The Disabled Debtor Discharged, Part 18 – Part 20
And he ſaid unto him, Thou hast rightly Iudged. Text. ]
Simon (as we know) was a Phariſee, ſo ſaith the Text, verſe 36. One of the Phariſees deſired him to eate, &c. And how corrupt the Phariſees were in their Doctrines and Tenents, appeares by that our Saviour ſaith, Mat. 5. & 15.4, 5, 6. & Chap 23. Yet here our Saviour approves of this Phariſees Opinion, and commends his Judgement. Whence learne we,
Doct. To receive the Truth who-ever brings it, and to take it up from whoſe mouth ſo ere it fall. See Mat. 23.2, 3. Phil. 1.17, 18. Tit. 1.13.
Reaſon. Firſt, the Truth is Gods, not Mans. The pennie with Caeſars ſtamp is his, though it be in the kennell, or be found in a fowle clout.
Secondly, God hath thought good to ſend unto his Church men as well unſanctified, as Sanctified: Balaam was a Prophet and is ſent with a Meſſage to Baalack: Saul is amongſt the Prophets. Iudas ſent forth with the reſt of the Diſciples; were not theſe to be heard, how can we think they ſhould ever have beene ſent?
Thirdly, The Word (in whoſe mouth ſoever) ſhall not returne in vaine, but accompliſh that worke whereunto God hath ſent it, Iſa. 55.10, 11. It is out of a wicked mans mouth a ſavour of death to ſome, and why not of life to others?
Fourthly, God is offended when his Ordinances are contemned, though it be through the prophane lives of Prieſts. See an Inſtance moſt remarkable, 1 Sam. 2.17. compared with Chap. 4 10.
Vſe. A great weakneſſe it muſt needs be in thoſe, who reject the Truth, out of a prejudice they beare againſt the Bearer. Do we like the Sun ere the worſe becauſe it breakes forth of a darke cloud? or diſtaſt the fruit that is ſerved in a wooden diſh? Will a child refuſe a letter or token becauſe a durtie Carrier was the bringer? or any beggar contemne an Almes becauſe a lame Steward gives it out of the purſe of his rich Maſter? Sampſon did not diſdaine the honey-combe, becauſe he found it uncleanly laid in the Lyons Carkaſſe: and though he, (being a Nazarite) might not eate of any thing that ſavoured of Legall impurity, yet he ventures on the honey-combe in the belly of the Beaſt. And ſo to Elijah it was all one, whether an Angell or a Raven brings him his dinner. Who ſo diſdaines Gods graces becauſe they find them in ill veſſels, or refuſe his mercies becauſe brought them by uncleane livers are more nice then wiſe.
Queſt. But are ſcandalous Miniſters able to doe any good? How can we expect a bleſſing on their labours being wicked?
Reſp. Firſt, conſider what excellent workes God hath effected by bad Agents: What Divine Parables did God utter by Balaams mouth? And what curious works did God make about his Temple by the hands of Tyrians? It makes for the praiſe (you know) of a good Limmer to draw a curious line with a bad Penſil: The worſer the Inſtrument, the greater Gods glory.
Secondly,Niſi Spiritus Sanctus adſit cordi audientis otioſus eſt ſermo doctoris, nemo ergo do centi homini tribuat, quod ex ore docentis intelligit, quia, niſi intus ſit qui doceat, doctoris li…gua ex…erius in vacuum laborat. Greg. Hom 30. in Evang. & Mor. 27. the whole worke of a Miniſter about the ſalvation of mans ſoule is Externall: He can only preach to the Eare, God (whoſe Chaire is in Heaven) ſpeakes to the Heart: The Grace which is given them for the worke of the Miniſtery, is not gratia Iuſtificantis, a grace of Iuſtification (as ſome conceive, who thinke their Teachers can give the Holy Ghoſt) (as Simon Magus thought by Simon Peter,) but it is gratia aedificationis, the grace of edification, as the Apoſtle ſhewes, Epheſ. 4.12. nor is it gratia gratum faciens, (as the Schoolemen ſpeake) a peculiar grace given them for the ſalvation of themſelves; but gratia gratis data, a grace given them for the good of others. So that in this Outward worke a bad man may goe as farre, and do as much; bring as many powerfull and prevailing Arguments as the beſt, and be a meanes to ſave others yet themſelves periſh.
You know how it was with the Builders of the Arke, though they built that which ſaved others, yet themſelves were drowned: And as it happens to many an unfortunate ſinner, who ſaveth his endeared fellow, yet periſheth himſelfe in the ſtreame, ſo may it be in this caſe. S. Gregory aptly compares a bad Miniſter to the Water in Baptiſme, which is (in the right uſe) a meanes to convey grace, but it ſelfe, out of the uſe runs downe into the hole: So may they ſinke to Hell, who yet may be a meanes to bring thy ſoule to Heaven: Of them thou maiſt ſay as the people of Cicilia did write upon the Tombe of a dead Viceroy of theirs, (who had beene a cruell Oppreſſor of them) Hic jacet, &c. qui propter nos homines noſtram que ſalutem deſcendit ad inferos. Beleeve it (what ere you think) it is not the Garment but the Perfume in it, which diffuſeth the ſent: The Word borroweth not its excellencie from any humane vertue, but from the heart which ponders, and the Spirit which ſanctifieth.Quicquid toquimur in Dei nomine imber Dei eſt: videtis vos qualis terra ſitis. Aug in Pſal. 98. See (ſaith S. Augustine) what kinde of ſoyle you are, the Word is the ſhowre.
Thirdly, were it ſo that an Ʋnſanctified Miniſter could not profit the Hearer, how could we heare any one with comfort? For as much as the Heart is unknowne to us; and in outward ſhewes of ſanctity a vile Hypocrite may goe as farre as the ſincereſt Chriſtian: Yea it is an abſurdity that lets in Popery the backe way; The goodneſſe of the Priest doth bleſſe the Word and the Sacraments (ſay the Papiſts,) I cannot be ſaved by Hearing, unleſſe the Miniſter I heare be alſo ſaved (ſaith the overcurious and impatient Proteſtant) both ſhake hands in the ſame opinion.Doctrina cum omni imperio docetur, quando prius agitur quam dicatur. Nam doctrinae ſubtrahit fiduciam, quando conſcientia prepedit linguam. Greg. in Mor.
To ſay the Truth; he preacheth beſt and with greateſt power, whoſe life and doctrine preach: Nor is there a Figure in Rhetorick more potent then the good opinion conceived of the Speaker; Our Hearers conceive of us rather by our Lives then Doctrine, (as Iovinian did ſay to the Orthodoxe and Arrian Biſhops contending about the Faith; Of your Learning I cannot ſo well judge, nor of your ſubtle Diſputations, but I can obſerve which of you have the better behaviour.) We loathe (you know) the light of ſome Candles, in regard of the ſtinke of the Tallow; and (as Poets feigne) Iupiters Adultery did even amongſt his owne children diſcredit his Thunder: But this argues not the Truth uttered by a prophane or wicked perſon of imperfection; but the ſtomacks of moſt hearers to be of weake digeſtion, who cannot eate any Cake, but what is of Thamars baking; no Inſtruction is availeable or of force with them, but what proceeds from thoſe of whoſe inward calling they are perſwaded.
Si hene vixerint, eorum eſt lucrum; ſi bene do…uerint, veſtrum; accipite igitur quod veſtrum eſt, nolite diſcutere quod alienum eſt. Chryſ ſuper illud Mat. 23. Quaecun que dixer. at vobis.But let us remember what the blind man recovered ſaid, whether this man be a ſinner or no I know not, one thing I know, he hath reſtored mee to my ſight: So, whether this man be converted or no, I know not; this I know, It is the Truth he brings, and that is mine and for my good, his life is his owne. A leaden pipe may convey water into the garden of God; an Iron Clock acquaint me how the time goeth, and a Crooke-back't Tayler fit my body with a handſome garment.
In a word, Gods Meſſengers are his Heralds, their Trade is Honour, they may helpe others to Armes and ſo make Gentlemen, yet themſelves be none. Receive therefore the Truth they bring; and if it ſhould ſo happen, that any one which is placed over you ſhould ſtand in the Pulpit,Numb 27.12. as Moſes ſtood on Mount Abarim, and ſhew you the way to Canaan; though themſelves enter not, yet bleſſe you God for this direction, and follow it. What matter is it unto thee, though God puts the key of the priſon doore into the hand of a priſoner, ſo long as it opens the Wicket for thee and ſets thee free?
Next, in that our bleſſed Saviour doth not only receive the Anſwer, but likewiſe Commends his Iudgement, though in other points he might be very corrupt, and is here blamed for his defect of Love. Obſerve,
There is a place for praiſe and Commendations, as well as for Reproofe. Simon had his faults, for which he was rebuked; and he hath ſome good in him, for which he is praiſed.
Saul was a very wicked man,2 Sam. 1.23. yet David praiſeth many good things in him. That Steward we reade of in the Goſpell, was very unjuſt, Luke 16. Quia licet Do mini ſubſtantiam vacuabat, ſubditos augebat. Bern.yet in that hee wrought wiſely for himſelfe, or (as S. Bernard giveth the Reaſon) for that hee increaſed his Lords ſubjects, though hee diminiſhed his Lords eſtate, he is commended by his Lord. Groſſe errours were amongſt the Corinthians, and in this (ſaith S. Paul) I praiſe you not, 1 Cor. 11.17. but wherein they did well he commends them;1 Cor. 11.17. Revel. 2.2, 3. I praiſe you Brethren that you remember mee in all things, &c. The great ſhepheard of the ſheepe, and Arch-biſhop of the Church, he omits not the due praiſes of thoſe Churches, which he reprooves moſt ſharply.
Vſe. This condemnes ſuch as with-hold the due from the owner thereof, (contrary to Salomons advice, ) not giving praiſe to whom it doth belong; at leaſt not in that manner they ought to give it.
Some give it not at all, a ſtrong Argument of a proud and ſullen diſpoſition; they can finde place for Reproofe, but none for commendation; theſe are like the Flie, they care for faſtening no where, but on the Gall or Soare, a little blemiſh in their Brethren ſo over-clouds their good parts and properties as that they cannot bee ſeene.
Others doe it, but in ſuch a manner, as that the good in others (which they would be thought to commend,) ſeemes either ill or leſſe commendable, to thoſe that heare it. They bring their diminutions and come with their [Buts] hee hath done this and that [But, &c.] They will reade the Text, and then Phariſaically marre it with their Gloſſe. To ſpeake thus of a mans praiſe and marre it with a [But] is like ſome unskillfull Farrier, who never ſhooes a horſe, but pricks him to the quick, that bitter roote mars the whole pot of pottage.
Uſe. 2 Let us learne of our Lord and Maſter Chriſt, to give every man due praiſe, imitating God himſelfe therein, who tooke ſpeciall notice of that little good he found in Abijah the ſonne of Ieroboam, to commend and recompence it.
And as our Saviour leades in the enſuing Reproofe of Simon with this his Commendation; ſo it ſhall be our wiſedome to obſerve the like method. You know that iron is firſt heate and then beaten; and the Nurſe takes up the child being fallen, and firſt ſpeakes it faire, and chides or corrects it afterwards; ſo ſhould we; This would be as a good preparative for the bitter pill, and make it more kindly work in the bowells of the belly. This is a courſe of ſingular uſe to be held not only in our Miniſtery, but alſo in civill Societies and Families.
Vſe 3 Rom. 12.3. 1 Pet. 2.14. Pro. 15 30. Aug de Civ. Dei l. 5. c. 13. Precipuum be neſicium eſt in rebas honeſt is laudari, laus enim parit aemlationem, aemulatio virtutem, virtus faelicitatem, &c. Nazian. Pro. 25.6. Poteſt hoc in loco non incongruè mellis nomine favor humanae laud…s intelligi, &c. Bern. Serm 47. ex parvis.Laſtly, It may be a good encouragement to well-doing. Nature is led with nothing more kindly then with Commendation and praiſe. Nulla ſuavior eſt auditio quam laudis, it is an allurement tempered to our inclination; and therefore God carefully provides for it; and the godly themſelves have taken great delight in it, it cauſeth emulation, (as ſpeaketh Nazianzen,) and emulation brings forth vertue, and vertue happineſſe.
OnelyOnly here give mee leave to add two Caveats; Firſt, that praiſe be not too much affected by us. Secondly, that we ſeeke it in no other way then the way of well-doing.
For the firſt, it is (you know) Salomons advice, Haſt thou ſound honey, eate ſo much as is ſufficient for thee, leaſt thou bee filled therewith and vomit it. By Honey in which place (ſaith S. Bernard) may not unfitly be underſtood the favour of humane praiſe, of which we may eate, ſo that wee eate not too much: hee eateth moderately, who as he ſeeth the good will of his friend in it, ſo he doth give glory unto God for it. He eateth too much, who hath his heart ſet upon it, and in his waies aimeth at that alone.Pro. 27.21. Praiſe is as a fining pot to a man, it will diſcover what hee is, whether light or ſolid. Thoſe mettals which have leaſt ſolidity, are ſooneſt melted; and the lighteſt matter is blowen away into ſmoake and vapour; ſo a light heart is vainely tranſported by it; when hee that hath true worth in him, is with gold and ſilver made the finer and purer by this furnace. The more he is praiſed, the more he will endeavour to deſerve it, and finding what is droſſe in him, will purge it out, and caſt it from him: He that doth thus,Greg Mor. l. 32 c. 5. what is he but gold (ſaith Gregory) increaſing to a greater meaſure of brightneſſe by the fire of purgation.
Virtus mater gloriae eſt, ſola enim eſt cui gloria jure debetur, &c, Quae autem eſt ſine virtute gloria, pro…ecto indebitè gloria venit, propere affectatur, periculoſè captatur. Famam extena…e ſactis hoc virtutis opus.Secondly, it ſhould be in the way of well-doing that we ſeeke it; for it's due onelyonly to that (as S. Bernard ſhewes) Vertue is the mother of it, (if it be legitimate,) It is but a poore praiſe, and perillous, that men raiſe to themſelves from other things then well-doing: Wit, Beauty, Birth, Wealth, &c. may cauſe a great Fame, onelyonly this cauſeth a good Fame, Deut. 4.6. Pro. 21.21. Rom. 2.10. Ruth 4.11. Pro. 31.31. Heb. 11. Fame got ſome other way, may hang on a while, like a beggars Cloake, but in the end it will fall of full of filth. But praiſe and credit obtained by well-doing ſhall laſt after our bodies are rotten in the grave, The memoriall of the juſt ſhall be bleſſed, Pro. 10.7.
Wherefore hearken to S. Pauls counſell,Phil 4.8. Brethren whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, If there be any virtue, if there be any praiſe, think on theſe things to do them. A good name ſaith Salomon is a good ointment, and theſe are the ingredients that muſt goe to make up that pretio us ointment which muſt cheare our ſpirits wee are much deceived if we think there lies any other way to the Temple of Honour then through virtues Temple; wee muſt paſſe through the one to come to the other.
As for that praiſe which the world gives to ſuch as beſt like it, it is not to be valued nor eſteemed of. Chriſt commanded thoſe Divells to hold their peace, who yet (ſeemingly) ſpake well of him. Heathens did feare themſelves when they were extolled by the vitious; I paſſe little to be judged of you, (ſaith S. Paul) ſo ſay we, we paſſe little to be praiſed by you. Let us doe well and our praiſe will be from God, not men. And ſo much for the Propounding part of this Parable, The Applying part followes.
And he turned unto the woman,Text. Verſe 44, 45, &c. and ſaid unto Simon, ſeeſt thou this woeman? I entered into thine houſe, thou gaveſt me no water for my Feet; but ſhe hath waſhed my Feet with teares, and wiped them with the haires of her Head, &c.
In theſe words and thoſe following, we have conſiderable. Firſt, our Saviours Posture. Secondly, his Speech: His Poſture in thoſe words, And he turned to the woman; his Speech in the reſt. Of Chriſts Poſture a word or two.
foreign Text. And hee turned to the woman.
It is ſaid before verſ. 38. That this woeman ſtood at his Feet behind him weeping. (Baſh fullneſſe and ſhame ariſing from the Conſcience of her former wickedneſſe did there place her) Chriſts Backe was then upon her: Now upon her Repentance, and true turning our bleſſed Saviour Turnes unto the woeman. Teaching us this leſſon,
Doct. pon our turning unto God, God will turne to us, and caſt upon us the eyes of his Grace and Favour.
Turne you unto me ſaith the Lord of Hoaſts, and I will returne unto you ſaith the LORD of Hoaſts, Zach. 1.3.
Turne unto the Lord your God (ſaith Ioel) For who knows if he will return and repent and leave a bleſſing behind him, &c. Ioel 2.13, 14.
Reaſon. They are our ſins only that make the ſeparation; would we but put them away, God would be reconciled with us againe. If we hate them which are our Creatures, Iſa. 59.1, 2.and the workes of our hands; God cannot but love us, who are his Creatures, the worke of his owne hands.
Vſe 1 Such as yet remaine impenitent may take notice of the ſtate wherin they ſtand for the preſent: Gods Face is from them, his backe is on them. And what greater Judgement can befall a man? Ier. 18.17. & 21.10. & 44.11. Ezek. 14.8. So long what can comfort them? You know the reflexe of the glaſſe preſently vaniſheth, when the Face is turned away; ſo when Gods Face is turned from us, all comfort in the creatures failes us. This ſeriouſly conſidered cannot but be motive ſtrong enough, to take out the leſſon here commended to us, of turning to him by true Repentance, that he may turne to us in love.
Vſe 2 To which duty let me Exhort you all, that the Lord may caſt his Eye upon us for good and not for evill: It is his owne command that we ſhould ſeeke his Face: And great need we have:Pſal. 36.9. In thy favour is life (ſaith David) and in thy light we ſee light, no light to be had but from his countenance, and that enlightens all.
When the Sunne ſhines we ſay it is Day, though no other Starre be ſeene: And we ſay it is Night, though we ſee a thouſand Starres, when the Sunne is abſent: So here; Let Gods Face ſhine on us, let him but caſt upon us a loving countenance, though no other outward comfort be to be had, yet it will be a happy day with us: All wants ſhall be ſupplied by it; it will bring all comfort with it.
It is ſaid of Manna that it had the taſte of every good thing that a man deſired,Wiſd. 16, 22. and ſerved to the appetite of him that tooke it: This may be ſaid more truly of Gods Favour: If a man be ſick, that is health unto his bones: if poore, that is wealth, Pſal. 4.&c. Let there be what want there will, yet Gods favour ſupplies all: So that as Elkanah ſaid to Hannah, it may ſay to him that hath it be he never ſo poore; Am not I better to thee then ten ſonnes? Am not I to be preferred before corne and wine, houſes, friends, &c.
If then it be (as Salomon tels us) That every man ſeeks after the face of the Ruler, becauſe his favour is as the latter raine and promiſeth a fruitfull Harveſt?Prov. 16.15. Let us ſeek after the Face of God by timely turning to him: It is Repentance that muſt bring us into favour with Chriſt; that is the Iohn Baptiſt which muſt prepare the way before his Face: A polluted glaſſe can receive no impreſſion of Images and viſages (ſaith S. Baſil) No more a polluted ſoule the light of Gods countenance. The Benefits that flow unto us from Gods favour I have ſhewed on Luke 15.22.
The Speech follows, and it is directed both to Simon, and to the Woman. Firſt to Simon.