The Disabled Debtor Discharged, Part 48
They began to ſay within themſelves. Text. ]
Graecus ſermo anceps eſt, intra ſe, ut cogitarint duntaxat: or inter ſe, ut colloquuti ſint. Eraſ. Annot.They did not breake out into open rayling: What they ſaid was, foreign, is ſe ipſis, either mutteringly one unto another, or (rather) in their owne hearts they thus thought and ſaid: Which ſecret thoughts they began to murmur againſt him for this his work of Grace. Let us obſerve,
Doct. Sinners are worſe within then they are without.
Their Tongues are bad enough, but their Hearts farre worſe; they dare thinke what ſomtimes they are afraid to ſpeake.
There is no faithfullneſſe in their mouthes (ſaith David) they flatter with their tongue, Pſal. 5.9.but their inward parts are very wickednes, in the Abſtract, yea wickedneſſes in the plurall too, miſchievous, woefull and banefull evills lodge there. Salomon ſpeaking of the Heart of a wicked man ſaith, it is little worth, Prov. 10.20. And our bleſſed Saviour ſpeaking of it, prooveth it to be the worſt piece of a wicked man, in as much as it is the Fountaine of all Evill: He inſtanceth in ſeven heads of vices: Out of the heart (ſaith He) proceedeth evill thoughts, murders, adulteries, fornication, thefts, falſe-witneſſe bearing, blaſphemies: But under theſe ſeven, how many ſeventy times ſeven might be numbred. A ſinne cannot be named which proceedeth not from thence; it firſt plots it and frames it, that is the Forge or Anvile on which the Divell ſtrikes, and from thence are the ſparkles ſent abroad to the firing of the world.
Vſe You ſee hence, how little cauſe men have to content themſelves with outward Reformation whilſt the heart is neglected: What is this but to cut of the tops of the weeds and leave the roots behind?
When the Prophet Eliſha would ſweeten the waters, he caſt not ſalt into the Brookes and Channell, but into the Spring, He caſt the Salt in there (ſaith the Text, 2 King. 2.21.) Our Heart is a well of venemous and poyſoned water (as you have heard) our Actions are the ſtreames; we go againſt the ſtreame in beginning our Reformation at our hands, whilſt our Hearts are evill, and therefore David praying for the Grace of Repentance and Reformation, Pſalm. 51. telleth the LORD where hee would have him to begin, Create in me a new heart and renew a right ſpirit within me.
Had Pilat waſhed his heart when he waſhed his hands he might have bin as cleane as Naaman comming out of Iordan: Had the Sichemites circumciſed their hearts when they circumciſed their fleſh, they had ſaved their ſoules when they loſt their lives. Sin muſt be fought againſt in the heart where it breads, otherwiſe it will not be ſubdued, as Hanniball was wont to ſay of the Romanes that they could not be overcome but in their owne country. But when that is charged, then as the Pſalmiſt ſpeaks upon the riſing of the Sunne, Pſal. 104.the Beaſts of the Forreſt will lay them down in their dens and man goes forth unto his labor untill evening, luſt ſhall be ſubdued, and man inabled, to work out his Salvation with feare and trembling.
It is but a kind of labour in vain to cleanſe all, and leave that uncleanſed. If god finds our houſes clean, our clothes clean, our hands clean, and our hearts unclean, expect no other uſage then ſuch as that which the dainty Miſtres of the houſe had from the Rheumatick and ſpawling Cynick who being deſire… by her to ſpit in the fowleſt place he could find, ſpat in her Face, which in his opinion was the fowleſt. Thy Heart being the fowleſt and worſe piece in thee, God will ſpit upon it in contempt and ſcorne.
Vſe 2 And further ſee from hence how uncertaine and weak a ground we have to judge infallibly either of our owne or any other mans condition by the outward Converſation: Uſe. 2 It is not enough to ſay, My foot ſtands upright, Pſal. 26 12. Or my hands I ſtretch forth towards thy holy Temple, Pſal. 88.9. Or mine eyes are ever towards the Lord, Pſal. 25.14. Or mine Eares O Lord hast thou opened, Pſal. 42.1. Unleſſe we can ſay with the ſame Prophet, My heart is prepared, O Lord, my heart is prepared, Pſal. 57.7, 8. For all that is done outwardly, ſeven abominations may lye lurking cloſe within; the Heart is like unto the deepe and wide Sea, wherein (ſaith David) are things creeping innumerable both ſmall and great beaſts. Pſ. 104.25, 26.There are variety of ſtrange creatures the like whereof thou never ſaweſt; and there is that Leviathan alſo (ſaith David) which playes and ſports therein. Thus in thy Heart are ſuch and ſo many luſts, that ſhouldſt thou ſee them thou wouldeſt ſtand agaſt: Not the vileſt ſinne that ever was committed but the ſpawne of it is there, yea the Divell himſelfe hath there his hold. He ſports and playes, and mightily prevailes by his temptations having ſo ſtrong a party within us as is our own treacherous fleſh.
Ob. But it is not for us to judge the Heart? True Charity judgeth as it findeth outwardly, according to the fruits we may know them.
Reſp. True, and yet though I cannot know the heart of others J may know mine owne, 1 Cor. 2.11.
2. As for other, in judgement of Charity, I am to thinke well of thoſe whoſe outward converſation J find faire and blameleſſe; but this Judgement of Charity is not the Iudgement of Infallibility, for it is poſſible for me to be deceived in it. Every fowle that hath the beautifulleſt feathers hath not the ſweeteſt fleſh. Diers can ſet on their colours the faireſt gloſſes with Logg-wood, but when a ſhowre comes the gloſſe is gone: How many have given great hopes for whoſe ſincerity we durſt have ventured our lives, yet in the time of tryall they have fallen away. This hath bin, and this may be.
and yet though it be not a good affirmative Argument to ſay, becauſe the out-ſide is good the inſide is alſo ſo. It is a good negative Argument to ſay the inſide is not good if the outſide be not. Is the Tongue, the Eye, the Hand of this man ſo full of wickedneſſe, Lord what is his Heart?
A ſecond thing to be obſerved is,
Doct. The thoughts and cogitations of mans heart are not unknowne to Chriſt.
We heard before, verſ. 40. there is a tongue in the Heart: here we find, there is an Eare in it alſo: As what we thinke we ſpeake, ſo what we thinke God heares, Luk. 11.17. Mat. 12.25.
This appeares, Firſt, in that he reproveth men for their Thoughts, as Mat. 9.4.
Secondly, In that he publiſheth the Thoughts of men to others, even to the world, Luk. 12.17. & 16.3. And ſoe were Simons, and the Thoughts of the reſt made knowne to us, which had not CHRIST knowne, how ſhould wee have bin acquainted with them?
It is evident then that he doth ſearch the reines and hearts, as we have it, Revel. 2.23. where we have a ſound Reaſon added for further Confirmation, I will give unto every one according to his works.
Were not Chriſt a diſcerner of the heart how ſhould be proceed according to every mans deſert? Did he not know all ſecrets how could he righteouſly reward man, as we find he will, Eccleſ. 12.14. Rom. 2.6.
Vſe 2 Let all the Churches know this, as we have it in the ſame Text, Revel. 2.23. Simon laid downe this for a Poſition, verſ. 39. If this man were a Prophet he would ſurely have knowne what manner of woman this is that toucheth him: Now Simon may know and we reſt aſſured of that whereof he doubted, He is a Prophet, yea and more then a Prophet. Not only Man, but very God, in th…t he can do that which is proper and peculiar alone for god to do, diſcover to him the very thoughts of his own heart and of his fellows.
That Chriſt was a Man, few made queſtion of, but whither he was true god that was the Queſtioned by divers ſorts of Heretiques: They thought him, foreign, a meere and bare man: They turned, foreign, into foreign, they yeelded him Divinity, but denied him Diety. And do not the cold and almoſt forgotten aſhes of theſe Heretiques begin againe to revive, in other Kingdomes theſe Arrians and demy-Arrians, the Photinians and Socinians diſplay their colours, and very buſie they are to get ground; willingly would they deduce their Colonies from thence to us, were it not that they rightly underſtand, that Soveraignety and Prelacie, would disband their forces at the very entry, bleſſed be God that hath kept our Teachers from the leaſt taint of that Hereſie and ſtirred up the heart of his annoynted to fire out this blaſphemy from amongſt us (where it began to peepe) which overthrows our Faith and directly undermines the office of Chriſts Mediatorſhip.
For ſuppoſe Chriſt a meere creature, how can we reſt aſſured that his Obedience and Paſſion was ſatisfactory for us, that the blood of the New Teſtament beares any price or is of valew for our Redemption; or that our ghoſtly Enemyes, the Divell, Death and Hell are conquered and overcome by him. Curſed is the man (ſaith God) who truſts in man, Ier. 17.5. If Chriſt be not God as well as Man, We of all men are moſt miſerable, our Faith is vaine, and we are yet in our ſinnes.
Queſt. But why then doth our Saviour ſo commonly and ordinarily (ſpeaking of himſelfe) call himſelfe the Son of man, Mat. 8.20 & 9.6. & 10.23. & 11.19. & 12.8.32. & 13.37, 41. & 16.13, 27, 28. & 17.9, 12, 22. & 18.11. & 19.28. & 20.18. & 24.27. & 25.31. & 26.2, 24, 45, 64.
In formam ſervi tranſisſſe nō eſt naturam Dei per didiſse, HilarReſt. Qui dixit hominem, non negavit Deum, when Chriſt called himſelfe the Sonne of Man, he did not deny himſelfe to be the Sonne of GOD. Hee thus ſtyled himſelfe ſo openly and ordinarily, for two Reaſons,
Firſt, In reſpect of Himſelfe, for that Hee was true Man, not only a Man, but the Sonne of Man: Borne Man, having fleſh and blood no where els, but from man.
Secondly, In reſpect of his Hearers, who commonly eſteemed no other of him then meere Man (though perhaps a great and holy man) Matth. 13.55. Mark 6.5.
In ſhort, it was partly out of his lowlineſſe and partly out of his Love that he ſo ſtiled himſelfe. He that ſcorned not our Nature, … diſdained not our Name: in the worke of our Redemption titles were of little or no uſe: He might have taken greater Titles on him, than the Sonne of Man, but going about that worke, He was content with a meane one: This baſe Title for the time of his abaſement, beſt pleaſed him.
Believe it and maintaine it (for the God of Heaven will) Chriſt is, foreign, very God. His Incarnation will rather be a Proofe then Diſproofe, Deus erat in Chriſto (ſaith the Apoſtle, 2 Cor. 5.19.) God was in Chriſt: That God-Head appeared though covert in the Fleſh, yet overt in his Actions. He mightily declared it, both foreign and foreign (ſaith the Evangeliſt) both miraculis and oraculis, by his Doctrine and Miracles (ſaith Tertullian) Never man ſpake as He ſpake, Iohn 7.46. Never man did as Hee did, Matthew 9.33.
Object. But the revealing of Secrets and diſcovering what was in the Heart, hath bin done by man, 1 Sam. 9.19. 2 King. 5.23, 26. Act. 5.3. So 1 Cor. 12.9. It appeares there were ſuch as had the ſpirit of diſcerning.
Vſe 2 Reſp. True, but this was made knowne to them by ſpeciall Revelation; nor did they know all things: Eliſha knew the ſecrets of the Aſſyrian King, yet he knew not the calamity of his worthy Hosteſſe. The finite knowledge of the ableſt Seer reached but ſo far as it pleaſed God to extend it.Quid tam altū & tam proſundum quàm mens homimis quae quaſi in volucro quodam corporis tegitur & occultatur, ut eam haud facilè quiſquam introspicere & speculari queat? Amb. inſt it. Virg. 3. Chriſt knew of Himſelfe, He had no need that any man ſhould teſtifie of man, for he knew what was in man, Ioh. 2.24. And he knew exactly, and certaintly, not conjecturally and by way of gheſſing, as men and divels know the thoughts of us.
Secondly, This ſhould teach us to take heed how we paſſe ſentence upon the inward intentions and purpoſes of men, this power is Gods and belong to him, what have we to doe to uſurpe it? It is a Well too deep for us to draw in. And yet ſuch is the preſumption of ſome, that they will take upon them infallibly to know what is in the bottom of that Well, whence ariſeth jealouſies and contentions, many times as cauſeleſſe as pernitious. Indeed by ſome diſcoveries there may be ſome conjectures; but let not a ſmall Conjecture make thee a great Offendor. Every Key a man meetes with is not the right one for this Lock, every likelihood thou apprehendeſt, is not a ſure ſigne of what is within the breaſt. Not to let a man be private in his Houſe is a great injury, not to let a man be private in his Heart is a greater.
Verſ. 40 Laſtly, let us be perſwaded hence, to be as upright before the Lord in Thought, as we are juſt in Dealing before men. It is not the white Fleece God eſpecially eyes; but the ſound Liver. Hee hath windowes into the ſoule, and there ſees that hypocriſie, which lyes lurking cloſe. Hee is very liſt of hearing, and well underſtandeth what the heart thinketh. And (as before was ſhewed) will anſwer us accordingly. Thus much for the manner of their objecting, now to the matter.
Who is this that forgiveth Sinnes alſo. Text.
In abſolving this poore Penitent; Chriſt did no other, then what his Office required. For this he is excepted againſt by theſe Phariſees preſent with him at the Table.
Doct. The beſt may be excepted against, and caviled at for well doing.
There is none ſo holy, but he may be hardly thought of, for doing that which yet he is bound to doe by virtue of his Calling. Numb. 16.3.Moſes and Aaron ſhall be cenſured: neither the one, nor the other ſhall eſcape the ſtrife of tongues:Numb. 12. Some, (and ſuch as have (it may be) leaſt cauſe of all) will be charging them with medling too much, and taking more upon them then was fit. Some dare charge them both with Ambition and Inſtruſion.
Verſ. 33 I need not looke ſo ſarre to confirme the truth here taught. If you looke a little before my Text, there you ſhall ſinde that Iohn the Baptiſt a holy man, ſanctifyed from the womb, A great Prophet, none greater ever borne of a woman, And highly eſteemed by all the people: One very auſteere, and retyred in his life; whoſe Doctrine was ſutable unto it, The Axe to the Root; The Fanne to the Floore; The Chaffe to the Fyre. And in all points walking worthy of his Place and Office, (which required that auſterity) and yet he cannot eſcape cenſure. They ſaid he hath a Divell.
Verſ. 4 Chriſt holier then he, (whoſe ſhoces being latched, (as Iohn confeſſeth) hee was not worthy to unlooſe,) comes in a milder, and more ſociable way; He …rings the Olive branch of peace in his mouth; He goes to Feaſts; drinks wine, is affable with all: He heales the ſick rayſeth the dead; ſeekes up and ſaves what was loſt. And for his paines he is charged to be a gluttonous man, a wine bibber, and a friend to Publicans and ſinners.
Read (for further confirmation) Amos. 5 10. Mat. 5.12. Mark 6.4. & 14.5, 6 Luk. 19.7. & 15.2. Ioh. 7.20. Gal. 4.16. 2 Tim. 1.12. 1 Iohn. 3.12. &c.
Ignorance, and malice, are the cauſes of this. In the Better ſort, Ignorance may ſometimes be the reaſon of it. Simon was ignorant of Chriſts Calling and Office. The other Gueſts aske who is this? had they knowne they would not have made the queſtion, nor taken exception at what was done in this poore ſinners caſe.
In the Worſer ſort, Malice puts them on to detract, and cavill. There is a perpetuall enmity betwixt the ſeed of the woman and the ſeed of the ſerpent. Davids enemies hate him, for no other cauſe but for that hee followed goodneſſe, Pſal. 38.20. They hate the truth, as our Saviour ſhewes, Iohn. 7.7. and ſo oppoſe it.
Vſe I could wiſh that men would learne at laſt to abhorre duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page this ſinne of detraction, and leave it: but it is rather to be wiſhed, then hoped for: however that men may at leaſt be convinced of the vileneſſe, and ſinnefulneſſe of this vice, it will not be a niſſe to ſay ſomething of it (being ſo common) and as it were the Phaeton of the Earths circle.
Detraction is two-fold, 1. Per negationem boni, by leſſening the true worth of any good man. 2. Per adductionem mali, by laying a falſe aſperſion of evill upon any man. Both wayes the Phariſees were Detractors: though our Text may ſeeme to ſpeake eſpecially of the former.
Againſt this ſin committed either one way or the other: Lipſius makes an eloquent Oration (well worthy the reading) diſſwading from it by a double argument: The firſt is taken from the vileneſſe of the ſinne, the other from the Perſons who are guilty of it.
For the ſinne; It doth appeare vile both by the nature of it and the effects.
It is Vile in the Nature of it; being a compound of Lying, Envy, and Curioſity. Lying is the Father; no Calumniator was ever yet contented with the naked truth: he doubles things ſaid or done, heard or ſeene; like ſome king of Eccho, which returnes three for one, yea with the Spider, he will bring forth threds and cobwebs out of his owne bowels, weaving and begetting ſubtile ſnares with his wit and braine.
Sepius ventis agitatur ingens Pinas, & celſae graviore turres decidunt caſu, feriunt que ſummos Fulmina montes. Horat lib. 2 od. 10.Envy is the Mother: in her malignant womb is detraction conceived, and by it brought forth: whence it is that Cenſurer or Detractor, ſeldome drawes that Fame-defacing weapon the Tongue, upon the baſer ſort of people, but onelyonly upon thoſe who excell; in which reſpect they are well reſembled to the windes, which blow moſt vehemently upon the higheſt Towers: and may very well be reſembled to the Red-Dragon, ſpoken of Rev. 12.15. which purſued the woman: for when they cannot over-reach another, then they open their mouthes and throw a floud after to drowne him.
Curioſity is the Nurſe of this vile ſinne, that foſters and ſeedes this infant, with the long ſought for meat of Reports and Rumours: ſhe e…quires what was done at Court, what was concluded on laſt at the Councell Board: And will undertake to diſcover what Iove diſcourſed of with Iuno; what that was which the King whiſpered in the Queenes eare: Judge you now what a faire Infant this muſt bee which is thus bred and fed.
The Effects are both variable and forcible (ſaith Lipſius) Variable, it reacheth to all ſorts, 2 Pet. 2.10.eſpecially Governours. They that pluck downe houſes, firſt begin with Pillars, ſo theſe to ſpeake evill of Dignities, whoſe murmurings, like vapours riſing out of the earth, multiply into the ſtormes of Sedition; Sedition growes into Mutinie; and Mutinie that ends in Confuſion.
And they are dangerous and forcible as well as variable. The Cannon laid againſt the wall, doth not ſo much miſchiefe as the Mine made under the wall. So in the Societies of men, Rebellious drums hurt not ſo much, nor make ſo dangerous a noyſe, as a few whiſperers and ſecret plotters in private corners, who yet would be held for the onelyonly Angels, if for nothing elſe, yet for troubling the waters.
Concerning the Perſons who harbour this ſinne, and ſtand guilty of it; Conſider 1. Whence they are. 2. What they are.
They are of the Divell; his workes they doe. Hee is foreign, a Detractor, one accuſtomed to calumniate, as you ſee he did Iob: Job. 1. Gen. 3.yea God himſelfe in the time of mans innocency. And theſe doe the like. And as there is no Creature to which the Divell is likened ſo much as unto a Serpent, ſo (that wee may better by reſemblance underſtand what Detractors are) they are reſembled to Serpents, Eccleſ 10.11. And that aptly.
For,Serpens & detractor ſunt equales: quo … do e…im ille …ecrei… mord… venenum in… rit, ſ… ille cl… detra…ens vi… rus pecter, ſui inſuedi… in fratr… Hier in Eccleſ. 10 11 a Serpent (ſaith St. Hierom) ſecretly gets in his poyſon. So the Detractor cloſely infu…eth the venom of his breaſt into his brother.
A Serpent carrieth his poyſon in his mouth, and with one bite venoms the whole body: ſo the Detractor, his poyſon lies under his tongue, and with one word or biting, doth wound the Name, Credit, Life, Soule of his bro…her (as ſhewes S. Auguſtin.)
The Serpent, is a treacherous creature, It flyes from the face of a man, but bites behind his back. Thus doth the Detractor, he bites them behind their backs, whom before the face he fawnes on, and pretends to love. Such a Serpent was Doeg of whom we read, I Sam. 22. Pſ. 53.1, 2 3.
The Serpent goeth not ſtrait on, but windingly and crookedly. Thus the Detractor beginneth with a Queſtion aloofe off; proceeds with a kind of praiſe, and then comes with a [But] at which he ſhootes all his envenomed arrowed; But this and this I h…are: I could wiſh it were amended, &c. His Commendation is like a Law writ alwayes with a Clauſe and exception which he make to ſmooth the way for ſcandall.
The Serpent feedeth on nothing but Duſt: Peſſinum genus bom num qui cun maximi falluat, id a…uat ut viri bom eſſe videantur. Cicero.Iſa. 29.4.So the Calumniator feedeth on aſhes like bread. They whiſper out of the dust (ſaith Iſaiah) If a Perfume approacheth they will ſtop their noſes; but they can well endure a stinking draft or kennell, and imbrace that ſavour. Like Swine, they forſake a Garden for a Puddle: and with the Beetle, they fly over many a ſweet flower to light in horſe-dung: Or (as Lipſius ſpeakes of them) they are like Cupping glaſſes, they draw out with moſt delight, the moſt impure blood of all, approving ſometime, the worſt things amongſt many good, and condemning that which is judiciouſly commended by others.
As he is a Serpent, ſo likewiſe he is a Murderer (as is the Divell his Father) Viri detractores fuerint in te ad effundendum ſanguinem, ſaith Ezek, 22.9. And Iob reſembles them to cruell Canniballs, or men-eaters, Iob. 19.22.
Yea they deprive a man of what which is better then life. It were better for mee to dye, then that any man ſhould make my rejoycing vaine (ſaith the Apoſtle.) 1 Cor. 9.15. Cum actum eſt de nomine, actum eſt de homine, according to our Engliſh Proverb. An ill name is halfe hanged.
nay more; Ter homicidia, Luth Loc. com. lit. lingua Bernan Cant. Ser. 24.&c. (ſaith Luther) Three at one blow are murdered by the Detractor or Slanderer. The Theefe hurts one; The Adulterer two: But a Detractor three: Himſelfe, the Party to whom, and the Party of whom hee ſpeaketh; Fnus eſt qui loquitur (ſaith S. Bernard) & unum tantum verbum profert, & tamen illud unum verbum, uno in momento multitudinis audi entium dum aures inficit, animas interficit. It is but one that ſpeakes, and one word he ſpeakes, yet in one moment man, by it are deſtroyed.
Laſtly; as the Divell is a Spirit, ſo is the Detractor, but hee is that evill Spirit mentioned, Iudges. 9.23. whi…h God ſent betwixt Abimelech and the men of Sichem: hee deſjoynes the hearts of men aſunder, and raiſeth up ſtrife amongſt Bretheren. In which reſpect God ranketh them amongſt thoſe his ſoule abhorres, Prov. 6.9.
nor doth God onelyonly hate ſuch, and curſe them himſelfe; but hee gives leave to the Church in generall to curſe them, as wee find, Deut. 27.24, Curſed be hee that ſmites his neighbour in ſecret, that doth ſecretly and ſlily traduce him, and under-hand ſeekes to work him out of the good opinion and favour of his friends and neighbours. And all the People mu… ſay Amen.
Beleeve it; As a troubled ſpirit is a Sacr…fice to God, ſo a troubleſome ſpirit is a fit ſacrifice for Hell: For amongſt other ſinnes noted to be in ſuch as God gave up to a reprobate ſenſe, this is one; as we find, Rom. 1.29.30. Never ſhall you find a true generous ſpirit blemiſht with this blot: It is a vice much of the nature of ſome poyſonfull and ſtinking weede, which will grow no where but in the ſide of a darke well, or over-growne pit, only blacke and maligne natures have beene prone to this vice. I paſſe to a ſecond Uſe.
Vſe 2 And may the beſt be evill ſpoken of, and hardly cenſured for well doing?Serm. 3. in Natal. Dom Why then; as S. Bernard ſpeaks, Haec mea ſunt, mihi apponuntur, mihi proponuntur imitanda. Quo putas animum meum dolore afficit fama calumnia illius, quam mihi offuderunt quidam; non metuentes judicem perditurum omnes loqu ntes mendacium? Tanto videlicet at prope totam noctem inſomnem duxerim: ita ipſa cordis mei penetralia concepta maeſtitia occupavit. At neceſse eſt ut omnia ſcramus, omnia patienter tolere. mus, ultionem ipſorum Domino committentes qui non despiciet nos. Baſil epiſt. 86. ad Boſphor. epi. ſcop. Auguſt. lib. 3. contra literas Petil.The Diſciple is not above his maſter, if any man will be perfect let him be as his maſter.
This kind of ſuffering hath in all ages beene grievous to the Saints. S. Baſill ſpeaking of himſelfe under this affliction ſaith thus, in a letter of his which hee wrote unto a Friend: With what griefe doſt thou thinke did that Calumnie oppreſſe my mind? which ſome not fearing the Iudge (who ſhall deſtroy all them that ſpeake lyes) did caſt upon mee? Even ſo much that I ſlept not almoſt all night, ſo had the apprehended ſadneſſe poſſeſſed the ſecrets of mine heart. But it is neceſſary that wee beare all, that wee ſuffer all patiently, committing the revenge of them to the Lord, who will not deſpiſe us.
S. Auguſtin doth well compare a wiſe man wronged, unto the Ship wherein our Saviour was aſleepe: Hee heareth himſelfe to be ſlandered (ſaith hee) and is thereupon much moved with anger: Convitium ventus eſt, iracundia fluctus: The Slander is the winde, the anger is the wave, and by them being toſſed, hee is in ſome danger: But when he ſtudieth revenge, and the deſire of that oppreſſeth his minde: Iam navis propinquat naufragio; The Ship is neere ſhipwrack, and all is, becauſe Chriſt is aſleepe in the ſhip: In corde enim hominis ſomnus Chriſti oblivio fides, For in the heart of man, the ſleepe of Chriſt is the forgetfulneſſe of faith: Let the eye of faith be open, and that will tell us. Non intuendum eſſe, quam ſit amarum, ſed quam falſum ſit quod audio. That wee muſt not looke how bitter that is which wee heare, but how falſe it is, and that Quiſquis volen: detrahit famae meae, nolens addit mercedi m…ae And indeed thus S. Baſill kept himſelfe from ſhip wrack: and ſo ſhould every wiſe Chriſtian, eſpecially Magiſtrates and Miniſters, who are moſt liable to this kind of ſuffering.
Let the Magiſtrate and Governour never ſo truely endeavour and ſeeke the weale of the publike; yet evill mindes will be buzzing of falſe rumours into others eares: Let the Garden he never ſo faire, yet there will be thoſe who would make the world bel…eve that there is a Snake under every leafe: Let the intention be never ſo ſincere: they will predivine and prognoſticate ſome miſchievous effects from it. But God hath ſet theſe to be like Sunnes in the Firmament: raſh cenſures of them are like Clouds in the middle region of the aire, which hurt not the Sunne it ſelfe, nor hinders its courſe, though they deprive us which live below of that light and warmth which otherwiſe would bee derived.
Let the Miniſter live never ſo holily; Preach never ſo painfully; Si pauper es, vilem & ab jectum te reputat: ſi dives ambitioſum, avarum & cupidum. Si affabilis diſſolutun, ſi praedicator vel doctor, honoris & huma ni favoris quaeſitorem: ſi tacens, inutilem: ſi jejunus, hypocritam: ſi comedens voratorē. Bern. in Serm.yet uncharitable cenſures ſhall be paſſed both on his Perſon and Doctrine. His Threatnings ſhall bee tearmed Cruelties; Promiſes, Flatteries; The Proofe of both, nothing but Sophiſtrie: Mildneſſe ſhall be charged with dreaming; Boldneſſe with rayling. Affability ſhall bee conſtrued lightneſſe. Auſterity, in the worlds malitious dialect, ſhall be tranſlated madneſſe.
nor can our Perſons eſcape better then our Doctrine: we are not greater then Iohn the Baptiſt, nor better then our Saviour. If they have dealt thus with the greene tree, what will they doe with the dry?
But in the midſt of all theſe Calumnies, let us hold on our way, in doing thoſe duties which our callings require of us (imitating thoſe celeſtiall Planets, which though they are nicknamed and belyed, one being called Saturne, another Iupiter, another Mercurie, another Ʋenus, &c. (as S. Auſtin doth obſerve, yet they continue their courſes) Putting on that Heroicall ſpirit of S. Paul, I paſſe little for mans day▪ he that judgeth me is the Lord. As for other they muſt ſtand at the Barre with us, the Lord is Judge himſelfe.
… qui ta … ſanctè tam graviter diſpo ſuit vitam ſuā, ut de eo ſiniſtri aliquid ne …ingi quidem poſſir, dum adverſus obirectatorum libidinem pugnat meriti magnitudo Paulin Epiſt. 14. ad Celantiam.Indeed (as Paulinus ſpeaketh) he is happy who ordereth is life ſo holily and ſo wiſely that no wrong can be fained of him; whilſt that the greatneſſe of his worth, withſtands the malice of his ſlanderers: If we cannot be ſo happy, yet we ſhould be carefull, Ne ex nobis ſcintilla procedat, &c. that from our ſelves a ſparkle doe not proceed from whence the flame of a wrong report may be kindled againſt us: At leaſt▪ we are ſo to walke, Ʋt nemo de nobis malé loqui abſ que mendacio poſſit, that none may ſpeake evill of us without giving himſelfe the lye. But yet live we as innocently as we can we ſhall not want ſuch as will cenſure us. Such as will live Godly, according to the rule of Chriſt, muſt ſuffer (at leaſt) this kinde of Perſecution. We may doe well, but let us learne to heare ill, Till men of this world have learned to thinke well, it is vaine to expect to heare them ſpeake or report well of us.
Vſe Therfore (in the laſt place) a Caveat will not be amiſſe, that we be wary how we judge of a good action, by the entertainement of the doer. The Poſſ…ſſions began at Tamar (as S. Hierom obſerveth upon the 47. of Ezekiell) and reacheth along to the waters of ſtrife, Semper enim virtutibus contradicitur, virtues are ſtill contradicted and oppoſed.
The Bull (ſaith Lipſius) doth roare and wax inraged at red or purp…e cloth,1 Pet. 4.4. which notwithſtanding are the faireſt of all colors: So is it with the wicked their rancor is ſtirred up by virtue
The Apoſtle indeed puts the caſe, 1 Pet. 3.13 Who is he that will harme you if you be followers of that which is good, and experience teacheth that who ſo applyeth himſelfe to well doing is leſſe obnoxious to the injuries of wicked men. But when Religion is the Quarrell, humanity is laid aſide. He muſt quit himſelfe well that eſcapes Iſhmaels tongue though he may Caines hand. And thus much of the Exception made againſt our Saviour for abſolving of this Woman. That which remaines is the Womans Diſmiſſion in the laſt Verſe.
Text. VERSE 50. And He ſaid unto the woman thy Faith hath ſaved thee, Goe in Peace.
In theſe words we have conſiderable, Firſt, the Party diſmiſſed, …. The Manner of her Diſmiſſion. The Party is the ſame who was abſolved before.