The Good Samaritan, Title page – Table of contents
THE GOOD SAMARITAN; OR AN EXPOSITION ON THAT PARABLE LUKE X. VER. XXX—XXXVIII. A certain man went down from Jeruſalem to Jericho, and fell amongſt Theeves, &c.
By Nehemiah Rogers, Preacher of the Goſpel.
Ea quae didiciſti ita doce ut cùm dicas novè, non dicas nova. Vincent Lyrin. adverſ. haereſ.
LONDON: Printed for Geo: Sanbridge, at the Bible on Ludgate-Hill, MDCLVIII.
TO THE RIGHT WORSHIPFVLL ROBERT AYLET Dr. OF THE CIVIL LAWS, COMMISSARY TO THE RIGHT HONOVRABLE AND REVEREND FATHER IN GOD, WILLIAM LORD BISHOP OF LONDON, AND ONE OF THE MASTERS IN ORDINARY OF HIS MAJESTIES HIGH COURT IN CHANCERIE. A bountifull Favourer and faſt friend to the CLERGIE.
N. R. WITH HVMBLE APPRECATION OF ALL TRUE HAPPIneſſe preſenteth this enſuing Expoſition, in thankfull acknowledgement of his many Favours, and as a teſtimony of his ready obſervance in whatſoever is commanded within the Power and Profeſſion of him his obliged Servant.
The Text. LVK. 10.30-38.
VERSE 30. And Jeſus anſwering ſaid, A certaine man went downe from Hieruſalem to Jericho, and fell among theeves, which ſtripped him of his raiment, and wounded him and departed, leaving him halfe dead.
VERSE 31. And by chance there came downe a certaine Prieſt that way, and when he ſaw him, he paſſed by on the other ſide.
VERSE 32. And likewiſe a Levite, when he was at the place, came and looked on him, and paſſed by on the other ſide.
VERSE 33. But a certaine Samaritane, as he journied, came where he was: and when he ſaw him, he had compaſſion on him,
VERSE 34. And went to him and bound up his wounds, powring in Oyle and Wine, and ſet him on his own beaſt, and brought him to an Inne, and took care of him.
VERSE 35. And on the morrow when he departed, he tooke out two pence, and gave them to the Hoſt, and ſaid unto him, Take care of him, and whatſoever thou ſpendeſt more, when I come againe I will repay thee.
VERSE 36. Which now of theſe three thinkeſt thou, was Neighbour unto him that fell among the theeves?
VERSE 37. And hee ſaid, Hee that ſhewed mercy on him. Then ſaid Ieſus unto him, Goe, and do thou likewiſe.
A TABLE OF THE PRINCIPALL OBSERVATIONS PROSECVTED IN THIS Enſuing Expoſition of the PARABLE of The good SAMARITANE.
VERSE XXX.
1 PARABLES have God for their Author as well as other Scripture. Doctrine. 8
2 Teaching by word of mouth is the moſt effectuall kind of teaching. 9
3 Chriſt hath an anſwer ready to our demands. 10
4 God turnes mans ſinne to his Churches advantage. 13
5 It is a good way to anſwer the proud and captious by Parables. 13
6 Scripture ſets downe things neceſſary. 14
7 Adam and his poſterity is the wounded man. 15
8 Hieruſalem a type of Heaven. 18
9 Iericho; a figure of this world. 20
10 In our travells we are liable to many perills. 21
11 The way from Hieruſalem to Iericho is full of dangers. 22
12 A Thiefe is a Thiefe in the language of Scripture. 27
13 There is a combination amongſt Theeves. 27
14 Theeves have beene long abroad. 28
15 Who ſo ſpoyles another of his goods is a Thiefe. 29
16 The things of this world are tranſitory. 31
17 Vnrighteous perſons are alſo cruell and bloody. 33
18 Divels are the grand Theeves. 34
19 Their number are many. 38
20 Sinne is a fall. 39
21 By falling into the hands of Sathan we were ſpoiled. 39
22 Gods Image was a garment wherewith man was cloathed. 40
23 Through mans fall he loſt his rayment. 41
24 Every naturall man is a wounded man. 42
25 Whom Sathan wounds, he leaves wounded. 43
26 Man by his fall is not wholy dead but wounded. 44
VERSE 31.
1 There are chances that fall out. 48
2 The Prieſt and Levits way is the ſame with other mens. Doctrine. 51
3 The event is not like to all, in the ſame way. 51
4 Spirituall perſons eſpecially, ſhould be pittifull. 53
5 Where we expect moſt, we (often) find leaſt. 58
6 To turne away the face from the afflicted is a fault. 60
7 Occaſions are to be avoided if wee would have dangers prevented. 62
8 Hypocrites more regard ceremonies then ſubſtance. 64
VERSE 32.
1 In evill practiſes, ſome (of note) will follow. 65
Doctrine. 2 Inferiours follow the example of Superiours. 66
3 Evill doers are very like in their manners 68
4 By the Law man became not wounded. 69
5 There is no ſalvation to be had by the Law. 70
6 Sinne is ſeene and diſcovered by it. 71
7 The diſcovery of ſinne is rather an accident, then the proper work of the Law. 73
8 The whole Moſaicall Law hath a paſſe. 73
VERSE 33.
1 The moſt are unmercifull. Doctrine. 78
2 By baſe meanes God beates downe mans pride. 82
3 From the hands of wicked and men ſuperſtitious, may better dealing be ſometimes found, then from the hands of forward profeſſors. 82
4 In workes of mercy, the neceſſity of the perſon is eſpecially to be reſpected. 86
5 Chriſt is the good Samaritane by whom alone wee have Salvation. 94
6 God ſerves himſelfe and providence by us, then eſpecially when we are in our callings. 99
7 Opportunity offered of doing good is to be apprehended. 100
8 Chriſt deſcended from heaven to us in the fleſh and for our good, 102
9 The eye affects the heart, 106
10 We ſhould be tenderly affected towards the afflicted, 110
11 Works of mercy flow from the inward affection and compaſſion of the heart, 112
12 Chriſt took on him as our Nature ſo our paſſions and affections, 114
13 He was full of compaſſion whilſt he was on Earth, 117
14 Chriſts love and compaſſion was the mooving cauſe of our Salvation, 118
VERSE 34.
1 A compaſſionate heart will not be idle, Doct. 119
2 It will carry us to them who cannot come to us, 123
3 Chriſt came as a Viſitour, not to ſee the world but to ſave it 124
4 There is a neceſſary and good uſe of phyſick and ſurgery, 127
5 Chriſt is the ſoules phyſitian, 129
6 With wine and oyle our ſpirituall cure is wrought, 133
7 God hath given us the creatures both for neceſſity and delight, 139
8 Our Brethrens neceſſity is to be prefer'd to our Utility, 140
9 Ins are of good uſe, 144
10 Whom Chriſt means to ſave he brings into the Church, 148
11 Care muſt be had of what we undertake, 151
12 The poore and impotent ought carefully to be attended by ſuch as have undertaken the charge, 152
13 Chriſt was full of care for our ſoules welfare, 154
VERSE 35.
1 Victualing houſes are not for reſidence, Doct. 159
2 The world was no place for Chriſts aboad longer than whilſt he had finiſhed his work, 160
3 Mony at an Inn beares maſtery and makes welcome, 161
4 Miniſters are the Churches Hoſts, 162
5 The gifts God hath be truſted his Miniſters withall, are for the comfort and reliefe of diſtreſſed ſoules, 166
6 Who ſo receives wages muſt diſcharge the work, 167
7 Good Hoſts ſhould be careful of their Gueſts, 179
8 Miniſters ſhould be careful of their cure, 180
9 All that is required of a Miniſter is care, 183
10 To paſſe our words for him that is in miſery is a work of charity, 186
11 Whatſoever Gods Miniſters lay out Chriſt wil diſcharge, 190
12 The Miniſters reward is not to be expected here but in heaven, Doct. 192
VERSE 36.
1 God applieth himſelfe to mans diſpoſition, 196
2 Catechiſing is a profitable way of teaching, 197
3 Who is a Neighbour is queſtionable, 199
4 The appeale to Conſcience for ſentence, after it is rightly informed is a ſafe way. 203
VERS 37.
1 Truth hath ſometimes an adverſaries teſtimony. Doctrine. 210
2 Who ſo helps in miſery is to be preferred in neigh our-hood 215
3 What is good in any (yea though an enemy) is to be allowed of, and approved. 216
4 Action (not verball profeſſion) prooves a Chriſtian. 218
5 Good duties are to be performed by our ſelves. 220
6 Examples are inſtructions. 222
7 The beſt patternes are for our imitation. 223
8 Good examples are to be followid whoever ſets them 225
9 Workes of merry are to be ſo done as the Samaritane did them. ibid.
THE GOOD SAMARITANE
LUK. 10. VERS. 30-38.
And Jeſus anſwering ſaid, a certaine man went downe from Jeruſalem to Jericho and fell amongſt theeves. &c.
A Picture drawne to the life is highly praiſed; but when we ſee one, made by the hand of a cunning workeman, to nod with the head, moove the lips, roll the eyes, &c. we ſo much the more extoll it. All the Parables in Scripture are ſet forth to the life (as it were) but this (with ſome others) in ſuch a manner,Lyra in leo. as that it ſeemeth (and ſo is held by ſome) to be rather a Hiſtory then a Parable; though generally held to bee a Reall Parable.
Our Saviours Scope in propounding of it was, Firſt to ſhew unto the boaſting Lawyer, who was his Neighbour.Harm. Evang. For however our Saviour (ſaith Calvin) could have ſimply anſwered to the latter queſtion made;
Who is my Neighbour (verſe 29) yet he chuſeth rather by this Parable to draw an anſwer from the Lawyers owne mouth, the more ſweetly to induce him, and others to acknowledge all man-kind to be ſo linked together by one common Nature, that every man in neceſſity is to be counted for a Neighbour, and the hand of reliefe to be reached out unto him.
Secondly, to inſtruct the Church, concerning that Righteouſneſſe which muſt ſave u…; and that by by the works of the Law no man living ſhall be juſtifi d.
Thus he make▪ anſwer to the Lawyers former Queſtion, verſe 25. purpoſely meeting with the Prieſts and Levites, who were highly conceited of their owne goodneſſe, contemning the Samaritanes as moſt vile (and counting Chriſt himſelfe for one) when yet the Citizen of Hieraſalem was relieved by the hands of a Samaritane, and neither by Prieſt nor Levit.
Diviſio The Parts are two: 1. Propounding, ver. 30-36. 2. Applying, ver. 36, 37.
In the former we have, 1. The Introduction. 2. The Narration.
The Introduction, verſe 30. [And Jeſus anſwering ſaid.]
Where you have firſt the Author [Ieſus] 2▪ The manner of delivering it; which was, firſt by word of mouth [He ſaid] 2. By way of anſwer [Anſwering he ſaid.]
In the Narration two things: 1. The Subj…ct or Perſon ſpoken of [A certaine man] 2. The Predicate, or what is ſpoken of him [He went downe from Hieruſalem to Iericho and fell amongſt theeves.]
And here we have more ſpecially conſiderable,
1. His Miſery.
2. His Recovery.
His Miſery, ver. 30. and in it, Firſt the meanes whereby he came ſo miſerable; Secondly, Particulars, wherein that his miſery ſtood.
The Meanes were either more Remote, or more Proximary and neare. The Remote was his travelling from Hieruſalem to Iericho (where you have the termes from whence and whether) The more neare was his falling into the company of theeves, &c.
The Particulars of this his miſery, ſtood in the evill both of Loſſe and Senſe. 1. The evill of loſſe, [He was ſtripped of his rayment.] 2. The evill of ſenſe; he was wounded ſo as that he was left [halfe dead.]
His Remedie or Recovery, ver. 31—This is laid downe
1. Negatively.
2. Affirmatively.
Negatively, how or by whom it was not. verſe 31, 32.
There; firſt, the Perſons noted, firſt by Profeſſion. 2. By Diſpoſition.
By Profeſſion the one a Priest, the other a Levit.
Their Diſpoſition; is firſt generally notified [They paſſed by] 2. Particularly exemplified from the manner of it, which was very unhumane [They ſaw him in the way] yet paſſed by on the other ſide.
Affirmatively, where. 1. The Perſon ſuccoring, a Samaritane. 2. His mercifull Diſpoſition, and that is enlarged, firſt from the Cauſe; Secondly, Effects. The Cauſe was either more remote, viz. his travelling that way and comming where he was; or more neare, he ſaw him and had compaſſion on him.
The Effect or Fruit. ver. 34.35. There ſee what he did, 1 To him immediately by himſelf while preſent with him. 2 For him, mediately by others when abſent Whilſt he was preſent with him: So in generall, 1. He went to him, 2. And tooke care of him, which care is exemplified firſt, in the dreſſing of his wounds, and that by powring in
Wine
Oyle
2. In the binding them up.
Secondly providing for future ſuccour. 1. By ſetting him on a beaſt, 2. Bringing him to an Inn.
Next, what he did, when he was to leave him; by the hands of others, vers. 35. And there firſt the charges he was at with him. 2. The Charge he gave concerning him. The Charges is generally expreſſed. [two pence] And then Particularly exemplified, 1. From the tune when, [on the morrow] 2. From the Perſon to whom [to the Hoſt.
In the Charge alſo two things. 1. The Precept [take care of him] 2. The Promiſe. Whatſoever thou ſpendeſt more, &c.
The Concluſion or Application followeth, ver. 36, 37.
And there 1 A Queſtion, 2. The Anſwer.
In the firſt, wee have the matter of it [which of theſe three] 2. His opinion required concerning it [thinkeſt thou.]
In the Anſwer we have firſt the Reſpondent or the Anſwerer [He] 2. The Anſwer it ſelfe; which is firſt put in by the Lawyer. 2. Ratified by the Law giver. And therein, 1. A Diſmiſſion [Goe] 2. A Commiſſion or Injunction [Doe likewiſe] And thus of the Parts.
There are many Hiſtories in the Word, which either are Allegoricall in ſignification, or may be Allegorically compared and reſembled. Of what kinde this is, is ſomewhat Queſtionable; heare the Opinon of Maldonate. Hic totius Parabola ſenſus eſt literalis: utrum praterea ſit ſenſus aliquis myſticus, non affirmaverius, negaverimve: Sed quia omnes veteres Patres id tradiderunt magno conſenſu, eſt valde probabile, non ſolùm allegoriam, in qua non omnes uti que conveniſſent, ſed myſterium etiam eſſe, quo… DEƲS omnium mentibus inſtillaverit. Hos potiſſimum auctores videre Lector poterit; Orig. Hom. in Loc. 34. Greg. Naz. ora, 4. de Theol. Ambro…. hoc loco. Aug. de verbo Dom. Ser. 17. & lib. 2. de q. q. Evang. Greg. lib. 20. Moral, 21. Bedam & Theo in Comment.
We will then looke both into the Hiſtory, and the Myſtery. Hyſtoria fundamentum ponit, Allegoria tectum ſupponit, (ſaith Hugo de ſanct. vict. in Introduct. Sacra Script. cap. 5.) The one laies the Foundation, the other putteth on the Roofe: And into the laſt eſpecially (as being the moſt noble ſenſe,) and which eſpecially concernes us; and ſ… (reſerving the truth of the Story) By this certaine man Adam with his poſterity may be underſtood, So Saint Auguſtine. Aug: de queſt: Evang: Lib: 2. queſt: 59.Homo iſte ipſe Adam intelligitur in genere humano. [Homo quidam] bene eſt generis appellatio, nonenim ait deſcondit [Quidam] Sed [Homo quidam] nam ſermo fit de totâ humanitate (Graecus Anonym. in loc.
By Hieruſalem] from whence hee travelled, Heaven and Happineſſe is to be underſtood,Aug: Lib: 3. Hypognoſt. Deſcendit a Hieroſolimis h. e. agratia Dei, (ſaith S. Auguſtine) & magno illo dignitatis gradu, quo conditi fuerant: Vel Hieruſalem quae interpretatur viſio pacis, Paradiſum dicimus, ante enim quam peccaret homo, in viſione pacis erat, hoc eſt in Paradiſo, ubi quicquid videbat pax erat & laetitia.
By Iericho] to which he went is ment this world] heare (againe S. Auguſtine) Heirico] Interpretatur luna, & ſignificat mortalitatem noſtram, propter hoc quod naſcitur, creſcit, ſeneſcit & occidit. Aug. de Evang. queſt. lib. 2. q, 59. or thus,Aretius in Loc In Iericho, hoc eſt, ad urbem Satanae.
By the Theeves] into whoſe hands he fell [Divels] (ſo Saint Ambroſe) Incidit in latrones] Qui ſunt isti latrones niſi Angeli noctis & tenebrarum (and S. Auguſtine thus) Incidit ergo in latrones, Ambroſ: in Loc de bomine deſcendente a Ieruſalem in Ierich….i. e. in Diabolum & Angelos ejus, qui per inobe dientiam prims hominis humanum genus diſpoliaverunt.
They ſtripped him of his rayment] i. e. deprived him of Gods Image (ſo S. Ambroſe) Qui ipſam imaginem Dei vera juſtitia & ſanctitate alijſ que donis gratiae ſpoliarunt, Au…: cont: Pelag Lib: 3: Hypognoſticon: c: 7& quoad bona naturae vulneratum & ſemimoriuun, a vita nimirum Dei abalienatum, & in peccatis mortuum, & vita duntaxat naturali praeditum reliquerunt.Ambroſ. in Loc.
He was left halfe dead] not wholy dead, ſtill he had Freewill in things Naturall: Ability to reaſon, diſcourſe, foreſee dangers to come, and to provide for the things of this life, in all which reſpects a portion of life remaines in man after his fall, but in matters which concerne a better life,Aug. cont. Pelat none at all. Rectè dictus eſt ſemivivus (ſaith St. Auguſtine) habebat enim vitalem motum, id eſt liberum arbitrium vulneratum, quod ei ſolum ad aeternam vitam quam peraiderat redire non ſufficiebat: Et ideo jacebat, quia vires ei proprae ad ſurgendum non ſufficiebant, ut adſe ſanandum Medicum, id eſt, Deum requireret. Or [Halfe dead] the ſoule ſtill remaining immortall (ſo Theophylact.)
By [Prieſt and Levit] the Law may be ſhadowed out with the Sacrifices, &c. which cannot deliver. 1 Cor. 3.7. (So Auguſtine) In Sacerdote & Levita duo tempora intelliguntur, L…gis (cilicet & Prophetarum; In Sacerdote Lex, per quam Sacerdotium & Sacrificia instituta ſunt. In Levita vaticinium Prophetarum, Aug tom. 7. cont Pelag.quorum temporibus humanum genus ſanari non potuit, quia per legem conditio peccati non abolevit.
He the [Samaritane] Christ, who was touched with our infirmities. Samaritanus iſte, ipſe eſt Salvator Chriſtus (venit ſecus enim) i. e. venit in ſimilitudinem carnis peccati (ſaith the ſame Father.)
He [journied and came where he was] i. e. came on …arth, and dwelt amongſt men. [Bound up his wounds] dreſſed them like the good Phyſition of our ſoules, [powring in oyle and wine] preaching [Repencance and Faith, Law and Goſpell] which do both ſearch and ſupple: binding all up with the Sacraments, whereby Chriſts merits are applied. Obligat vulnera infundens vinum & …leum] Vinum denotat legem, …leu…s est gratia Evanglij; Sacramenta ſunt quaſi alligamenta. Greg,Aug. de q. q. Evang: l 2 q. 19: epiſt. 25. l. 1. ad Ioan. Epiſe. Conſtant. & Latin lib. 2. mor. c. 8. Dieter poſt.
The Beaſt] he ſet him on might ſet forth our [Nature] which he aſſumed bearing our ſins in his body on the tree. Iumentum] ejus eſt caro, qua ad nos venire dignatus eſt: imponi jumento, eſt in ipſam incarnationem Chriſticredore (ſo S. Aug. & Theop. in loc.
The Inn] is the Church into which Chriſt brings us; the partition wall being by him broken downe, thus Aretius. Aretius in Loc:In diverſorium ducit] Eccleſia hic peregrinatur per hoſpitia, ſuum habens foreign in coelis, bene iumento impoſitum duxit in ſtabulum, quia nemo niſi per baptiſmum corpori Chriſti adunatus Eccleſiam intrabit, ſaith Beda.Beda c. 42. in Loc.
The morrow] when he departed is the time of his Reſurrection and Aſcenſion, Quis eſt ille alter dies, niſi forte ille reſurrectionis dominica; &c.Amb: in Loc. (Amb. in loc.) vel quaſi tempore alio, poſt reſurrectionem uti que & aſcenſionem ſuam, Aug: cont. Pelag.
About the two pence] there are variety of opinions, St. Ambroſe thereby underſtands the two Teſtaments both Old and New, Ambroſ: in hunc Loc.quae imaginem in ſe habent aeterni regis expreſſam quorum pretio vulnera noſtra curantur. St. Auguſtine thus,Aug: de Queſt. Evang: Lib. 2. Queſt: 19. Duo denarij ſunt duo praecepta Charitatis quam per Spiritum ſanctum acceperunt Apoſtoli ad Evangelizandum caeteris; vel promiſſio vitae praeſentis & futurae. I trouble you with no other.
The Hoſt] in whoſe hand this Two pence is put are the Miniſters of the Word and Sacraments. Thus St. Auguſtine] Et dedit ſtabulario, Paulo Apoſtolo, Cont: Pelag Hypogu: Lib: 3.quieſt vas electionis cui ſolicitudo eſt omnium Eccleſiarum: And elſe where he further explaines himſelfe thus, Sed & pro tempore doctores qui vetus & novum Teſt. expoſuere, ſupererogaverunt, De Queſt: Evang: Lib: 2: q: 19.pro quibus retributionem accipient.
The Charge given them (with the two pence) is to [take care] i. e. to feed the flocke committed to their truſt. And that under hope of a large retribution at his comming backe [whatſoever thou ſpendeſt more, &c.] Sed quando reverteris Domine niſi judicij Die? (ſaith St. Ambroſe.) Redibit Dominus in die judicij & beneficia in proximum collata cumulatiſſimè remunerabit (ſaith St. Bernard.)
Thus much for Explication, come we now to matter of Obſervation from each part in order: And firſt of the propounding part; wherin briefly of the Preface or Introduction.