oftimes in strugling, but these signs of Life are but the forerunners of his Death.

What then? Hath a Sinner any ability for Grace? shall we say that man in his Natural Corruption then is not Dead in Sin (as our Religion teaches;) but he is wounded, he is but half dead. This is exactly the Tale of the Pelagians and of the Jesuits.

For Answer,

But First, Let me ask, Whether a man deadly wounded can heal himself? If he is left of all other succour, he must una­voidably perish. It is the same with the Sinner in his Natu­ral Estate, the Bite which the old Serpent hath made in his Heart is a mortal wound; for the wages of Sin is Death, Rom. 6. 23. He then undoubtedly perishes without the help of Grace:

But Secondly, I say, That man is both dead, and half-dead at the same time; Dead, with regard to himself, but half­dead in regard to God. The Sinner of himself, is no more able to come out of his Estate of Natural Corruption, to the Life of Grace, than to raise himself when dead; but God can without a Miracle Regenerate this Sinner, and cause those Faculties which before were capable of nought but evil, fruit­ful in all vertuous actions.

3. In fine we may say that man is but half-dead to Grace, inasmuch as he hath the Faculties to Repent, and a Spirit ca­pable of knowing Good, a Will that might love and do the [Page 12] same; but he is dead as to the usage of these faculties; he knows not how to will to repent, this is a moral Impotency; which is so much the more Criminal, as it is fuller of Malice and Stubborness.

Man being in this Condition two sorts of persons approach him, but yet could not Relieve him, first a Priest, for all the Sacrifices of old in effect could never save the Sinner. The blood of Bulls and of Goats, and the ashes of a Heifer sanctified none but such as were polluted as to the Flesh, but in no wise reached the Spots of the Soul; the use of Sacrifices practised by the Nations time out of mind was more through the secret feelings of their imperfections before the Divinity, than in imitation of the People of God, they make a large Discovery of Sin, but give no help to the Sinner. They have showed the wound without binding it up, and to speak according to the sence of my Text, they came within sight, but would come no nearer; I shall say if you will, That the lawful Sacrifices might cause an hope of healing, but they give none; seeing this Priest by this wounded man one might hope that he would take compassion on him, but it was all that he did, for he passed by on the other side, and left him in his misery.

There came by afterward a Levite, who was no more favourable to this poor wounded man than the Priest.

This Levite is the Law by the Ministry of Moses, and the works of the Law. This Levite saw well the evil, but he gave no Remedy thereto. The Law discovers sin, but takes it not away; therefore by the works of the Law, no▪ Flesh shall be justified before God, Rom. 3. 20. but by the Law we come to the Knowledge of Sin. This Levite▪ seeing the wounded▪ person, went on the other side.

But in fine, behold a Samaritan, who coming that way, went [Page 13] to him, saw him, and had Compassion on him.

Jesus Christ my Brethren, is this Samaritan, that does that which the Law and the Sacrifices could not do, but why is Jesus Christ here Represented by a Samaritan?

Answer, It may be in allusion to his Name, for Samaritan signifies Conservator; which very well agrees to our Saviour; but more than that, he was the object of the Jews hatred, Thou art a Samaritan said they to him, and hast a Devil. Where we may observe, That Jesus Christ answered, I have no Devil, but did not say, I am not a Samaritan; his infinite wisom would not Remove those thoughts they had of his be­ing a Samaritan (in some sence) because it was he which performed the function of this Samaritan.

First, This Samaritan as he Journeyed came to the place where this wounded Man was. Jesus Christ left his Countrey, which was Heaven; he appeared here below as a Traveller.

The Samaritan drew near, the sick man Christ draws near to us because we cannot draw near to him. He draws near to us by his Gospel, by his Sacraments, by his Grace; but he in person drew near to us when His Divine Person was joyned with the Humane Nature in Him, and that he conversed a­mongst men.

Thus it was that this mystical Samaritan seeing this wounded person, was moved with compassion, Jesus Christ from Heaven beholding Man-kind in perdition, is so toucht with Compassion, that he came down to help them.

Yea, Lord Jesus our adorable Saviour, it was thy mercy a­lone that moved thee to come down from Heaven upon the Earth for the Salvation of men ( must it needs be? didst thou say, considering our [...]) must it needs be, that I leave so many Sinners to perish, must it be that for the disobedience of one man, though overcome with weakness that all Mankind should [Page 14] be Exposed to Everlasting Punishment; I have a Remedy in my power. Thus Lord thou art toucht with Compassion.

This Divine Saviour stops not there, he undertakes the healing of the Sinner, and coming to him he bound up his wounds, those were Sins that were his Wounds, they caused in him a lively sence of Grief, and threatned him with a speedy Death: but behold, an Almighty Physitian that put to his hands, and bound up his Wounds!

This, my Brethren, Christ did in his publishing the Law of Grace: this was the first Dressing which he applied; this of­fer of Salvation quieted a little his grief, and let him see the means to obtain Healing.

After this, This Samaritan pours in Oyl and Wine, the one to Cleanse, the other to Asswage; this is a Token of what Jesus Christ hath done for our Salvation. The Threatnings where­with he accompanies his Gospel is the sharp Wine, that cau­ses the horribleness of Sin to be felt; the promises which he joyns therewith, is the Oyl which sweetens our hopes. He that believes in the Son hath life eternal, John 3. 35▪ behold the Oyl which asswages the Wound; He that believes not the Son shall not see life, but the wrath of God abideth on him: here you see the sharpness of the Wine; Jesus Christ at the beginning of his Dispensation, applied this Wine, by the Ministry of John Baptist, Mat. 3. Generation of Vipers, who hath forewarned you to fly from the wrath to come? and himself applies the Oyl in his Blessings, Mat. 5. where he intends the true happiness of Christ in us. This is the way▪ which God takes for the healing of every Sinner. Hence David was so extreamly Censued by Nathan, 2 Sam. 12. he presently denounces the [Page 15] judgments of God; behold the Wine, which is poured in the wound; but afterwards he declares to him that God had re­ceived him to mercy. That is the Oyl which asswages the bitterness of Soul in this poor Sinner.

Again, What doth not this Samaritan do for this wounded person; he alights from his Horse and helpt him on his Beast▪ Christ was Abased to advance us, he made himself poor to make us rich, he came down from the highest degree of glory, to raise us up; he was King of the World, and of the Church, and yet took on him the form of a Servant, for to make us Kings to God his father; he became mortal and a Sufferer, for to make us mortal and glorious; in a word he suffered Death to give us life, according to the Oracle of the Prophet, By his stripes we are healed, Isa. 53. 5.

The Samaritan conducted the wounded person to an Inn; This is the Christian Church; which is the refuge of Sinners. There it is where all are free to enter, whether Jew or Greek.

Without any distinction, such places were appointed for the relief of Travellers, and they were no sooner come into those publick places but they washed their feet, Gen. 18. 4. 'Tis in the Christian Church that the Sinner finds Relief of his troubles, here it is where not only his Feet but his hands and his head is washed, &c. John 13. 9. 'Tis in the Christian Church also where he is nourished with the word of God, & his Sacraments, that is the Manna which the faithful that Travel in the Desart of this World are fed with in this [...].

There it is in fine where Jesus Christ takes care of the Sin­ner, 'Tis in the Christian Church where he bestows his ne­cessary [Page 16] Remedies for their Spiritual Maladies, there he ap­plies the vertue of his merit, and Displays the Efficacy of his Grace; there he bestows the Balm of Gilead, which are the Consolations of his Spirit, his Merit justifies the Sinner, his Grace regenerates him, his Spirit comforts and fills him with Joy unspeakable; and so the Sinner comes to be healed.

David was sensible of his need thereof, Psalm 51. Purge me with Hysop, and I shall be clean; saith he, verse 9. Wash me, and I shall be whiter than Snow; he had in his thoughts the Sacrifice and precious. Blood of Jesus Christ to blot out his sins, in verse 10. he begs of God, to Create a clean heart in him, 'twas his Grace▪ which he desired to sanctifie him; in verse 12. he beg to receive of him the Joy of his Salvation, which is the consolation which a Sinner enjoys, who knows that his sins are forgiven him.

But the better to show the degrees of the love of Jesus Christ in its utmost extent, we need only to observe what he further does for the Sinner; on the morrow when he departed, he took out two-pence, and gave them to the Host; he paid our Debt, in discharging our sins, he satisfied the justice of God for us, he gave himself a ransome for us, 1 Tim. 2. 6. Our sins are real Debts according to the Idea of our Saviour in his Divine Prayer, (or if you will) Death is our Debt, for it is what the Law violated did require, Gen. 2. 17. Jesus Christ in undergoing it for us paid our Debt, which he did before his departure into the Heavens, before he entred into his own Man­sion, when he dyed upon the Cross.

After which he recommends his Children unto the Host, bidding him to take care of them.

[Page 17] 1. He recommends them to the Holy Ghost, in whose hands he left them; he prayes him to comfort them,, to bind up their wounds, and to sanctifie them, take care of them: He recom­mends them also unto God his Father, which he did in a most authentick manner, in that fervent prayer in the 17 th of St. John, and chiefly the 11 th verse, Holy Father, sayes he, Keep in thy Name these whom thou hast given me, to the end they may be one as we are; &c. and finally he recommends them to the Ministers, to whom he hath given his Keys, his Word and Sacraments, that Wine, and that Oyl that closeth up the wounds of sinners: Yes it is to us that you are recommended, my Brethren, we are your Hosts, you lodg in our hearts, you are nourished by the Word which we Preach, comforted by our Exhortations, healed by our Spiritual Medicines.

Jesus Christ concludes with this engagement, All that thou spendest more when I come again I will repay thee.

Jesus Christ must come in a▪ short time to render to-each ac­cording to his works (Rom. 2. 6.)

But he here respects particularly the reward he will give to his Servants, he will give to his Ministers what they have been out over and above; Tis to what the other parable an­swers in Mat. 25. 14.——30. of those Servants that impro­ved▪ the Talents their Lord intrusted them withal, he caused them to enter into his joy, and confirmed them in greater Authority than they had before, according to that maxime of our Recompensor, To him that hath shall be given, whosoever then shall have an overplus of his Talents, shall receive so much the more. Tis in the same sence he here promises to restore to his Servants the overplus.

[Page 18] But what the Ministers of the Gospel are they able to give any overplus, to the sufferings of the Saviour of the World? he has by his Death discharged our Debts, and yet nevertheless he tells his Ministers, that if in his absence, that is, since his Ascention into Heaven, they bestow any thing overplus, he will restore it to them again at his coming at the last day: Do we then say with the Church of Rome, that the Saints and the Martyrs by their works of Superarogation have made as it were an addition to the Sufferings of Jesus Christ, and that it is this overplus, the Lord here promises to com­pensate?

Answer, God forbid, Brethren, for that is to associate the creatures with the Creator, this is to make of the Saints and Martyrs so many Mediators and Redeemers, and finally would make God beholding to Men, because at this rate they would perform more than they owe.

Rather let us say, my Brethren;

First, That we must not alwayes so strongly press all the Expressions in Parables, and that these sort of mystical Dis­courses having their Foundation on apparent or true History; sometimes there are circumstances that are particular to the History, and which by consequence appertains only to it, which would be folly to apply them to the Parable, according to their signification. Such may this here be, which attri­butes to the Servants of God, the giving an overplus beyond the sufferings and merits of Jesus Christ.

But Secondly, Altho we should take this Tearm as apper­taining [Page 19] to the Parable we may very fitly explain this Over­plus, to be the Sufferings of the Servants of Jesus Christ, which so strongly confirm the Faithful, in the same sence, as St. Paul said, That he fulfilled in his Body the rest of the Suf­ferings of the Lord Jesus.

Christ having purchased the Church by his Blood, St. Paul by his assured holy Conquest to Jesus Christ; Christ Dyed for the Salvation of Mankind, and St. Paul dyed for the con­firmation of that Truth. 'Tis the same thing here. The care which the Servants of God take for the Strengthening of the Faithful, whether by their constancy, or by their Doct­rine & vertue, passes for the Overplus of the Sufferings, and of the care of Jesus Christ for the Salvation of the Faithful, to whom he promises an ample reward at the last Day. You see by this time my Brethren, the excellency of this Parable. 'Tis a full Representation of Divinity. 'Tis an Abridgment of Religion, which contains in gross all the most important Mysteries of our Salvation; here we see the slate of Inno­cence, the Fall of Man, the birth of Sin, its Empire, it Consequences, the means of Salvation, the Law of Grace, the Merit of Jesus Christ, his cares for the Church, his co­ming in Weakness, and his coming in Glory. Here the Ad­mirable Wisdom of our Saviour appears, that in one Parable, (and that a very short one) he encloses all the Mysteries of Religion; here we may distinguish the Masters work from that of the Servants. But it is time to conclude.