The Disabled Debtor Discharged, Part 36 – Part 39
But this woeman hath annoynted my Feet with Oyntment. Text.
Our bleſſed Saviour had no other Gifts given (that we read off) but Gold, Spices and Oyntments. The Wiſe men offered him Gold, as to a King: And Spices for Incenſe, as to a God. And this womans Oyntment, which was powred once on his head, as Math. 26.7 and another time on his Feet, as in our Text, and this ſhe did as to a man. Royalty is noted by the Gold, Divinity by the Incenſe, Mortality by the Oyntment: So our bleſſed Saviour himſelfe applyeth it, Matth. 26.12. Iohn 12.7. (i. e.) it ſhould ſerve in the roome of that which they uſed to beſtow on the body after it was dead, and which the woman intended and prepared for, as we read, Luke 23.56. but came too late, Hee was riſen before.
It is a Queſtion amongſt Expoſitors, firſt, whither or no it was one and the ſame Mary that this Evangeliſt S. Luke here ſpeakes off, who annoynted our Saviours feet and that the other Evangeliſts mention, who annoynted his head.
2. Whether it was one and the ſame annoynting or done at ſeverall times. Of both briefly.
Some are of opinion that our Saviour was thrice annoynted and that by three ſeverall women. Once here, of which annoynting this our Evangeliſt only ſpeaks performed by this ſinner at which was no murmuring. Another time in the houſe of Simon the Leper, of which annoynting S. Matthew and S. Marke ſpeak, at which the Diſciples murmured, and that was two dayes before the Paſſeover. A third time he was annoynted in the preſence (not of Simon, but) of Lazarus (not two dayes, but) ſix dayes before the Paſſeover, of which S. Iohn ſpeaks, Iohn 12. Iudas then onelyonly murmuring, thus Origen, Tract. 35. in Matth. But this Opinion is refuted by Roffenſis.
Others conceive that there were but two annoyntings and done by two ſeverall Maries, the one by this woman who was called an Harlot, the other by Mary the ſiſter of Lazarus, who was never ſo called (ſay they) Thus Chryſoſtome in his 81. Hom. in Mat. And Hierom on Mat. 26.4.
Others conceive that it was the ſame Mary who did all, and that at two ſeverall times, the act of one time related by three Evangeliſts, Ego quidem nihil aliud intelligendū arbitror, niſi qu…d non aliam fuiſſe mulierem, quae peecatrix tum acceſſit ad pedes Ieſu, ſed eandē Mariam bis hoc feciſſe, Albert. in Luc. 7. Aquin in Ioh. 12.and the act of the other time by S. Luke only; and this Reffenſis proves by many ſtrong Arguments.
And of this Opinion is S. Auſtin de Conſ. Evang. lib. 2. cap. 70.
So S. Ambroſe on this place, and Gregory in his Mor. Beda, Leo, and all the Schoolemen, eſpecially Albertus and Aquinas are herein moſt confident.
That which may reſolve this doubt in queſtion and confirme this Opinion (me thinkes) is that, Ioh. 11.2. Where the Act of annoynting Chriſt, and the name of her Perſon is mentioned,This Mary was ever known by the name of Mary Magdalen It was that Mary which annoynted the Lord with oyntment and wiped his Feet with her haires, whoſe Brother Lazarus was dead: There is mention of one annoynting, and Chap. 12.3. there is ſpeech of a ſecond annoynting, Then tooke Mary a pound of Oyntment of Spiknard very coſtly and annoynted the Feet of Jeſus, and wiped his Feet with her haire. Nor is it enough to ſay as Taber doth that it is ſpoken by Anticipation: For in all S. Iohns Goſpell (as Roffenſis anſwers) there is not one Anticipation, nothing related by the Tence of the time paſt, that was to be future, and at that time not finiſhed.
As for thoſe ſeeming differences in the Evangeliſt about the laſt annoynting, they may thus be reconciled: Wheras in one place all the Diſciples are ſaid to murmur, and in S. Iohn Iudas alone is charged with it, that Iudas perſwaded them to it. And indeed they ſpake out of a care of the poore, but Iudas out of a theeviſh intention: So S. Auguſtine de Conſ. Evang. lib. 2. Cap. 77.
And for the annoynting of his Feet in one place, and in another place it is ſaid his Head: theſe are reconciled (ſaith S. Auſtin) if we ſay ſhe annoynted both Head and Feet, firſt, ſhe began at his feet and ſo breaking the box diffuſed the reſidue upon his head.
For the time in that one ſaith it was ſix daies before the Paſſeover, the other but two, let no man be troubled at this (ſaith S. Auſtin) For St. Matthew ſpeaketh by way of Recapitulation, and having ſpoken of the Paſſeover to come within two dayes doth not ſay (After theſe things Jeſus being in the houſe of Simon the Leper) but only makes relation of a thing already done, not ſetting down the time.
To ſay no more of this confuſed and perplexed Queſtion, which hath in it more ſubtilty than uſe or profit, as Eraſmus ſpeaks.
This Oyntment the woman brought was choiſe: Every Evangeliſt hath an Attribute to honour it withall. St. Mathew calls it ſumptuous. St. Iohn honourable: And our Evangeliſt ſaith it was an Alablaſter box, verſ 37. As if it were a ſilect parcell picked and choſen out from the beſt ſhe had, with this ſhe annoynts Chriſts Feet, and ſupplies the defect of ordinary oyle for his head. Let us obſerve from hence.
Doct. Love is liberall (if not Prodigall) of the best it hath to beſtow on Chriſt: It thinks nothing too good not too coſtly to be given to him, or beſtowed on him, that is within our power.
The Apoſtle tels us that Love is bountifull and ſeeketh not its owne things, 1 Cor. 18.4. And you may find it true.
Abraham loved GOD, and he is not backeward to offer up his deareſt Iſaack unto GOD, if GOD requires it.
Davids heart was inflamed with a Love to GOD, and he will be content to be at any coſt for GOD: He will not offer unto him that which coſt him nothing, 2 Sam. 24.24. He prepares with all his might for the houſe of the Lord, bringing Gold, Silver, Braſſe, Iron, Wood, Onix-ſtones, and gliſtering Stones of divers colours, and all manner of pretious Stones, and marble Stones in abundance, &c. 1 Chron. 22.14. & 29.2.
The Converts in the Apoſtles time how bountifull were they! For the Gospell of Chriſt they ſold their lands and brought the prices of the things ſold, and laid them at the Apoſtles Feet, Act. 4.32, 34. They were content for the love they bare to Chriſt to ſuffer the ſpoyling of their goods with Joy, Heb. 10.34. Nay they loved not their lives unto death, Revel. 12.1…. Act. 20.24. No nor their Salvation in compariſon of Gods Glory, Exod. 32.12, 32. Rom. 9.3.
Vſe Should the Love of many be brought to this tryall how defective would it be found! We pretend we love GOD, but when it comes to matter of Coſt, we go away with the Young-man in the Goſpell, very ſorrowfull, they part with their ſilver, with their pleaſure, &c. as the Divell in the Goſpell parted with the poſſeſſed party, even with much rending and tearing, all poſſible ſignes of unwillingneſſe.
Had we taſted with this Convert how ſweet the Lord is, or were our ſoules truly touched with a ſenſe of our owne wretchedneſſe and miſery, and of the riches of Gods Grace and Mercy in the pardoning therof, we would ſtudy with David what to render, we would readily bring our daintieſt and coſtlieſt perfumes, and ſpend them upon the Feet of our Saviour: Yea if ſo much of our bloud as this woman brought oyntment might be uſefull or pleaſing to our Saviour, we would chearfully conſecrate it to his Name.
But alas for us, this Penitent gave for Quality what was precious, we offer unto God what is vile and baſe and with blemiſh. And for Quantity ſhe gave by the pound, Iohn 12.3. we by the ounce and ſcarce weight too, as Leonides Alexanders Steward told him he beſtowed too much Frankincenſe on his gods: So our worldly and impenitent hearts tell us that every thing is too much that is laid out for God on his Houſe and for his Goſpell; yea we grudge our Maſter that unction which is beſtowed on him though at anothers coſt, and cry out with Iudas, Ad quid perditi… hac, why is this waſte?
Let not ſuch tell ne that they honour God with their hearts as well as the beſt, for where the heart is inlarged, the hand cannot be ſtreightned; where the bowels are opened, the Purſe will not be ſhut, as you ſee it in Parents toward their children, and in one true friend unto another.
I am as thou art, ſaid Iehoſhaphat to Ahab, and my people are as thy people, and my horſes are as thy horſes, &c. 2 Chron. 18.3. Ionathan loves David as his ſoule, and he will ſtrip himſelfe even to his Sword and Bow, for the ſupporting and helping of David when need requires, 1 Sam. 18.3, 4. And can you think that he who gave Gold and Iewells towards making of the Arke would deny Goates-Haire? Had a man given his heart to God, he would never grudge him the offall of the things of this world:Rom. 8.32. It is the Apoſtles argument of Gods liberality to us: He that ſpared not his only ſon, but gave him for us, how ſhall he not alſo with him freely give us all things? So hadſt thou given thy ſelfe to God, thou wouldeſt never grudge him thy Purſe nor Prayſe.
Object. But Chriſt hath now no need of our Alablaſter-Boxes, he is in Heaven and ſtands not in need of our Oyntments?
Opus bonum quod fecimus propter Deum, et ſecundù Deü, & ad gloriam Dei eſt unguentum ſuper caput Chriſti effuſum Orig.Reſp. And yet he is in the midſt of us, and with us to the end of the world, Matth. 18.20. & 28.20. And ſo long there is uſe of our Oyntments. His Glory is his Head, and the Poore that are amongſt us are his Feet; by works of Mercy we annoynt his Feet, and by yeelding him due Glory we annoynt his Head: So (ſaith S. Chryſoſtome) Caput Chriſti ungua… ſi omnia in Chriſti gloriam referas: Nor may we be without this Box of Oyntment: In all places we come we muſt be powring out, Coloſ. 3.17. 1 Cor. 10.31. And from thence it muſt runne downe to the skirts of his Garment; His Feet muſt ſavour of our Spikenard, which they ſhall doe when by our workes of Mercy ſhewed to the poore and needy, we cauſe them alſo to glorifie our Father which is in Heaven, and bleſſe his Name for us. Of which more hereafter on the Penitents Diſmiſſion. And thus much of the Preference, the Inference made by our Saviour followes.
Wherefore I ſay unto thee her ſins which are many are forgiven, Text. for ſhe loved much: Verſe 47 but to whom little is forgiven the ſame loveth little.
Here our Saviour concludes the Doctrine before delivered and recalls Simon from the Hypotheſis to the Theſis. Wherin we have to be conſidered, firſt, the Doctrine, Her ſins which are many, &c. 2. The Confirmation, Wherefore I ſay unto thee.
In the Doctrins we have, firſt a Poſition, Her ſinnes which are many are forgiven, for ſhe loved much. 2. An Oppoſition. But to whom little is forgiven the ſame loveth little.
We will begin with the Confirmation, which we will briefly diſpatch and come to the Doctrine.
Wherefore I ſay unto thee] foreign, Text. Wherefore.
Hence may be obſerved,
Doct. That Doctrines delivered ſhould be well grounded and aptly inferred, there muſt be, foreign, a propter quod, or cujus gratia, a ground or cauſe; a Wherefore upon which we build, Ioh. 3.11. We speake that we know, ſaith Chriſt, ſo ſhould we doe. Our Doctrine, ſaith S. Paul was with much aſſurance, 1 Theſ. 1.5. So ſhould ours be. We ſhould be able to proove what we ſay. This is to build Gold, Silver, pretious Stones upon the Foundation, and not wood, hay or ſtubble, 1 Cor. 3.12.
Vſe The more to be pittyed is the practiſe of ſuch as ſpeake not out of Knowledge, but by gueſſe, not foreign, but foreign, their owne conjectures in ſtead of truth of Scripture, blundering out at all adventures the follies of their owne braine, Modò dicunt, quo dicunt modo, vil penſi habent, as Scaliger ſaith of the Grecians: So they ſay ſomewhat, after vvhat manner they ſay it, they doe not greatly paſſe. Their pace is a full Career wildly over hills and dales, they run till the Clocke and Time ſtop them;De reatly in his Clavis Myſt p 135. aptly are they compared by a learned and judicious Divine to Squibs or ſmall Fireworkes, which as ſoone as they take fire, never leave popping and ſhooting and making a hideous noyſe till all the powder be ſpent, their beſt proviſion being like that vvhichwhich the Apoſtles had in the Wilderneſſe after Chriſts miraculous Feaſt, a few Baskets full of broken meat.Mat. 14.20.
A good Miniſter ſhould be able to ſay vvith Iohn, 1 Ioh. 1.1. That vvhichwhich vve have heard ſitting at the Feet of our learned Gamaliels, and that vvhichwhich vvee have ſeene vvith our Eyes and looked on, found out by reading and ſearching of the holy Scriptures, and good Authours; yea that vvhichwhich vvee have handled and felt the Power of in our owne hearts, declare vve unto you; ſuch an experimentall Preacher is the beſt Preacher.
The ſecond thing we obſerve hence is,
Doct. CHRISTS word is ſufficient Confirmation of Doctrine.
You ſee our Saviour propoundeth his Doctrine in his owne name, he vvould be knowne to be the Doctor of the Chaire, vvhoſe voice alone muſt be heard both of Paſtors and people.
Vſe Let us reſt ſatisfied vvith that, Pythageras his foreign ſvvayed his Schollers; ſo ſhould Chriſt his foreign beare ſvvay vvith us: Scipio's Souldiers in Obedience to his command would leape downe from the battlements of a Towre. If his command could prevaile ſo much with his men, what ſhould Gods (Ego dico, I ſay) do with us? Reſolve with thy ſelfe to give credit to what God doth ſay, though a thouſand divels ſhould gain-ſay it. This Point we have handled more largely, on Luk. 15.7-10. We leave the Confirmation, and come now to the Doctrine.
Her Sinnes which are many are forgiven her, Text. for ſhe loved much, &c.
This is the Poſition, wherin we muſt take notice, firſt of the Point, ſecondly, Of the Proofe.
The Poynt is this, Her ſinnes which are many are forgiven her.
The Proofe, in the other clauſe, For ſhe loved much, q. d. Were it not thus, ſhe could not manifeſt ſuch love unto me, for it ariſeth from a Senſe ſhe hath of my Mercy in the Forgiveneſſe of her ſo many and great ſinnes.
Firſt of the Point, which hath two Branches. Firſt, Mary's ſinnes were many. Secondly. Thoſe many ſins wherof ſhe was guilty, were remitted and forgiven her. Of the firſt.