The Good Samaritan, Part 27
Whatſoever thou ſpendeſt more, when I come againe I will repay thee. Text. ]
A promiſe is annexed (to incourage us) that whatſoever ſhould be layed out, about ſupply of the wounded mans neceſſities, ſhould be diſcharged. From the Hiſtorie we gather,
Doct. Suretiſhip is lawfull. Or, It may be a worke of charity to paſſe our words for them that are in extreme neceſſity and miſery.
Read, Gen. 42.37. & 43.9. Philemon verſ. 18. Acts 17.5, 8, 9. David with an holy boldneſſe deſires this favour from the handes of God, that he would be ſurety for his ſervant, Pſal. 119.122. Had it beene a thing abſolutely unlawfull. ſurely that Princely Prophet would not have beene ſo bold that way with God. And ſuch was Gods unſpeakable goodneſſe as to heare him, and to doe it for him, and not for him alone, but for all man-kind. Heb. 7.22.Had not the Sonne of God become ſurety for us, how had the hand writing againſt us ever beene cancelled or blotted out? He payed the things he never tooke, Pſal. 69.5. Amb. de Tob. c. 9.Qui nihil debebat pro omnibus ſolvebat (ſaith S. Ambroſe) He that owed nothing payed for all.
Object. You will object, Prov. 6.3. & 17.18.
Reſp. The Anſwer is, Suretiſhip is not ſimply condemned by Salomon, but raſh and unadviſed ſuretiſhip. Whoſoever thinks no more belongs to ſuretiſhip, then paſſing of the word, or clapping of the hand, ſhewes himſelfe to be a man deſtitute of underſtanding; and which in a while, may wring thoſe hands in ſorrow, which before he did clap in joy: and with the ſame hand ſtrike himſelfe in anger, wherwith in a fooliſh kind of ſuretiſhip he ſtrooke the hand of another.
Vſe. Such then as hold it abſolutely unlawfull to become ſurety for any, and bind themſelves by oath never to paſſe their words, though it be for the deareſt friend they have, would be better leſſoned: how can they with common honeſty deny a chriſtian duty? Beſides by the rule of charity we are required to do for others, as we would be done for our ſelves. It is no unwiſe ſentence of a wiſe man; The wicked will not become ſurety, and he that is of an unthankefull mind, for ſaketh him that delivered him, Eccleſ. 29.18.and who is he that if he had not had a ſurety, had not beene ſtill a debtor to deſtruction?
Object. But he that hateth ſuretiſhip is ſure, ſaith a wiſer then he, Prov. 11.15. Adi forum & inter litigantium frequentias, nihil frequentiùs auditur quam ſponſionum pericula, & ſponſoris ſuſpiria, Goe to the courts of Law and in the frequency of thoſe that follow cauſes, there is nothing heard more frequently then the dangers of ſuretiſhip, and the ſighes of him that is a ſurety (ſaith one) And Clemens Alexandrinus citeth the ſaying of one of the wiſe men of Greece, ſponde, noxa prasto est; be ſurety for another and be ſure that harme is neere thee.
So that (as ſome ſay of dice, the beſt caſt is to caſt them cleare away) the beſt ſurety is not to be ſurety at all.
Reſp. All this comes through the abuſe of what is in it ſelfe lawfull. As S. Paul ſpeaks of the Law, 1 Tim. 1.8. So may we of Suretiſhip; It is good if it be uſed lawfully, els hurtfull and prejudiciall. It is a point in which a man may on either hand miſcarry, either by an over great forwardneſſe to wrong himſelfe, or by an over great backwardneſſe in helping others. Wherfore the Cautions given in the practiſe of this point, would not be forgotten.
They have reſpect,
1. To the Perſon for whom we are bound.See Maſter Dan Dyke in his Com. on Phile. v. 18. p. 177.
2. To the Perſon to whom we are bound.
3. To the Perſon himſelfe that is bound, and becomes Surety.
For the firſt, the Perſon for whom we become Surety muſt be no ſtranger, Prov. 11.15. & 20.16. & 27.13. He that is Surety for a ſtranger (ſaith Salomon) ſhall ſmart for it: and therupon he inferrs, He that hateth Suretiſhip (viz. for ſuch Perſons) is ſure, that is he is free from that trouble which ſuch a raſh and credulous ingagement brings with it. It is therfore requiſite,
1. That we know his Perſon: Say the man be ſuch a one as a man may ſafely undertake for, yet it followes not that we ſhould undertake for him, not knowing who he is: This is too much raſhneſſe and may bring us woe.
2. We muſt know then, as in the Face ſo in the Faith: He is a Stranger in Salomons account, who is not religious and pious. Who ſo is a ſtranger from the Common wealth of Iſrael is the greateſt stranger in the world; Nor is it a ſtrange thing for ſuch a ſtranger to leave us in the lurch, who ſo is falſe to God will be true to no man.
3. We ſhould not be a ſtranger to the cauſe: Whither that be lawfull would be inquired into: He that undertaketh for a bad matter may be ſuſpected to be little better than an acceſſary. We read, Gen. 38.17, 18 Iudah promiſed Thamar a Kid of the Goates for the unlawfull uſe of her body: Had it bin fit for any to become ſurety for Iudah, had Thamar required it? Surely, as the Leproſie of Naaman did cleave to Gehazi: So the ſin of the Creditor would cleave to the Surely in ſuch a caſe.
4. The Ability of the Perſon: Wherby he is able to diſcharge us of what we undertake for him, would be likewiſe knowne. There is (ſaith Salomon) who maketh himſelfe rich having nothing, Prov. 13.7. Faire ſhews and large promiſes will not bring out of thoſe ſnares and nets which Suretiſhip commonly brings a man into, Pro. 6.1.
For the ſecond, the Perſon to whom we become bound, he would be no ſtranger neither. Prov. 6.1. True it is, the Surety is to make account to pay the debt (or ſee it paid) unto the Creditour, be he what he will be, yet it is more comfortable to deale with a religious then an irreligious perſon, what ere ſhould happen, Mat, 18 Say (through default in the Principall) thou that art the Surety comes to be arreſted; whilſt thou art in the ſnare of a cruell Creditor, thy Profeſſion comes to be arreſted likewiſe. A wicked worldling flies upon thy Profeſſion ſtrait. This is the man that was ſo preciſe and ſtrickt, doth ſuch raſhneſſe and unadviſedneſſe beſeem the Clients of the Goſpell? For our own comfort and the credit of the Goſpell we ſhould take heed with whom we ſtrike hands.
Laſtly, Concerning our ſelves who paſſe our words or enter into bonds for others; two things would be conſidered of us.
1. The Summe for which wee are to bee obliged.
2. Our own willingneſſe and ability to diſcharge the Summe without impairing thy eſtate, overthrowing of thy Family and undoing thy Poſterity for ever.
Confider well the Sum: Tell it over (as it were) in ready mony, look well upon it, and think if thou ſhouldeſt part with ſo much, whither it would not break thy back, undo thy Family, cauſe thee and thine all thy life long after to live moſt uncomfortably. Eccleſ. 8.13.It is a wiſe ſaying of the Son of Syrach. Bee not ſurety above thy power: For if thou bee Surety thinke to pay it. Every Surety that undertakes for an other makes the debt his own and ſtands in conſcience charged with it, Gen 44.32, 33. And the Creditor oftentimes relies more upon the ſufficiency of the aſſurer then upon the honeſty of the borrower. Now if thou haſt nothing to pay (ſaith Salomon, Pro. 22.27.) be not thou of them that strike hands, nor amongſt them that are Surety for debts, why cauſest thou that hee ſhould take thy bed from under thee: By taking Suretiſhip upon thee thou doſt (as it were) put thy ſelf under the Creditour and make thy ſelfe to be the bed upon which his truſt doth reſt. If by not paying thou takeſt from the Creditour the bed of his Reſt, it is but juſt for him to take away thy bed from under thee for paiment.
To conclude this point remember that of Salomon, Prov. 27.12. A Pru…ent man foreſeeth the evill, viz. of raſh Suretiſhip (for that is joyned in the verſe immediately following) and hideth himſelfe by a wiſe refuſall; But the ſimple paſſe on raſhly and careleſly, and are puniſhed with the loſſe of goods and garments. Bee no longer fooliſh leaſt your bonds increaſe upon you.
In the Mystery obſerve we,
Doct. Whatſoever Gods Miniſters ſhall lay out (about the wounded mans neceſſities) more then they have heere received, Chriſt hath undertaken to ſee it diſcharged.
In the Parable of the Pounds and Talents, Luk. 19.12 Math. 25.14. This is evident. The ſtock is given to the Servant, but what is acquiſite and through the induſtry of the ſervant obtained and therto added ſhall be plentifully rewarded by the Lord.
If we ſearch the Court-rooles of holy Writ, we ſhall find none have ſuch large Promiſes made for proviſion and protection as Gods Miniſters. For Proviſion, Read Deut. 10.8, 9. Where we ſee how God in a ſpeciall manner undertakes to provide for Levi, for that he is ſeparated to his ſervice. So under the Goſpell Chriſt hath paſſed his word to us, Math. 10.10. And for Protection, Read Pſal, 132.16. I will cloath her Prieſts with Salvation (ſaith the Lord) So Ier. 1.18. & Revel. 2.1. Theſe Starres are held in the right hand of Chriſt: Who is able to plucke them thence?
Vſe. This ſhould incourage us to be doing: What though we be ſtill laying out, and litle (God knows) comes in again (for preſent) why we ſhall not looſe? we have the Word of him for it, who did never falſifie, God is become the wounded mans Surety, powre in wine and oyle, ſpare not: God hath ſaid he will repay us again, and will do it to the full.
Who is there amongſt us that did ever ſhat the doors of Gods Temple for nought, or kindle a fire on Gods Altar for nought? Mal. 1.10. Wherfore we need not be grieved nor diſcomforted with the meaſure we receive from the world.
As for the men of this world they will not repay us lay out what we will, they ſet us not on worke they ſay: If you can dreſſe a Horſe, or drench a Cow, ſet a bone or heale ſome bodily diſeaſe; you ſhall bee well paid for your paines and have thankes: But Miniſters are Phyſitians of noe valew, little ſet by.
Yea ſo farr are many from repaying us our charge as that they hate and ſpoyle us ſo much the more for our paines. Amara eſt veritas, Hier. cont. Iov. l. 2.& quiſquis eam praedicat amaritudine ſatiabitur (ſaith S. Hierom.) The truth is bitter and who ſo preacheth it ſhall be filled with bitterneſſe. See it in Ieremiahs caſe, Ier. 11.7, 19. and in Micaiabs, 2 Chron. 18.7. and in S. Pauls caſe, Gal. 4.16. the more we caſt holy things before Doggs and Pearles before Swine, the more are we rent and torne by them, but.
Tu ne cede malis, ſed contra audentior ito.
Indeed the men of this world are not able to repay us, if they had a mind therto: We labour about the Salvation of their ſoules and indeavour to bring them unto God. Now what can a man give in exchange for that?
It was a ſaying of old amongſt the Heathen, that no man could make a ſufficient requitall to God, to his Father who begot him, nor to his Tutor who taught him humane learning: O what doth a man owe then to his Miniſter who inſtructs him in the Myſtery of Chriſt? Surely they owe themſelves, as S. Paul tells Philemen, verſe 19.
Caſt we then our eyes from off man, and though our entertainment from them be courſe and ſlender, yet behold we another Maſter, another day, another payment, and let us comfort our ſelves herewith.
Sed quando reverteris Domine, &c. (ſaith S. Ambroſe) when wilt thou returno ô bleſſed Lord? In die Iudicij redibit Dominus (ſaith Saint Bernard) at the Day of Judgement he comes againe, and then will he repay us as he hath promiſed, Matthew 25. So then,
Doct. Not heere in this life must Gods Miniſters looke for their Reward, but heereafter in Heaven: It muſt be expected when Chriſt comes againe. See Math. 5.12. 1 Pet. 5.4. 2 Tim. 4.8. Dan. 12.13. Rev. 11.18. Mat. 20.8.
Hic jugulantur Haretici (ſay the Papiſts) qui mercedem bonorum operum negent, the Heretikes throat is here cut, which deny the reward of good works, &c.
But thoſe Heretikes they meane, Firſt acknowledge a reward due to good works, Heb. 11.6. Secondly, that this Reward ſhall be according to the proportion of their goodneſſe, as we lay out we ſhall receive, Dan. 12.3. 2 Cor. 9.6. Thirdly, that it is lawfull in ſerving God and ſuffering for him, to do it intuitu mercedis, with an eye to the recompence of reward, Heb. 11.10, 26, 35. & 12.2. Yet that may not be reſpected, ſolum & praecipuè, only or chiefly. Nolo ad praemium diligere Deum (ſaith S. Auſtin) ipſe ſit pr…mium tuum. In Evang. Ioan tract. 2.God himſelfe muſt be our reward. And to love him only, or principally for the rewards ſake is too mercenary: He is to be loved without it (ſaith S. Bernard) yet ſerved hee may bee ſincerely with an under reſpect unto it.
Nevertheleſſe, that Axiome of theirs, Bellar. de juſtific. l. 5.that merces and meritum are Relatives, we diſclaime; that merces and opus are, we grant them. A Relation there is betwixt a Reward and Worke, or reward and promiſe, but not betwixt a reward and merit. God rewards our workes yet not for any merit in them, but of his owne free mercy: It is a reward of Grace not of Debt (the Apoſtles own diſtinction, Rom. 4.4.) Donum liberalitatis, non ſtipendium virtutis (ſaith S. Ambroſe) a reward proceeding from the benignity of the Rewarder, not from the dignity of the rewarded. I have heard (ſaith David) that power belongeth to God, and that thou Lord art mercifull, for thou rewardeſt every man according to his worke, Pſal. 62.12. Saint Paul expected a crowne, but what crown, not that which he had merited, but that which God had promiſed, Rhem. in loc. foreign non fignificat agere quippiam ſupra praeceptum ſed erogare quod ultra duos denarios in praeſenti traditos, Mutheſ in loc.and which for his promiſe ſake he would beſtow on him, 2 Tim. 4.8.
Much leſſe can we approove of their collection from this place (and ſuch other) that a man may ſupererogate in doing more then he needed or is bound to doe. The word will not helpe them in the Text, nor that of S. Auſtin, who though he ſpeakes of S. Pauls ſupererogating, yet he explaines himſelfe in the whole Chapter, he ſerving, as Chriſts ſouldier, without taking wage, (as he might) ſupererogated more then …he Churches could require of him; but not more then the Lord either could or did. And for Optatus (whom they likewiſe alledge) his applying this Parable to S. Pauls counſell of Virginity, 1 Cor. 7. as to a worke of ſupererogation; he ſo expounds himſelfe as that he ſerveth nothing to the Ieſuites purpoſe: For expounding the two pence to be the two Teſtaments, he ſheweth that the other is no Commandement fully laid out, giving us therby to underſtand that it is ſo a counſell that it is alſo a commandement, although not ſo expreſſed and laid out as the two pence given to the Hoſt, but reſerved in the decke untill circumſtances draw it forth. And S. Chryſoſtom in his Expoſition of this Parable acknowledgeth that the governour of the Church can beſtow no more then is contained in the Goſpell; what is it then that the Governor can beſtow more then he hath received? But that which is his owne duty, in which he is bound to indeavour that he lay out that which is committed to him; In his Judgement then (on this place) no works of ſupererogation can be done: Sure I am, our Saviour our hath thus determined the Point: Luk. 17.10.So likewiſe yee when yee have done all that yee can doe, ſay wee are unprofitable Servants. But to come ſomething cloſer home.
Vſe. Is not our full reward to be expected here, muſt we ſtay for that till Chriſt comes againe? Why then with Patience poſſeſſe we our ſelves: God hath not left us altogether deſtitute; whilſt he is abſent, we have ſome ſalarie or ſtipend, ſome comfortable allowance for the preſent (though the unthankefull world do their beſt (or worſt rather) to cozen us of it) Who goeth a warfare (ſaith the Apoſtle) at his owne charge, who planteth a vineyard and eateth not of the fruit therof? Or who feedeth a flock and eateth not of the milke of the flocke? 1 Cor. 9.7. But our chiefe pay is behind, that is reſerved for us till Chriſts ſecond comming, he ſhall bring it with him
Object. But it is a long while thither?
Reſp. How know you that? Say it be, Heaven will pay for all; not an houre that you have waited; not a night that you have watched; not a drop of oyle that you have waſted; not a teare that you have ſhed; not a penfull of inke that you have ſpent, but ſhall be fully recompenced with no leſſe than a Crown and Kingdome, ſo that you have little cauſe to whine and make complaints of his long tarrying.
You know what is related of Alexander the great, he paſſing into Aſia, gave large donatives unto his ſouldiers, and being asked by Parmenio what he would leave for himſelfe, he anſwered Hope, ſaying withall, that he preferred the riches of Aſia hoped for, before all that his Father Philip left him in Macedonia. Let us make the like anſwer to men of this world, who aske us what is left (when they have ſtripped us naked through their corrupt and unconſcionable cuſtomes, &c.) Heaven ſtill is reſerved, for us that they cannot Impropriate to themſelves, and this wee prefer…e before all that they have bought ſo deare with their ſoules loſſe.
The ſweetneſſe of the hony makes the Beare to deſpiſe the ſting of the Bee. The ſweetneſſe of theſe thoughts would make us paſſe little what men ſay or doe: Read, Math. 5.12. Heb. 11.36 — 40. I end this with that of Saint Ambroſe. Beati quibus es debitor: Ʋtinam nos ſimus idonei debitores, utinam quod accepimus poſſimus exolvere. Happie is that ſervant whom his Lord when he comes ſhall finde well doing.