And Iesus answering said ] Text.

Doct. The Author of this Parable is Iesus Christ , the wisdome of the Father . Parables have God for their Author as well as any other part of holy Scripture , 2 Tim. 3.16 . Mat. 13.10 , 53 and 21.45 . Mar. 4.34 .

Their fullnesse , fitnesse , purity , preservation , together with the Churches acceptation and confirmation puts it out of doubt .

Vse 1 Wherfore acknowledge we Gods goodnesse who doth not onely teach us what is necessary for our salvation by plaine Principles , and affirmative Conclusions , but condescendeth to our capacities in a more familiar and delightfull way , so as to teach us by Comparisons and Similitudes , the better to imprint in our hearts and memories what so nearely concerns us . This God would have his Church take notice of for a speciall favour . Hos. 12.10 .

Vse 2 And it may justifie the practise of such Ministers , who keeping within the bounds of modesty and sobriety , take paines in opening and applying divine Parables to their hearers . If all Scripture be profitable to teach , improve , &c. 2 Tim. 3.16 . then these Scriptures ; ( without question ) Passe wee from the Author to his Manner of delivery .

Text. [ Answering said ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suspiciens autem Jesus dixit ( so the Vulgar reade ) As if Christ should make Answer with his eyes lift up to heaven : malè quidem legerunt suspiciens ( saith Barradus ) legendum enim suscipiens : ( And so doe our best Interpreters ) Some of our later ( Excipiens ) Erasmus , Respondens : So wee render it ; and that aptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometimes to answer , or to begin a speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de des●orat .

He said ] Oratoris est dicere , vulgi loqui . There is no little difference betwixt speaking and saying : Speaking comes by Nature ; Saying by Art : Children speake , the Learned say : Christ so spake , as if he said . He spake , and answered . First observe .

Doct. Teaching by word of mouth is the most effectuall kind of teaching .

Thus Exo. 20 1. God spake , saying , therefore Act. 7.38 . they are called verba viventia , lively oracles : or as some copies have it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sermonem vivum .

For further confirmation of this Position , read 1 Kin. 19 11. Rom. 10.14.17 . Act. 10.44 . 1 Cor. 1.21 . Pro. 28.9 . Gal. 3.2 .

What thinke you then of that position of Papists : De Imagie : 10. Images are Laymens books ? And that of Bellarmine melius interdum docet pictura quam Scriptura .

And what of the conceit of Anabaptists , Familists , and such like ; who are of opinion , that the publike ministery is needlesse , they are to depend on Apparitions and Revelations , &c.

As for us , attend we to the Word read and preached ; Christ enters in by the Dore , not Window , he leaves that to the hireling . Be ye open ye everlasting dores that the King of glory may enter in .

Answering said . Text

An answer is made either to the necessity of the matter , or to the desire of the hearer .

As it is made to the former ; so Christ is said sometimes to answer when no question went before , so Mat. 11.25 . thus it is an Hebraisme .

Usually it is a reply to some question before propounded , And so here : You read before there was a question made by a certaine Lawyer ; proud , though learned : Learned he shewed himselfe to be in forbearing all circumlocutions ; and in abridging the ten Commandements into two ( taking the first , out of Deut. 6. and the second out of Lev. 6. ) whereby it appeares he was well read in Moses law . Proud he was , in that he went about to justifie himselfe , ver. 29. He hearing himselfe praised for his wisdome was ambitious also of the praise of Righteousnesse ; for which end he propounds this case to Christ , Who is my Neighbour ? thinking no Samaritane was to be taken for a Neighbour , but the Iew alone , whom he durst boldly say he loved as himselfe . Our Saviour upon this occasion answers as followeth . Observe we hence .

Doct. Christ hath an answer ready to our demands . If we make the Question , he will find an Answer . Mat. 11.4 , 25. and 12.38 , 39 , 48. and 13.11 , 27. Mark . 10.3 , 5 , 20 , 24. Ioh. 3.3 , 5 , 10. Amongst many other proofes that one Mat. 22.46 . would not be forgotten . He was so ready and prompt a respondent , as that his adversaries durst ask him no more Questions .

Reason First , he must make good his name . Isa. 9 6. Councellour , and being our Councellour he will answer our Quaeres .

Secondly , he is Full ; sometimes counsell must demur ; Christ needs not , he can soone tell us what is good in Law .

Thirdly , he hath promised that if we seek we shall find , Mat. 7.8 . And therfore ,

Vse In all our doubts have we recourse to him , he will be as plentifull in Resolution , as flesh and blood can be in Questioning .

Obje . But Christ is in Heaven ▪

Resp. Yet his answer is neare thee . Rom. 10.8 . even in his Word , and in thy Heart .

Sometimes in his Word God answers us , as he did of old by Vrim and by Thummim ; guiding his Ministers tongue for that very purpose . Mich. 2.7 .

And as we have his answer from his Word , so not seldom from his Spirit , especially in Prayer . Isay . 30.19 . Ier. 33.3 . So that an answer may be had if sincerely sought .

Obje . But some have sought , and yet have not bin answered ; So Saul who asked counsell of God , and yet in depth of sorrow complained , Deus recessit a me , &c. The Lord hath forsaken me , and answereth me no more , neither by Prophets nor by dreames . 1 Sam. 18.15 . And Mich. 3.7 . Nulla exauditio Dei ▪ There is no answer from the Lord ?

Resp. Saul sought to serve his owne turne against the Philistines , and not to please the Lord ; neither God nor his Glory were regarded : By such indeed God will not be inquired of , Eze. 20.3 , 31. or if he be , he will not answer them ; or if he do , it shall be in wrath and not in mercy , Eze. 14.4 , 7.

Quest. What then must be done if we would be answered ?

Resp. Be ye such as answer Gods demands . Zac. 7.17 . see that answer of a good conscience be made by you spoken of . 1 Pet. 3.21 .

Secondly , take heed ye bring not Idols in your hearts : let there not be any beloved sin lodged or harboured within ; for then the Lord will not answer you ; or if he do , even according to the multitude of your Idols will he answer you , Eze. 14.3 . You see it true in Balams case Numb. 22.

Thirdly , see that you bring with you an humble spirit , willing to deny your selfe , and receive what answer soever God shall please to give ; to enquire of God , and yet to follow your owne counsell is a sinne of a provoking nature . Ier. 6.16 . and 23.35 , 36. thus do and doubt not of an answer .

Vse 2 Againe , it may satisfie the great disputer of the world , 1 Cor. 1.20 . who turneth all his Religion into unprofitable Vtrums . God hath an answer for these , as well as other . To be short , there are foure principall Questions , which shall not goe unresolved .

The first is , An sit Deus ? this the Atheist makes , but God will give him to understand , there is a God . The second is , Quid sit Deus ? this the Papist shall be resolved of , and made to know that stocks and stones are no gods . Psal. 58.11 . Jer. 2.11 . — 5 7. Exo. 34.7 . The third is , Quotuplex Deus ? this shall be fully resolved against desperat and presumptuous sinners , the presumer shall feele that God is just as well as mercifull , and the desperat behold that God is mercifull as well as just . Pro: 16.4 . The fourth is , Propter quid Homo ? All wicked ones shall find that God made man for his own Glory , and the wicked for the day of Judgement .

Vse 3 And it may further serve to teach us , after Christs example , and the Apostles precept , To be ready alwayes to give an answer to every man that asketh ; 1 Pet: 3.15 . be they Believers , or Vnbelievers . True it is there is more than ordinary skill required to answer well : Persons , Time , Place , Occasions must be observed . One kind of answer suits not with every sort of men : After one manner we answer Great-men ; after an other manner Learned-men ; after an other Ordinary men ; after an other way the Captious , &c. But yet this skill we must endeavour to attain unto , Colos. 4.6 . God is he that can inable us , Pro. 16.1 . And hath Promised to inable us , Math. 10.19 . Seek we to him ( as Habbakuk 2.1 . ) bringing with us in our Prayers , Faith in Gods Promises , as did David , Psalm . 119.41 , 42. So shall we not need to feare to give an answer before Kings or Princes being called therunto .

Obj. But we read Mat. 27.12 , 13 , 14. Nihil respondit , Christ answered nothing to the accusations of the Priests and Elders , nor to the demand of Pilate , Iohn 19.9 .

Resp. Christ was at no time without an answer , when God might have glory by it , as appeares , Math. 26.63 . But at this time he forbore , for divers reasons . 1. To fullfill Prophesies , as that , Esay . 53.7 . 2. To shew his readinesse , and willingnesse to suffer death for us . 3. To leave us an example of Humility and Patience , in case of slander , 4. For that at this time an answer needed not , Pilate was uncapable of the doctrine of the Trinity : Nor was it a time now , to reveale his Deity . The rest were unreasonable and malicious . who though they knew him to be innocent , yet would they accuse him , and ( by his words ) seeke to insnare him : In the like case it is lawfull ( nay behoovefull ) we should be silent : Amos 5.13 . Intelligens illo tempore silebit ( saith the Prophet ) quum tempus mali erit : That time is an evill time and enjoynes silence .

A second thing to be observed is ,

Doct. God turnes the sinnes of men to the advantage of his Church .

It was a captious question which the Lawyer made and that occasioned this Parable . Thus Davids fall occasioned the penning of many a sweet Psalme , which els we might have bin without . So the running away of Onesimus from his Master , the writing of that Epistle to Philemon .

Vse Which ( in a word ) should teach us to admire the wisdome and power of the Lord , who causeth Light to arise out of Darkenesse , and bringeth hony unto us out of a dead carkase . St. Austin said of Adams fall , it was Foelix culpa ( in regard of the happy consequences therof to the Elect ) so we may say ( in the same respect ) of many of the sins and fals of others , we had never injoyed so many sweet instructions , and consolations , but for their fowle offences .

Lastly in that our Saviour thus answers this captious caveller by a Parable , we may conclude .

Doct. It is a good way by Parables . to answer the proud and captious .

Christ could simply and directly have answered his question , but this way he rather chuseth , Cal: in Loc. the better to convince and silence him . Wherfore , as our Saviour saith in an other case , He that can receive it , let him receive it . And so much briefly for the Introduction . Come we now to the Narration .

A certaine man went downe , Text. &c.

First looke we into the Story : ( Consider we the words according to the letter ) and then after into the Mystery . The Text saith ; Homo quidam . A certaine man there was , but who this man was , is left uncertaine .

Doct. Scripture sets downe things necessary for Salvation , not for satisfying curiosity . It is well observed that in the books of the Kings and Chronicles , this is often repeated . The rest of the Acts , &c. They are written in the bookes of the Chronicles of the Kings of Iuda , &c. So Ester 10.2 . The rest is written in the bookes of the Kings of Persia . As if the Spirit of God should say : I have sufficiently told you here , so farre as may corcerne the Church , and make for your edification in Godlinesse ; it is not my manner to satisfie your curious desires , and lustfull appetites , if you would know more go you to your owne Registers . See 2 Tim. 3.16 .

Vse Beware we than how we abuse any part of Scripture by jesting or overcurious handling , to please mens humors : This is ( as it were ) to put the Prophets and Apostles into a Fooles-coat . They are not penned for any other end then to further mans salvation and happinesse And in reading of them let our aime be to profit , and not to passe the time away , Dr. Hall True it is there is no History so pleasant as the Sacred : The magnificence and antiquity of the matter , the sweetnesse of compyling , the strange variety of memorable occurrences doth sweetly steale away both time and Reader . But let us still remember , the delight in reading is nothing unlesse it be reduced to Vse : God penned his Word not to tickle the eare , but to save the soule .

In the Mystery ; Aug: Tom: 4. Quest Evang: l : 2. cap : 2. This certaine man was Adam , and every one that comes from the loynes of Adam ; even mans whole nature . Homo enim iste ipse Adam intelligitur in genere humane ( saith St. Austine . )

In this Expositors do agree concluding ( according to the truth . ) That Adam and , Doct. his posterity is the rob'd and spoyled man . See Gen. 3. Ps. 49.12 .

Vse Let every one then so looke upon himselfe , and thus judge . So did St. Paul , Rom. 7.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched ( spoyled ) man that I am .

Man by Creation was indeed an admirable creature , the Master-piece of all Gods works , consisting of a materiall body , but as immortall as his soule which was divine and immateriall : his Inside was full of spirituall , his Outside was full of naturall perfection , both carrying the Image of his God , and he in both being the glory of Gods Worke-manship in this inferiour world : Placed in a Paradise , prepared and furnished with all delights and rarities for his entertainement . Such a place as no mans eyes might ever bee so happy as to behold , but his owne : Appointed Lord and Soveraigne over all the creatures upon the Earth , which received their denomination from him , and did their homage most readily unto him . In a word , he was a creature every way so absolutely happy , that unlesse we had againe his first perfections , it is impossible to make compleate relation of his happy and glorious condition .

Thus God made man upright , Eccles. 7.29 . but he hath sought out many inventions of his owne . Although he was created thus Excellent , yet mutable . He was made good , but changeably good : In power of standing , and possibility of falling : Power of standing he had from God his Creator ; possibility of falling from himselfe being a creature ; so as that this his estate might be altered and changed by force of temptation .

That the creature ( righteous by Creation ) may so eternally remain ; Two helps , or favours from God , are necessarily required . 1. A power to persevere in goodnesse ( for without this Power the creature of it selfe ceaseth to be good . ) 2. An act or deed ; and that is the will to persevere or perseverance it self . Both these helps the good Angels have , and therfore kept their standing . Adam received the first of God , but not the Second : For besides the goodnes of his will , he received of God , a power constantly to persevere in goodnes , if he would ; Yet the act of perseverance was left to the choice and liberty of his own will ; which power he abused , and so falling into the hands of Theeves , the Divel and his Angels , was soon rob'd and spoyled ( as we shall see in the Prosecution )

Object . But how had Adam sufficient grace having not the will to will that good he could and might .

Respon. He received sufficient for the perfection of his nature ; ( if he would not have bin wanting to himself ; ) but he received not sufficient grace for the immutability of his nature ; nor was that of necessity to be given to a creature : Basil : For then God had created a God ( who only hath his Name and Nature I AM : it being only proper to him to be unchangeable good . )

A Gold-Smith makes a Jewell of great valew ( saith one ) he compounds it of gold , pearls and precious stones , when he hath brought it to perfection he doth not put this property to it , that if it fall it shall not be bruised nor broken : Thus God created man in all perfection , and gave him power and ability to continue in the same , if he would ; yet he did not put unto his nature this condition , that it should be unchangeable , when it should be assayled by the force of outward temptation ( as it was , whence he fell , and as a rob'd and spoyled man now remaines . ) Judge not then of Gods goodnes to him by what now he is .

Vse 2 Nor let any now trust to his own strength and power ; you see the weaknes of man at his best estate without the power of God ; he could not avoid the least assault of the Theefe or robber further than he was assisted by Gods good grace ; which should cause us ( now much more ) to renounce our selves and cleave to God ; wholy depending upon his gracious assistance in all our actions and attempts . Let not our false heart deceive us which thinkes to goe beyond the Divell in swallowing of his baite and yet avoid his hook ; Worlds of soules perish by this fraud , fondly beguiling themselves , whilest they make themselves believe by their wit , and strength , they can beguile the Tempter .

Thus much for the Person spoken of . Next consider we what it is that is said of him .

Text. He went downe from Hierusalem to Iericho and fell amongst theeves , &c.

First , we must speake of the termes before we come to other particulars .