Part 107 HOLINESS, the Only Way to Happiness
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Part 108 HOLINESS, the Only Way to Happiness
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[4.] Fourthly, The penny that is here mentioned in this parable cannot, nor may not, be interpreted so as to signify an equality of glory, or an equality of happiness and blessedness, that the saints shall have in heaven, because such an interpretation, such an exposition, is cross and contrary to the common and received rules of interpreting and expounding of Scripture. Now, among other rules which are to be observed in the interpreting and expounding of Scripture, there are these two:
FIRST, You must so interpret and expound one text of Scripture, that you do not set it at strife and variance with another text of Scripture; for though there is a seeming contradiction between scripture and scripture—yet there is a blessed harmony and a glorious agreement between all the parts of Scripture. It is a very dangerous thing so to interpret Scripture as to raise contests and opposition between scriptures and scriptures; it is an evil thing to raise up scripture against scripture, and so to interpret one as to make it affront another. Woe to him who by his interpretations of Scripture proclaims the scriptures to be at open war among themselves. Now to interpret the penny in the parable so as to make it signify an equality of glory and happiness among the saints in heaven, is to set this scripture at variance and strife with all those scriptures that I have produced to prove an inequality in the glory and happiness of the saints in heaven, and therefore such an interpretation is rather to be abhorred than to be received. But,
SECONDLY, Another rule that is to be observed in the interpreting of Scripture is this—we must always interpret those scriptures which are more dark and mysterious, by those scriptures which are more plain and clear; and not interpret those scriptures which are plain and clear by those who are dark and mysterious, for this were to darken counsel by words without knowledge, Job 38:2.
Those who interpret the penny in the parable to signify an equality of glory among the saints in heaven, they transgress this second rule; for they must then interpret all those clear and plain scriptures that I have brought to prove degrees of glory in heaven by this dark and mysterious parable, whereas they should interpret this dark and mysterious parable, if I may so say, by those plain and clear scriptures that I have already cited; and therefore their interpretation must be rejected.
It is true, of some parables we may say as Gregory does, namely, that they rather require a practicer than an interpreter, Psalm 49:4, and 97:2; John 16:29. And it is as true that other parables are so dark, obscure, and mysterious, that we shall never understand them without the sweat of our brows and the beating of our brains, and such a parable this seems to be, and therefore we must interpret the parts of it rather by other clear scriptures, than to make clear and plain scriptures bow to this—which seems to have a veil upon it. And thus you see by these arguments, that the penny in the parable has no reference at all to heaven, nor to any equality of glory that shall be among the saints there.
Secondly, Chrysostom's counsel on the text should be eyed and followed. Says he, "We should not strain every particular of a parable—but only consider the scope of Christ in the propounding of it, and accordingly apply it." We look not on every particular color in a well-drawn picture—but on the whole piece. Just so, when we come to view a parable, it is enough that we cast our eye principally upon the general intention and scope of it. He who is very exact and curious to view and observe every particular circumstance about parables, may easily draw blood, instead of milk, out of the breasts of parables. Parables are like to the sroll which Ezekiel saw in a vision spread before him, which was written within and without; without the history was written, and within the mystery was written, Ezek. 2:10. Now though the outside, the history, of a parable be like the golden pot—yet the inside, the mystery, of a parable is like the manna that was hidden therein, and it is the manna, the manna, that we must seek after. It is our wisdom to cast a special eye upon the inside of parables, upon the mystical reference that parables have, than to lie poring upon the outside of parables.
Therefore, the scope of this parable is not to prove that there is an equality of glory in heaven—but to reprove the Jews, who, being called into the Lord's vineyard early in the morning, repined and murmured that the Gentiles, who were called in at the latter end of the day, who were called in some thousand years after them, that they should through the riches of grace have an equal share with them in the reward, and stand upon as good and as noble terms with God as themselves, who had so long bore the heat of the day. God, to show that his gifts, his grace, and his rewards are free, will give his pennies as well to those who have labored but a little—as to those who have labored much; and this is no prejudice at all to his truth and justice, that his grace is free. But,
Thirdly and lastly, That by the penny we cannot, nor we may not, understand everlasting happiness and blessedness—but some other reward that hypocrites may attain to as well as sincere-hearted Christians; and the reason is obvious: for he who was sent away for his envious grumbling and grunting, was sent away also with his penny, "take your penny and be packing." [Some by the penny do understand worldly honor, and the estimation and approbation of men.] By the penny some pious interpreters do understand some competent gift or other, whatever it were, which might be well managed and improved to advantage. The vineyard is the church, and everyone that is called to labor in the vineyard is called to labor in the use and improvement of ordinances. Now everyone that is laborious in the use of ordinances shall be sure to get something; no man shall kindle a fire on God's altar for nothing. And yet it many times comes to pass that those who have been called and converted long before others, do yet make no greater, nor any better earnings on it than those do, who have been called and converted long after them. He who is called at the first hour sometimes gets no more than he who is called at the eleventh hour. It is in the trade of Christianity, as it is in other trades. Now you know that many men who have been set up in this or that trade ten, nay twenty, years before others—yet they many times make no more earnings, no more advantage of their trade, than those who have set up but the other day, as we say.
Why, so many who have been called long to the trade of Christianity before others—yet they make no more earnings, no more advantage of that trade, than those who have been called to it but yesterday, as I may speak. His gifts, his gain, his earnings, who is called in at the eleventh hour of the day, is many times equal to his that was called in at the first hour of the day. Yes, I have formerly proved that sometimes many who are called later than others, do yet in gifts and grace excel those who were called long before them.
Now these objections being answered, that truth stands firm, like mount Zion, namely, that the more holiness you have here, the more happiness you shall have hereafter; the more grace you have here on earth, the more glory you shall have when you come to heaven.
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