Lectures on the 25th Psalm, Dedication (4 of 4)
Wherefore the children of God are so farre from any course or custome of doing ill to their neighbours, that on the contrary, their desire and indeuour is to do good to all men,Gal. 6. 10. but especially to those which be of the houshold of faith. For first as touching the soules of their brethren, their desire is to liue without offence,Act. 24. 16. and not to hinder the saluation of their brethren, either by prouocation, counsell,1. Ioh. 2. 10. or example: For he that loueth his brother abideth in the light, and there is no scandale in him. Nay they desire to be so farre from hindering the saluation of others, as that they acknowledge it to be their dutie, to further by all good meanes the saluation of their brethren, and to win them to Christ: and to that end obserue one another, to stirre them vp to charitie and good workes.Heb. 10. 24. They instruct the ignorant, reclaime those that erre, admonish those that are backward and exhort them,1. Thes. 5. 14. reproue those that are fallen and restore them, comfort the weake minded go before others in good example, and by all good meanes desire to edifie them. Neither are they hurtfull to them in temporall matters, but labour as much as in them lieth, to preserue the life, the chastitie, the goods, and good name of their neighbour. Neither doe they good onelyonly to them that deserue well at their hands, but also to those that deserue ill,1. Sam. 24. 18. they requite good for euill, & striue (if it be possible) to ouercome euill with goodnesse.Rom. 12. 21. For howsoeuer the wicked deserue ill of them, yet they will not defile their hands with doing ill,1. Sam. 24. 14. but with Dauid they will say according to the ancient prouerbe: Let wickednesse proceed from the wicked, but my hand shall not be vponupon thee. For if we be the true children of God, we will doe as our Sauiour Christ exhorteth,Mat. 5. 44, 45. Mat. 5, LoueLove our enemies, blesse them that curse vsus, do good to them that hate vsus, and pray for them which hurt vsus and persecute vsus, resembling therein the disposition of our heauenly father, who maketh his sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. This is the studie and indeuour of Gods children, howbeit sometimes they faile through infirmitie, contrary to their purpose.
But in the rest who are not Gods children, this innocencie cannot be found: for although all men almost are readie to alleadge, that they neuer did any man hurt, as though it were a very easie thing for a man to containe his hands from euill:foreign. yet as Basill saith, This is a dutie hard to be performed, and requireth great diligence, neither is it comon to the reprobat, but peculiar to the childrē of God: for as Iohn saith, The whole world (that is, the whole company of the wicked) lieth as it were buried in euill. 1. Iohn. 5. 19.And as Paul testifieth, This is the common corruption of all that are not regenerat by the spirit of God, not to do good but euill.Rom. 3. 10. 12. Rom. 3, There is none righteous, no not one: all are gone out of the way, they are become altogether vnprofitable, there is none that doth good, no not one &c.
And as in respect of Gods children, that prouerbe is verified, Homo homini Deus, Man towards man resembleth the goodnesse of God, so in respect of the rest, that other is no lesse true, Homo homini lupus, Man is as a wolfe to man: For that we may descend to particulars; If any man receiue an injurie, who either may or dares requite it, he will neuer lightly (vnlesse he be the child of God) suffer it to go vnreuenged. For not to reuenge the lest injurie that may be, it is with most men esteemed cowardise: For that which the children of God thinke to be a glorious thing, namely to passe by an offence; that, the rest account to be ignominious.Prou. 19. 11. The vnderstanding of a man maketh him long-suffering, and it is his glory to passe by an offence. Now the children of God abstaine from reuenging wrongs (which the rest will neuer suffer to go vnreuenged) for these causes: First, because they acknowledge Gods singular prouidence in all things, and are assured that nothing can happen to them which the Lord himselfe hath not before ordained. And therefore when wicked men do them any wrong, they acknowledge them to be the instruments of God, which being euill he vseth well, to their either chastisement or triall: and therefore they will not with the dogge snarle at the staffe, neglecting the smiter, but they wil looke vp vntounto God, and as Esay speaketh, Turne vntounto him that smiteth them. Dauid when he was reuiled by Shemei, acknowledged Shemeis cursed tongue which was set on fire from hell,2. Sam. 16. 10. to hauehave bene the Lords instrument to correct him: when Iosephs brethren feared lest he would reuenge the injurie which they did vntounto him in selling him into Egypt,Gen. 45. 5. 7, 8. he acknowledgeth that God by their meanes had sent him thither for the preseruation of the Church.
Secondly, because they are indued with charitie towards all men; and therfore if it be good that the injurie should be dissembled, they are content to couer it and to burie it in the graue of obliuion:Prou. 10. 12. For as hatred stirreth vp strife, so louelove couereth the multitude of offences. But if it be not good either for their neighbour, or for themselues, or for the common wealth, that the injurie should be put vp, then flye they to the magistrat: for he is the minister of God to take vengeance on him that doth euill:Rom. 13. 4. or if the magistrat neglect his dutie in this behalfe,Ier. 51. 36. then do they commit their cause to God,Luke. 18. 7. 8. who hath promised to reuenge it.
Thirdly, because they know all priuat reuenge to be vnlawfull and condemned in the Scriptures, as Leuit. 19,Leuit. 19. 18. Thou shalt not auenge, nor retaine a purpose of reuenge against the children of thy people: but shalt louelove thy neighbour as thy selfe, I am the Lord. And Rom. 12, Deerly beloued auenge not your selues, but giuegive place to the anger, Rom. 12. 19.namely of God: For it is written, vengeance is mine, I will repay, saith the Lord. But especially Math. 5,Mat. 5. 38. 39. For when as the Pharisies had wrested that law Talionis, of requiting like for like (which the Magistrates were to obserue in punishing the offences of men committed against their neighbor) vntounto priuat reuenge, Christ opposeth himselfe against this corruption, Ye hauehave heard that it hath bene sayd (saith he) an eye for an eye, and a tooth for a tooth. But I say vntounto you, resist not euill: but whosoeuer shall smite thee on the right cheeke turne to him the other also. Which words we are to vnderstād foreign, that is to say, comparatiuely, or spoken by way of comparison. For Christ would hauehave vsus to be so farre from desire of reuenge, that he would hauehave vsus readie rather to receiue a second injurie, than to reuenge the former. And hereunto appertaineth that admonition of the Apostle.1. Thes. 5. 15. 1. Thes. 5. See that none recompence euill for euill vntounto any man, but euer follow that which is good, both towards your selues, and toward all men.
Fourthly,Psal. 94. 1. because they know that the Lord (who is the God of reuenge) hath threatned to auenge those that reuenge themselues:Ezec. 25. 12. And well is it said of the sonne of Syrach, Eccles. 28. 1.he that seeketh vengeance shall find vengeance of the Lord, and he will surely keepe his sinnes. For as Christ himselfe saith Mat. 6,Mat 6. 15. If you do not forgiue men their trespasses, Mat. 18. 35.neither will your heauenly father forgiue you your trespasses.
Now if this be the propertie of Gods children, not to requite euill for euill, we may easily conceiue in what number those Caualliers, and fool-hardie fellowes are to be reckoned, all whose courage and manhood consisteth in offering and reuenging injuries, who also vponupon euerie occasion are readie to quarrell and fight. But let these men know, First, that all priuat reuenge is vnlawfull, and that if euerie priuat man might be his owne caruer, the magistrat should carrie the sword in vaine: Secondly,Rom. 13. 4. that all fighting (vnlesse it be in lawfull battell) is murther in the sight of God: Thirdly, that he which taketh the sword, viz. not deliuered vntounto him by warrant from God, (as it is to the magistrat, to the souldier in lawfull battell,Mat. 26. 52. to the priuat man in case of present necessitie) shall perish with the sword: Fourthly, that it is a most fearfull thing, either to kill, or to be killed (as oft it happeneth) in priuat fight: for he that killeth is a murtherer, who so polluteth the land with bloud as that it cannot be purged but by his owne bloud. Not to speake of that which euerie man knoweth, that manslayers hauehave none inheritance in heauen, but shall be excluded out of the heauenly Ierusalem,Apoc. 22. 15. and shall hauehave their part in the lake that burneth with fire and brimstone;Apoc. 21. 8. which is the second death: in the meane time who is able to vtter what horror of conscience vsually accompanieth those who are guiltie of murther? Neither is their case better who are slaine in fighting a priuat quarrell: For if as the tree falleth, so it lieth: how fearfull may we thinke their estate to be after death, who in thirsting after another mans bloud do shed their owne bloud; and in a desire to murther another, are murthered themselues.
Wherfore whē we are stirred vp to fighting or reuenge, let vsus remember the Apostles aduice, Ephes. 4,Ephes. 4. 27. Not to giuegive place to the diuell: for vndoubtedly they are inspired with a fatanicall spirit, who breath out reuenge. Wherefore Dauid when Abishai stirred him vp to reuenge,2. Sam. 19. 22. Shemai answered, What hauehave I to do with you, ye sonnes of Zeruiah, that this day you should be vntounto me foreign, in stead of Satan.
But to returne to my purpose. This is a common thing to all them that are not citisens of heauen, that so oft as either they can or dare, they are readie to requite euill for euill: and verie manie proceed further, who not only do euill to them that hauehave deserued ill, but manie times also either through hatred, or hope of gaine, doe ill to those who are innocent, neither hauehave deserued euill at their hands. Yea manie there are who render euill for good, and seeke to harme them of whom they hauehave receiued good. Seeing then all other men, who be not the sonnes and heires of God, are so accustomed to euill doing, it cannot be hoped that they should vse to practise the affirmatiue in doing good: For may we thinke that those who vse to do euill, not onelyonly to them that deserue ill, but also to the innocent, and those that deserue well, that they will be readie to do good offices to them that deserue not, and to requite euill with good? Or is it credible that those who are carelesse of their owne saluation should be carefull for others, to winne them to Christ? Nay, the greatest number are affected as Cain was, who being demaunded by the Lord concerning his brother, asked if he were his brothers keeper. Yes verily, we are all appointed keepers of God,Heb. 10. 24. to obserue one another, To stirre vy one another to louelove, 1. Cor. 13. 5.and to good workes: for louelove seeketh not her owne things, but is also carefull for others. And those which be the children of God, are also members of one and the same bodie, among whom is the communion of Saints. But others are so farre from promoting the saluation of their brethren, that by all meanes they seeke to hinder the same, whiles either by prouocation, counsell, or example they bring them into sinne, which is the cut-throat of the soule, & so become murtherers not of mens bodies, but (which is more grieuous) of mens soules. Wherefore seeing this Innocencie agreeth to all the sons and heires of God, and onelyonly to them, it is of good right reckoned among their proper notes, not onelyonly in this place,Psal. 24. 4. but elsewhere also in the scriptures, as Ps. 24, Where to the like question, Who shal ascend into the mountaine of the Lord, &c. the like answer is shaped, He that hath Innocent hands, and a pure heart, &c. And as the Psalmist in this place affirmeth, that he which doth none euill to his neighbour shall neuer be remoued, but shall rest in the holy mountaine of God;Esay. 56. 2. so the Prophet Esay pronounceth that man blessed, who keepeth his hand from doing any euill.
It remaineth therefore that euerie one should apply this note to himselfe: for howsoeuer all men almost will affirme that they neuer did harme to their neighbor, yet it is to be feared lest this Innocencie can be found but in a few, especially of those who would seeme more wise and politicke than others: for such is the generall wickednesse of these times, that none but fooles are counted Innocent. And therefore those which would be citisens of heauen,1. Cor. 3. 18. they must be content to be esteemed fooles in the world, that they may be wise to God.
Now followeth the sixt note, in these words, And receiueth not an euill report against his neighbour. The word foreign signifieth an opprobrious speech, or as the Septuaginta translate, foreign, a reuiling and slanderous speech, a sinister or euill report tending to the infamy of our neighbour. The verbe foreign, admitteth diuerse significations. The first and principall is, to take vp: and so a slaunder may be taken vp either in the mind, to thinke, or deuise it, or in the tongue to vtter it, or in the eare to harken or to giuegive eare to it: all which Gods children are to auoid: For as touching the first, howsoeuer many men thinke their wicked thoughts to be free, yet notwithstanding the Scriptures teach vsus that they are repugnant to charitie;1. Cor. 13. 5. for as the Apostle saith, Charitie thinketh none euell: Prou. 24. 9.that they are sinnes, for the wicked thought of a foole is sinne: that they are not onelyonly forbidden; for so the Prophet Zacharie saith,Zach. 8. 17. Let none of you imagine euill in your heart against his neighbour; Gen. 6. 5. & 8. 21.but also punished, for the holy Ghost doth note that the Lord destroyed the world by the vniuersall deluge, Because the thoughts of mens hearts were continually euill: Prou. 15. 26.that they are an abhomination to the Lord: and consequently that we are to bewaile them,Act. 8. 22. and craue pardon for them,Esay. 55. 7. and also to repent vsus of them, Let the vnrighteous, saith the Prophet, forsake his owne imaginations, and returne vntounto the Lord: For therefore is repentance called foreign, because it is a changing of the mind. And to conclude, those that will walke vprightly before God, they must labor to approue not onelyonly their outward behauiour, but also the secret thoughts of their minds, and affections of their harts, to him that trieth and searcheth the harts and r…ynes of men, & especially looketh to the hart. Neither are the children of God to take vp in their mouthes, that is, to vtter (which is a second signification of the verbe nasa) slanderous reports:Pro…. 12. 18. for the tongue of the godly wise is healthfull, being readie to heale the good name of his neighbour, and not to wound it; whether before his face, by railing, scorning, cursing; or behind his backe, by whispering and slandering. And thus some do read this place (and vttereth not a reproch,) which translation seemeth not to be so fit: because we may not thinke that the Prophet in such breuitie of speech, would reckon one and the same note twice; for according to this reading, the fourth note should differ litle or nothing at all from this. Neither are the children of God to take vp ill reports with their eares, or to giuegive eare vntounto them, or to receiue them; for that is a third signification of the word which the Chaldey paraphrase, and the Greeke and Latine translations do embrace, viz. to receiue: for so the Septuagints (to omit the rest) do read foreign, and receiueth not an ill report against his neighbours. To these we may add a fourth signification of the verbe, which is to beare or endure: according vntounto which, the meaning of the Prophet may be this, that the child of God cannot brooke a slanderer, neither can he endure to heare his neighbour defamed. By neighbour (as was said before) we are to vnderstand, not onelyonly those who are neere vntounto vsus in place (which most commonly are called neighbours) or in friendship, but those who are neere vntounto vsus in nature (as all men are) whether they be remoued from vsus, either in place, as forreiners and strangers; or in affection, as foes. The meaning therefore of the words is this, that he who shall inherit the kingdome of heauen, shall be so farre himselfe from backbiting his neighbour, or slandering him, as that willingly he heareth not the slanderous reports of talebearers, neither can he endure that the good name of his neighbour (which is so deere vntounto him) should be violated.
For surely the good man, to whom the glorie of God is deere, and who also tendereth either the fame or saluation of his neighbour, he taketh no delight in hearing the faults of his brethren. For by offences Gods glorie is obscured, the saluation of our brethren hazarded, their good name impeached, and the judgements of God prouoked. Whosoeuer therefore taketh pleasure in hearing of the offences of others, he also delighteth to heare those things whereby God is dishonored, our brothers saluation hindered, their good name impaired, and the judgements of God procured: which is scarcely incident to a godly man, whose propertie it is rather to mourne for the dishonour offered to God, and to be sorie for the infamie of his brother, and to pitie his miserable condition, in that by his sin he hath exposed himselfe to the iudgements of God, both in this world and also in the world to come.
As for the rest who, being of this world belong not to the heauenly Ierusalem, forasmuch as they are full of enuie and selfe-louelove, they thinke the commendation of others to be to their disparragement, and esteeme the dispraise of others as a praise to themselues, and therefore take pleasure to heare the vices and offences of others, their eares being like to cupping-glas…es, readie to receiue the worst things. And this is so common a vice, though few obserue it in themselues, that scarcely there is any meeting or conference of men, wherein the vices of others are not both maliciously related, but willingly heard, and so heard, that they may be reported againe to others. Whereby it appeareth, that this charitable disposition whereby a man so tendereth the credit and good name of his neighbour, as that neither himselfe will defame him, nor willingly heare the slaunderous reports of others, is particular to the children of God, and heires of eternall life; and therefore not vnworthily reckoned among the notes which are proper to them.
Here therefore we are taught, if we would be accounted citisens of heauen, so to tender the good name of our brethren, as that we will not willingly heare the slanders of talebearers and backbiters. And forasmuch as this dutie is of so great moment and importance, as that the holy Ghost reckoneth it as one of the ten markes of Gods children, let vsus briefly consider and weigh the arguments whereby we may be stirred vp to the practise thereof.
Consider therefore both the discommodities which follow vponupon the receiuing of ill reports, & also the commodities which accompanie the repelling or rejecting of slaunders. For if thou hast thine eares open to talebearers and slaunderers, thou becommest accessarie to their sinne, and guiltie of the same offence with them. Now a slaunderer, as I hauehave shewed heretofore, is a manslayer, killing three men as it were with one stroke, a serpent biting in secret, a diuell. To this foule offence hee maketh himselfe accessarie, who willingly receiueth tale-bearers, and hearkeneth to their slaunders. For if there were not a receiuer of tales,… there would not be a tale-bearer. For as in the crime of theft, he is accessarie, which receiueth wittingly stollen goods: so in this crime of backbiting, he is accessarie, who willingly receiueth the whisperers reports: yea, is more guiltie of his neighbours infamie, than the other is of fellonie. A theefe by himselfe may steale, and without a receiuer may rob his neighbor of his goods: but a tale-bearer or slaunderer cannot rob a man of his good name, nor yet impaire his credit, vnlesse there be another to heare and to admit his slaunders: well may he shew his owne mallice, but him that is absent, he cannot hurt.De interiori do…o. Wherfore Bernard doubteth not to affirme, That tale-bearers and tale-hearers are guiltie alike. And againe,De considerat. …. 2. infine. Whether is more damnable (sayth he) to be a teller or a receiuer of tales and ill reports, it is hard to say: For as the tale-bearer hath the diuell in his tongue, so the tale-hearer hath the diuell in his eare.
But if you would vse to stop your eares against tale-bearers, and giuegive them the repulse, either by a frowning countenance, or some sharpe reproofe, these commodities would follow thereupon: first, you should preserue the good name of your neighbour, which is perhaps as deare vntounto him, as his life: secondly, you should keepe your selfe cleare from the guilt of this sinne.Dum aurem inficit, animam inter…it. Bern. For as I said before, the backbiter whiles he i…cteth the eare, he destroieth the soule, casting therei… the seeds of suspition, hatred, contempt. Thirdly, if you shall so tender the credit of your neighbour, though no friend to thee, as that you cannot with patient eares heare his good name impeached; hereby you may gather, that you are the child of God, for as much as this note of the sonne and heire of God agreeth vntounto you. Lastly, you shall cure the slaunderer himselfe of this noysome disease:foreign. for reproofe is the cure of such. For as Chrysostome sayth, If tale-bearers shall perceiue,Hom. 3. ad popul. …om. 4. that wee mislike them more than the parties whom they seeke to diffame, they will cease from this euill custome, and amend their fault; and commend vsus,Ian. 5. 20. who hauehave reclaimed them from that sinne, as those who hauehave saued them.
Wherefore beloued, let vsus learne to carry our selues wisely towards tale-bearers,Eph. 5. 11. that we do not communicat with their sinnes, but rather reprooue them. Let vsus either by countenance, or speech, or turning away, make it apparant to the tale-bearer, that we mislike his course. Let vsus shut our eares to Sycophants, & turne them away with a frowning countenance. For euen as the North wind driueth away the raine (and is therefore called foreign, as it were the clearer of the skie;Pro. 25. 23.) so (sayth Salomon) doth an angry countenance the slandering tongue. A man ought not therefore to smile vponupon the tale-bearer, but to giuegive him an angry looke: for if with a pleasant countenance you shall giuegive eare to the tale-bearer, you shall encourage him to slaunder: but if you shall heare him with some shew of mislike,Hieronym. he will learne (as one sayth) not willingly to speake that, which he shall perceiue is not willingly heard.
But we are not onelyonly by countenance, but also (if need be) by speech to put the tale-bearer to silence. If therfore it shall happen (as oft it happeneth) that a tale-bearer speaketh euill of a man for that which is good, you may shape him this answere: This is a matter for which you ought to commend him; whereas therefore you maliciously peruert that which is well done or said, you play therein the part of the diuell, and make your selfe subject to the fearefull curse of God, Esay. 5,Esay 5. 20. Woe vntounto them that speake euill of good. If hee speake euill for a matter that is doubtfull, you may reply to this effect; Herein you ought Christianly to interpret his doing or saying:1. Cor. 13. 5. Charitie is not suspitious, neither will suffer vsus easily to beleeue that which is euill concerning our neighbour, but alwaies expoundeth doubtfull things in the better part: But if it were euill as you say, yet what should either he be the better to be backbited, or you for backbiting, or I for giuing eare to your words? If for an euill thing, but such as is secret: admonish him to keepe it to himselfe, and priuatly to deale with the partie by way of admonition or reproofe: tell him, that the secret faults of our brethren are not to be diuulged: and that charity couereth the multitude of offences. If for a manifest offence, and yet but a small fault: tell him, that it is a slip of humane infirmitie, and that in many things we offend all, and happie is the man that faileth onelyonly in small things. If for some great offence, say, What will it profit me to heare that another man is wicked? if he hath any vertues, I pray you tell them me, but his vices declare to himselfe; if he be such an one as you speake of, he is to be pitied rather than scorned, and we are to behold him as a glasse of our weakenesse. Wherefore let him who thinkes that he standeth, take heed least he fall: We are subject to the like faults, and it is to be ascribed to the grace of God, if wee doe stand. If he be his enemie whom he backbiteth, tell him▪ That ill will neuer speakes well and that a malicious report proceeding from hatred, deserueth no credit. For whom men do hate, of them they doe thinke ill & speake ill: for them they behold through their owne affection of hatred, as it were a coloured glasse, which maketh them and all that they do, to seeme euill and odious vntounto them. If he be his friend, tell him, that he dealeth vncharitably to speake ill of that party who hath deserued wel of him. If he alledge, that he sayth nothing but the truth, tel him, that we must speake the truth in louelove:Eph. 4. 15. and therefore it is not sufficient, that our speech be true, vnlesse it be charitable. If you plainely perceiue his speech to be false, defend the innocencie of him that is absent,1. Sam. 20. 32. as Ionathan did the innocencie of Dauid, against his owne father. If you may be so bold with him, bid Sathan auaunt, tell him, that he which falsely slaundereth, is a diuell, and a manslayer, who with one blow (as it were) seeketh to destroy three, &c. howsoeuer it is, let it appeare, that thou art not well pleased with tale-bearers, that thine eares doe long to heare not the dispraise but the commendation of thy neighbour: if he hauehave any to commend, that thy eares are open to his discourse of vertue: but if either he must needs be speaking, or thou hearing of faults, turne your curiositie towards your owne offences. For how can you be excused, if neglecting your own faults, you busily pry into the vices of others.
But howsoeuer, all men are to auoid sycophants and tale-bearers, yet magistrats especially are to take heed of them, and such as be in authoritie: for by how much the greater their authoritie is, so much the more pernicious it will prooue, if they giuegive eare to sycophants and slaunderers. Putiphar hauing giuen credit to the false accusation of his wife, cast innocent Ioseph into prison: Saule hauing hearkened to their words,1. Sam, 24. 10. who said, Behold Dauid seeketh euill against thee: persecuted Dauid. And likewise he beleeuing the malicious report of the sycophant Doeg, put to death all the priests of the Lord which were at Nob. Dauid himselfe giuing too hastie credit to the calumniation of the pickthanke Siba, 1. Sam. 22. 17.disinherited Mephibosheth. 2. Sam. 16. 4.Ahasuerosh hauing giuen eare to the diuellish suggestion of wicked Haman, Esther 3. 10.sent foorth an edict to destroy the whole nation of the Iewes. Wherefore it behooueth princes especially, not onelyonly in countenance or words, but also with the sword, or other reall punishments to represse the tale-bearer and the sycophant. For as one well sayth, Princeps qui delatores non castigat, Suetonius.irritat, A prince that doth not correct slaunderers, hee doth prouoke them. And therefore notable is that profession of Dauid, and worthie of all Christian princes to be imitated,Psal. 101. 5. Him that priuily slandereth his neighbour, will I destroy.
By this which hath beene said, it is manifest, that wee are not to giuegive eare to slaunderers: notwithstanding, for better euidence I will adde, that to hearken willingly to tale-bearers, is a thing vnlawfull, hurtfull, and shamefull: vnlawfull, because God hath forbidden it, Exo. 23. 1,Exod. 23▪ 1. Thou shalt not receiue a false report. Yea a heathen man could say,Thuci. foreign. That it is no honest thing either for men to deliuer slaunderous reports one to another, or for the hearers to receiue them. And how hurtfull it is, there is euidence sufficient in our mother Eue, who because she gaue eare to the father of all liers and slaunderers, the diuell, ouerthrew as much as in her was, both her selfe and her whole posteritie. It is also a thing of ill report, because it is a signe of a wicked man. For as Salomon sayth, The wicked giueth heed to false lips, Pro. 17. 4.and a liar hearkeneth to the naughtie tongue. Whereas contrariwise, the detestation of slaunders and false reports, is a good signe of the child of God, as the Prophet here sheweth.
But some man will say, Is it neuer lawfull for a man to heare another report the faults of his neighbour, being absent? I answere, that it is lawfull, when either it is profitable for him that is absent, or expedient for thee which hearest, or necessarie for him that speaketh. It is profitable for the partie absent, when his faults are intimated vntounto thee, hauing authoritie ouer him, that he may be reclaimed. It is expedient for thee, when by the fault of him that is absent, there is danger to thee either of injurie or infection: For he that is forewarned in such a case, is forearmed. Necessarie for him which speaketh, when silence would make him accessarie to the offence concealed. Otherwise of them that are absent, nothing is willingly either to be spoken or heard, but that which is good.
And thus hauehave we had in this verse three notes of the citisen of heauen, which are so many branches of charitie, to wit, a charitable tongue, a charitable …, and a charitable eare. All which eueryevery one is bound to apply to himselfe, &c.
Now followeth the seuenth note, vers. 4. In whose eyes a vile person is contemned, but he honoureth those that feare the Lord. Pagnin and others read thus,Aben Ezra D. Kimhi. Who despiseth himselfe in his owne eyes, and abaseth himselfe. And true indeed it is, that the children of God, howsoeuer they endeuour to lead an inoffensiue course of life, notwithstanding they thinke very meanely of themselues: for the more holy eueryevery man is, the greater sence he hath of his owne corruption; and the more perfect he is, the more he feeleth and acknowledgeth his owne imperfection. But albeit this assertion be true, yet this exposition doth not fit this place. For the Prophet maketh a plaine opposition or Antithesis betweene the contrarie dispositions of Gods children, towards men of contrarie disposition: namely, that they reuerence those who feare God, and contemne those that despise the Lord. And so the words sound, Contemned in his sight is the reprobate. So also the Chaldee paraphrast expoundeth, The vile person is despised before him. And Hierome, The wicked man is despised in his eyes. The Septuaginta, whom the vulgar Latine translation followeth, foreign, The wicked is set at nought in his sight. And likewise R. Shalomoh, as Bucer reporteth, vnderstandeth the words thus, That those who are for their wickednesse truly contemptible, are despised of the citisens of heauen.Esay 53. 3. Neither doth the participle foreign signifie him that despiseth himselfe,Ierem. 22. 28. but simply, despised, as may appeare by other places of Scripture.Mala. 1. 7. & 2▪ 9 Neither is the conjunction copulatiue in the Hebrew text.Dan. 11. 21.
This note therefore containeth an opposition or Antithesis of the contrarie disposition in the child of God, towards men that are contrarie betwixt themselues. And therby it is signified, that he without partialitie or respect of persons is so affected towards men, as he judgeth them to be affected towards God, to wit, that he contemneth those that contemne God, though they seeme honourable in the world: and contrariwise, that hee honoureth those that honour God, although they be contemned in the world. For the children of God▪ labour (as their dutie is) to conforme their judgements to the judgement of their heauenly father: and therefore they honour those whom God would hauehave honoured, and despise those whom God would hauehave despised. But God would hauehave those honoured that honour him, and those that despise him, hee would hauehave despised, as himselfe professeth 1. Sam. 2,1. Sam. 2. 30. Those that honour me, shall be honoured: but those that contemne me, shall be contemned.
Now of this opposition there are two parts, which being such as are not to be seuered, doe therefore belong to one and the same note. For whosoeuer doth truly and without respect of persons despise the wicked, because of their wickednesse, the same will also honour the godly for their godlinesse, and contrariwise. But as these two branches are to be joyned together; so also they are generally to be vnderstood: Otherwise they doe not seeme to be perpetuall notes of Gods children. For this is not a sufficient note of a good man, that hee contemneth the wicked, vnlesse also he reuerence the godly. For whom a man hateth, them commonly he thinketh to be wicked. And therefore if the contempt of the wicked were a sufficient note of a godly man, then all that be haters of their brethren, would challenge this title of godlinesse to themselues. But the godly man doth not only despise the wicked, but also he honoureth the godly. Neither doth he set at naught this or that wicked man, onelyonly from whom perhaps he hath receiued some wrong, or whose outward estate is contemptible in the world: neither doth he honour only this or that godly man, from whom perhaps he hath receiued some good turne, or whose outward estate is honourable in the world; but generally he hateth and contemneth all those that be wicked for their wickednesse sake; and contrariwise he loueth and reuerenceth all those that be godly for their godlinesse sake: for either affection, if it be sincere, must be generall, and without respect of persons.
But howsoeuer these two branches are not in vse and practise to be seuered, yet are we to entreat of them seuerally. And first of the former part: In whose eyes a reprobate or wicked person is contemned. The Participle foreign signifieth reprobated, foreign, as Ierem. 6,Ierem. 6. 30. Reprobat siluer are they called, for the Lord hath reprobated them: the Chaldee paraphrase expoundeth it vile; the Septuagints respecting the meaning rather than the word it selfe, foreign, that is, wicked, or one that liueth wickedly. For thereby they giuegive vsus to vnderstand, who they are that are to bee held for vile and reprobat persons, namely, the wicked: but not eueryevery one that sinneth, is to be held for a wicked or vile person; but in whom sinne reigneth, who committeth sinne with greedinesse, who is to eueryevery good worke reprobat,foreign. and giuen ouer to a reprobat sence: such kind of men,Tit. 1. 16. though neuer so mighty or wealthy in the world, are notwithstanding vile persons and contemptible.Rom. 1. 28. In which sence, Antiochus Epiphanes, Dan. 11, though the sonne of a mightie king, who for his greatnesse was called Antiochus the great,Dan. 11. 21. is called a vile person: for sinne maketh men vile; and so they seeme in the eyes of the godly. By eyes he meaneth the eies of the mind, the judices and discouerers whereof are the eyes of the body: for in whose judgement or estimation another man is contemptible, his contempt will shew it selfe in the eyes.
Now that this contempt of the wicked is a note of Gods children, it may appeare, because it agreeth to them all, and to them alone: to them all, because the Lord hath placed betwixt the godly and the wicked, betwixt the seed of the woman and the seed of the serpent,Gen. 3. 15. perpetual emnitie:Prou. 29. 27. insomuch that a wicked man is abhomination to the iust, and he that is vpright in his way, is abhomination to the wicked, as Salomon sayth: For they are citisens of contrarie kingdomes, the one of the kingdome of light, the other of the kingdome of darknesse: they are souldiours warring in contrarie campes, the one in the campes of Michael, the other in the campes of the old dragon: they are sonnes of contrarie parents, the one the children of God, the other the children of the diuell. As therefore there is opposition betwixt light and darkenesse, betwixt Michael and the dragon, betwixt God and Sathan, so also betwixt the godly and the wicked. Secondly, for as much as the wicked hating and despising God, are hated and despised of him; therefore the godly (who are the children of God) are in like sort affected towards them: Doe not I hate them O Lord (sayth Dauid) that hate thee, Psa. 139. 21, 22and am not I vexed with those that rise vp against thee? yea I hate them with the perfection of hatred, and esteeme them as mine enemies. Such was the affection of Mardocheus towards wicked Haman, Est. 3.&c. And thirdly, seeing it had been better for the wicked that they neuer had been borne,Mat. 26. 24. as our Sauiour sayth concerning Iudas: and seeing also, when they are to depart out of this life, they would be glad to be returned to nothing, and at the day of judgement shall wish,Luke 23. 30. that the mountaines would fall vponupon them,Apoc 6. 16. that they might be hid from the lambe, and consequently in respect of their sinnes are as vile as nothing, and as light as vanitie; therefore vt homines nihili, as men of no account foreign, they are set at nought by the children of God, as the Septuaginta and the Latine interpreter translate this place. But as this generall contempt of the wicked agreeth to all Gods children, so also to them alone.Iohn 15. 19. For the world doth louelove his own, and those that are of the world do louelove worldlings: and howsoeuer sometimes they are at variance among themselues, yet will they readily combine themselues against the godly,Luke 23. 12. as Herod and Pilat against Christ.
Hereby therefore it appeareth that the generall contempt of the wicked is a note of the citizen of heauen. But you will say; what if wicked men bee magistrats or gouernours, are we not to honour them? Surely as they be wicked men who hauehave altogether defaced the image of God, according to which they were created in holines and righteousnesse, they are to be contemned: but as they are magistrats, bearing before vsus the image of Gods power and authoritie; honor and obedience is due vntounto them in the Lord: for we are to obey euill magistrats, though not vntounto euill. If therefore we would be esteemed the sonnes and heires of God, the wicked are to be vile in our sight. And if we are to contemne and despise the wicked, then their company is to be auoided, and no familiar acquaintaince or friendship is to be entertained with them: for such is the hatred and contempt which the children of God hauehave conceiued against the wicked, that they can scarcely looke on them with patience. Elisha protesteth,2. King 3. 1…. that had it not bene for Iehosaphat, he would not so much as hauehave looked vponupon I…horam the sonne of Achab, though a king: For as the holy Ghost here saith, In the eyes of the godly the wicked are contemned. Wherefore as when a man seeth a serpent or snake, his heart riseth with in him: so in the child of God when he seeth a man whom he perceiueth to be one of the ofspring of the old serpent, there is a certaine rising of the heart against him; so farre is he from entring into a league of amitie with the wicked: For friendship and familiar acquaintance is for the most part procured by likenesse of maners, according to the old prouerbe, Pares cum paribus facilimè congregantur, Like will to like. And great reason there is why the godly should shunne the companie and familiartie of the wicked. First, because they mislike their maners and detest their vices: Dauid therfore professeth,Psal. 26. 4. 5. that he had not haunted with vain persons, nor kept cō pany with the dissemblers, that he hated the assembly of the …uill, and had not companied with the wicked. Secondly, lest they should be infected with the contagion of their sinne:E…cles. 13. 1. For he that toucheth pitch shall be defiled therewith, and he that is familiar with the proud shall be like vntounto him: Prou. 13. 20.so saith Salomon, He that walketh (that is conuerseth) with the wise, shall be wise, but a companion of fooles (that is to say of the wicked, for they are Salomons fooles) shall be afflicted, that is, as hee becommeth guiltie of the same sinnes with them, so shall he be partaker of their punishments. The same is testified by the verie heathen themselues:1. Cor. 15. Menander, whom the Apostle citeth in a case not vnlike, foreign (saith he) foreign; Conuersing with the wicked, thy selfe also shalt become wicked. And another,
foreign
foreign.Theog…s.
Of the good thou shat learne good things: but if thou be conuersant with the wicked, thou shalt loose that vnderstanding which thou hast▪ A little leauen, 1. Cor. 5. 6.saith the Apostle, doth leauen the whole lumpe. And as it is cōmonly said, one rotten sheepe is able to infect a whole flocke: wherefore as we are carefull to auoid the presence of him that hath the plague, or some other contagious disease, so ought we much more to auoid the companie of those who are ouergrowne with a leprosie of sinne: for no contagion of any bodily disease doth so easily infect the bodie, as the spirituall diseases of a friend or companion doth corrupt the soule. Thirdly, because by the company and presence of the wicked, the godly are hindered from the duties of pietie: wherefore Dauid, Depart from me Psal. 119. 115.(saith he) ye wicked, that I may keepe the commandements of my God. Fourthly, that the sinners may be ashamed and so conuerted: For which cause the Apostle aduiseth vsus not to hauehave our conuersation with any, who being called a brother, that is, a Christian,1. Cor. 5. 11. is a fornicatour, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eate not, that is, hauehave no priuat familiaritie with him: for although we are not to forsake their company in respect of publicke communion either in the Church (for then should we also forsake the assemblies of the Saints,Heb. 10. 25. as the maner of some is) or in the commonwealth (for then should we be wanting in our dutie towards our countrie, and leaue the managing of matters to the wicked onelyonly) yet are we not priuatly to accompanie with them, for the reasons aforesaid.
Againe, if it be the propertie of the godly to contemne the wicked, then doth he not in any wise flatter the wicked in his sinne: For flatterie, whether it be for the flatterers profit, it is a base sinne; or whether it be for the harme of him that is flattered, it is a most odious sinne. The former kind (which more properly are called parasits) like dogges doe fawne vponupon a man for his meat: howsoeuer in the end like Acteons dogs they deuour their maister: the latter are like Scorpions, which when they fawne vponupon a man will sting him with their taile: the former are fitly resembled by the Iuie, which embraceth the oke to sucke out his moisture: the latter, like to conycatchers when they flatter their neighbour, Prou. 29. 5.they spread a net for his steps: Diogenes.wherefore the Cinicke Philosopher being demanded, of all beasts which was most noysome? he answered, of wild & sauage beasts, a tyrant; of tame beasts, a flatterer. Neither was it vnfitly said of another, That it is better for a man to fall foreign,Antisthenes. for crowes do prey vponupon the dead, but flatterers on the liuing. Those then that are giuen to flatterie, may easily discerne how farre they are from the behauiour of the godly: For as Salomon saith,Prou. 28. 4. They that forsake the law praise the wicked; but they that keepe the law set themselues against them. And againe, He that sayth to the wicked (as flatterers vse to doe) thou art righteous, Pro. 24. 24, 25.him shall the people cursse, and the multitude shall abhorre him; but to them that (in steed of flattering) rebuke him, shall be pleasure, and vponupon them shall come the blessing of goodnesse.
Now followeth the other part of the opposition concerning those that honour God: But he honoreth those which feare the Lord. The godly by a Synechdoche he calleth such as feare God. For the sanctifying graces which are the seuerall branches of godlinesse, as faith, louelove, feare, &c. they are so linked together as it were in a golden chaine, that where any one of them is in truth, there the rest be in some measure, and for that cause some one of them is sometimes put for all. Seeing therefore the feare of God is a principall part of pietie, in which sence, Psal. 111,Psal. 111. 10. it is called caput sapientiae, the head or chiefe point of wisdome, that is, true godlinesse, it is no maruel though many times it be put for all religion, as Deu. 6. & 10.Deut. 6. 13. & 10. 12. & be said. Eccles. 12,Eccles. 12. 13. to be the whole dutie of man which must teach vsus, that those which hauehave no feare of God, hauehave no religion in them. Now he is said to feare God, who being truly persuaded both of the infinit power of God, as also of his fatherly louelove towards him in Christ, aboue all things feareth to offend God, that is, he is afraid of nothing so much as to displease God, whom he acknow…dgeth to be a gracious and mercifull father to him in Christ. And whereas by sinne God is displeased, therefore he feareth more to sinne, & by sinne to offend God, than to displease all men, than to be depriued of all his goods, friends, and commodities of this life, yea of life it selfe. Wherefore he that feareth God departeth from euill:Prou. 8. 13. yea the feare of the Lord is to hate euill, and is therefore said to be a wel-spring of life, Prou. 14. 27.to auoid the snares of death. Those therefore that feare the Lord, the Scripture doubteth not to call blessed, as Prou. 28,Prou. 28. 14. Blessed is the man that feareth alwayes. And Psal. 112.Psal. 112. 1. & 128,Psal. 128. 1. Blessed is the man, yea blessed is euerie one that feareth the Lord. Now the child of God being rightly informed out of the Scriptures▪ concerning the estate and condition of the godly, he reuerenceth and honoureth those that feare the Lord. And why? First, because he knoweth that howsoeuer they are contemned and dispised in the world, as the scum of the world, and ofscouring of all things,1. Cor. 4. 13. notwithstanding they are happie and blessed, and that they are in the world as gold among the durt. Secondly, he loueth and reuerenceth the godly,1. Sam. 2. 30. because he knoweth that God honoreth those that honor him,In oculi… f…re. …ach. 2. 8. and that according to the Latine phrase, he doth beare them in his eyes, insomuch that whosoeuer hurteth them, they seeme to hurt, as it were, the apple of his eye. Thirdly, because he vnderstandeth that those which feare God are the sonnes and heires of God, the brethren and fellow heires with Christ, the temples of the holy Ghost: yea fellow members with themselues of that bodie, whereof Christ Iesus is the head, and therefore whosoeuer loueth and honoreth them, in them loueth and honoreth Christ.
Hereby it appeareth that vertue and true godlinesse make men true noble and honorable, as contrariwise sin and vngodlinesse make men base and contemptible: and therfore all that are louers of vertue and pietie, they cannot but honor those who are vertuous and godly. And as this agreeth to all the godly, to louelove, reuerence, and honour those that feare God, and to performe all good offices of brotherly louelove towards them; so it agreeth to them alone. For the world (that is the vniuersall companie of those who are not citisens of heauen) loueth only those who are of the world. As for the rest who are not of the world, but are chosen out of the world, for that verie cause the world doth hate them, as our Sauiour Christ doth testifie.Iohn. 15. 19. Seeing therefore this dutie of honoring the godly is proper and peculiar to the children of God, it is not vnworthily made a note of the citizens of heauen. For Iohn also in his Epistle, wherein he setteth downe diuerse notes whereby men may discerne themselues to be the children of God, he reckoneth this as one of the principall,Iohn. 3. 14. We know (saith he) that we are translated from death to life, because we louelove the brethren. And so Obadiah that he might approue himselfe to Elias as one that feared God,1. Kin. 18. 12, 13. he alleadgeth that fauour and honour which he had vouchsafed to the Prophets and seruants of God in the time of Iezabels persecution. Neither is there any more certaine way to testifie our louelove towards God, than by louing and honoring the children of God: For our goodnesse cannot reach vntounto God, and therefore is to bee extended towards his Saints vponupon earth.Psal. 16. 2, 3 Neither can it be that we should louelove our brother aright, vnlesse we louelove God much more. And therefore if we louelove our brethren as we ought, it is an euident signe that we louelove God: for he that loueth his brother aright, loueth him for Gods sake: and he that loueth his brother for Gods sake, he cannot but louelove God much more, according to the rule of reason, foreign For which any thing is, that is much more.
But as I said before, we may hauehave in this place a most certaine note of a citizen of heauen, if we shall joyne both the members of the opposition: For whosoeuer despiseth the wicked, though honored in the world, because they despise God, and are despised of him; and contrariwise honoreth the godly, though despised in the world, because they honour God, and are honored of him; and consequently contemneth the wicked, because they are wicked, or for their wickednesse sake; and therefore honoreth the godly, because they are godly, or for their godlinesse sake: he doth euidently shew himselfe not to be of the world, but of God. A notable example of both we hauehave in Elisha the Prophet, 2. King. 3, For when Iehoram the king of Israel being in great distresse for want of water in that expedition against the Moabites, did therfore with Iehosaphat the king of Iuda, and the king of Edom come vntounto him to aske counsell of the Lord; Elisha maketh answer to Iehoram the king of Israel being the sonne of Achab and Iesabel, an Idolater, What hauehave I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: and when he had intreated him not to say so, and had signified in what distresse he and the other two kings with their armies were: Elisha replieth, As the Lord of hosts liueth, in whose sight I stand, if it were not that I regard the presence of Iehosaphat the king of Iuda (who was indeed a godly king) I would not hauehave looked towards thee, nor hauehave seene thee. But then is this note most euident, when the wicked (whom the godly man contemneth) abound in wealth and flourish with honour, and contrariwise the godly (whom the good man honoureth) are poore and foreign, contemptible in the world. For this, as Basill truly saith, is a token of a noble mind, foreign.to despise the wicked though honorable in the world. And thereof also men hauehave another notable example in Moses the man of God, who judged the Israelites when they were grieuously oppressed in Egypt, to be more happie than all the gallants in Pharaos court, who liued in all prosperitie.Heb. 11. 24, 25. And therefore by faith refused to be called the sonne of Pharao his daughter, chusing rather to be afflicted together with the people of God, than to hauehave the temporarie fruition of sinne. And surely beloued, if a man hauehave an eye to the recompence of reward; as Moses had, who would not chuse rather to bee godly Lazarus, Luke 16.than vngodly Diues.
We see therefore, if we desire to be in the number of Gods children, how we are to be affected towards other men, namely, that we louelove, reuerence, and honor the godly, though contemned in the world; and contrariwise, despise and set at naught the wicked, though honoured in the world. But this wee cannot doe, vnlesse wee bee throughly persuaded, that vertue and pietie maketh men though in poore estate, truly noble and honourable: and contrariwise, that sinne and vngodlinesse maketh men, though mightie in the world, vile and contemptible. Neither can we indeed be of this persuasion, vnlesse we ourselues be louers of vertue and godlinesse, and haters of sinne and iniquitie. From hence also there doth or may arise both notable terrour to the wicked, and singular comfort to the godly, terror to the wicked, because howsoeuer they flourish in the world, notwithstanding they are despised of God and his children, as men of none account: consolation to the godly, because howsoeuer they are contemned and abused in the world, yet are they dear and precious to God, and to all the sonnes and heires of God. And thus much may suffice to hauehave spoken of the seuenth note.
The eightfolloweth in these words: He that sweareth to his owne hinderance, and changeth not. The Greeke translation of the Septuagints, which the vulgar Latin doth follow, readeth, he that sweareth to his neighbour, and deceiueth him not: for it seemeth, the booke which the seuentie translated,Chald. paraphr. wanted prickes, and that therefore they did read foreign regna for foreign rang, Hieronym.the difference onelyonly being in the prickes.Aben Ezra &c. Others translate the word l…harang, to afflict himselfe, expounding it of the vowes of fasting, whereby the body is afflicted, and the flesh subdued. But the holy ghost seemeth not to speake of a vow made to God, but of an oath made to man: neither when hee speaketh of afflicting the body,foreign doth he vse that word harang, which signifieth to doe euill,Leuit. 23. 27. 29. 32. but the phrase of afflicting the soule. And besides, this note is reckoned among other duties of charitie and righteousnesse towards our neighbour.Num. 30. 14. The words therefore are to bee vnderstood of that faith,Psal. 35. 13. or fidelitie which the godly man keepeth in performing his oathes and promises,Esay. 58. 5. although the performance of them be joyned with his owne losse. And in the like answere returned to the like question,Psal. 24. 4. Psal. 24, this note in the same sence is specified, Nor hath not sworne deceitfully, as those do which meane not to performe their oath. The meaning therefore is, that such is the fidelitie of a godly man in keeping his promise, that if he promise any thing, especially vnderunder the religion of an oath, he will be sure to performe it, though it be to his owne hinderance.
Here therefore we are occasioned to speake both of the making and keeping of oathes: and concerning the same to discusse these two questions: first, whether it be the propertie of a godly man to sweare, or not: and secondly, whether hauing sworne, he be alwayes bound to performe his oath, or not: For in respect of both, there are extremities to be auoided on both sides. Some thinke a Christian man may not sweare at all, others make no conscience of swearing at all. Some thinke, when they hauehave once sworne, they are to performe their oath, though neuer so wicked: others will keepe their oaths, though neuer so honest, no further than may stand with their owne aduantage.
Now for the rectifying of our judgement in this behalfe, we are generally to consider, what account is to be made of an oath. And first we are to shew what an oath is,foreign. Arist. and wherefore ordained. An oath is an attestation or calling vponupon God to bee a witnesse and judge in such things as cannot otherwise be demonstrated: and it is of two sorts, assertorie and promissorie. An assertorie oath (so called, because it hath place in assertions) is a calling vponupon God, to be both our witnesse, that we affirme the truth, and also our judge and auenger, if we lie. A promissorie oath (so called, because it hath place in promises) is a calling vponupon God as a witnesse of our true purpose to performe, and as our surety for performance, and as our judge or auenger, if either we be deceitfull in promising, or vnfaithfull in performing.
Now an oath was ordained to supplie the want of other arguments, and the insufficiencie of humane testimonies, to the end, that a needfull truth, which otherwise could not be knowne, might by this meanes be acknowledged: for an oath hath place neither in matters manifest nor generall, as where is question of right; but in things doubtfull and particular, where is question of facts, either past or to come. Wherein when as they cannot by other certaine and necessarie arguments be demonstrated, men flie to testimonies. And because humane testimonies hauehave little force in prouing by themselues, therefore they flie to oathes, wherein God is called vponupon as a witnesse of such matters as are either affirmed concerning things past, or promised concerning things to come. And so great religion there is of an oath among all men, that euen by the law of nations, that is held for certaine and true, which is affirmed vnderunder the religion of an oath, though otherwise it could not be proued. For this is engrauen in the hearts of all men, That there is a God, to whom all secrets are knowne, who also is the patron of truth, and auenger of falshood: and therefore to call vponupon him as a witnesse and a judge in that which is not true, it is supposed to be a greater sinne than any man that is not a desparat A theist may be thought to commit: For may it be thought that any man almost is of such outragious wickednesse, as that he feareth not to call vponupon God whom he knoweth to be a defender of truth and reuenger of falshood, to beare witnesse with him that he affirmeth the truth, and to execute vengeance on him if he speake an vntruth, when he knoweth himselfe to lie? For what were this but wilfully to prouoke the Lord, and as it were to dare him to execute his fierce indignation vponupon him?
And hereby it appeareth, that an oath is an holy ordinance of God, seruing greatly for his glorie, and for the profit and necessitie of men. It is glorious vntounto God: because when men flie to the name of the Lord as a strong tower and sanctuarie of truth, he is acknowledged not only by him that sweareth, but also by them that receiue the oath, to be first omnipresent and omniscient, that is, one who is present in euerie place, and is acquainted with all secrets: secondly, true and a maintainer of truth, and reuenger of falshood: thirdly, just, and therefore willing; omnipotent, and therefore able, to punish those that sweare falsly. And these attributes of God are so acknowledged and celebrated in euerie lawfull oath, that to sweare by the Lord,Esay. 45. 23. is to confesse vntounto God, Rom. 14. 11.and in the Scriptures it is accounted as none of the meanest parts of his worship,Deut. 6. 13. & 10. 20. Thou shalt feare the Lord thy God and serue him, and shalt sweare by his name. Which must put vsus in mind whensoeuer we do sweare, that by our oath we are to glorifie God, and to performe a solemne worship vntounto him: which was also further signified both by the solemne forme of imposing an oath,Ios. 7. 19. and the solemne rite of taking an oath among the Iewes.Iohn 9. 24. The forme of imposing an oath,1. King 8. 31. was this, GiueGive glorie to God: the maner in deposing, was to stand before the Altar:Cic. pro Cornel▪ Bal. & pro Placc…. which was also the custome of the Athenians and Romans.
And as an oath is glorious vntounto God, so is it also profitable and necessarie for men.foreign. For an oath being as one saith, the greatest proofe among men, it giueth satisfaction to our neighbour, who otherwise would not be satisfied: It is the chiefe bond of truth, whereby men either bind themselues to God,Num. 30. 2. as in voluntarie oaths; or are as it were enforced to speake the truth, as in oaths imposed: for as one well saith,Plutarc. Quest. Rom. foreign, an oath is the freemans racke. It is the chiefe preseruatiue against falshood, the remedie against contention, and as the Apostle saith,Heb. 6. 16. The end of all controuersies among men.
These premisses duly considered, it will not be hard to determine the former questions. For as touching the first: if an oath be (as hath beene shewed) an holy ordinance of God, making greatly for the glory of God, and profit of men; then whosoeuer shal refuse to sweare, when just and necessarie occasion is offered, he sinneth against Gods glorie and the louelove of his brethren. Here therefore is to be refuted of vsus the heresie of the Manichees, renewed by the Anabaptists, who thinke it altogether vnlawfull for a Christian to sweare, though enjoyned thereto by a magistrat. But they sinne against the third commaundement, and they erre, not knowing the Scriptures. For where the Lord forbiddeth vsus to sweare in vaine, there he commaundeth vsus to sweare aright, for the discharge of our dutie in the confirmation of a necessarie truth, to Gods glory, the good of our neighbour, or the clearing of our selues. And surely, if it were vnlawfull to sweare as they would beare vsus in hand, then should we by swearing offend either against the glory of God, or the good of our brother. But an oath as you hauehave heard maketh for both: and by the neglect thereof wee sinne against both. And that an oath is lawfull, it may appeare by the examples of those whom we cannot deny to hauehave sworn lawfully. For first, the most faithfull seruants of God, both before the law, and since, hauehave vsed vponupon just occasion not onelyonly themselues to sweare, but also to impose oathes vponupon others.Gen. 21. 23. 31. & 26. 28. Examples of swearing in Abraham and Isaac to Abimelec, Gen. 31. 53.Iacob to Laban, Elias to Obadiah, Elisha to Iehoram, 1. King. 18. 15.&c. of oathes imposed, by Abraham vponupon his seruant,2. King. 3. 14. Gen. 24,Gen. 24. 2, 3. and by Iacob vponupon Ioseph, Gen. 47,Gen. 47. 29, 35. by Ionathan and Dauid mutually, 1. Sam. 20. And if it might be objected (as truly it cannot) that these seruants of the Lord in these oathes offended, yet other examples may be added, which are without exception: For it may not bee thought, that those holy men of God, who were the penmen of the holy ghost, did offend in penning of the scriptures; but in the very penning of the scripture they hauehave vsed diuerse oathes,Rom. 1. 9. & 9. 1. especially Paule in his epistles:2. Cor. 1. 23. & 11, 32. yea in the scriptures are recorded oathes of the holy Angels, who are free from sinne:Gal. 1. 20. and to conclude with the example of all examples,Phil. 1. 8. the Lord himselfe is sometimes said to hauehave sworne.1. Thess. 2. 5. Apoc. 10. 6. But an oath is not onelyonly warranted as lawfull,Gen. 22. but also commended as good,Heb. 6. Psal. 63. 11,Psal. 63. 11. eueryevery one that sweareth by the Lord, shall bee commended, where (as in this place) to sweare by the Lord aright, is made a proper note by which a godly man is described. Neither is it onelyonly commended as good, but also commaunded as necessarie. And it is necessarie, not onelyonly by necessitie of dutie, in respect of Gods commaundement, enjoyning this dutie as a singular braunch of Gods worship:Deu. 6. 13. 10. 20 but also by necessitie of certainetie,Ier. 4. 2. or as the schoolmen call it infallibilitie, in respect of the oath of the Lord, which cannot be vntrue.Esay 45. 23. By my selfe hauehave I sworne (sayth the Lord) the word is gone out of my mouth, that eueryevery knee shall bow to me, and eueryevery tongue shall sweare by me.
But the Anabaptists object the prohibition of Christ,Mat. 5. 34. Mat. 5, But I say vntounto you, sweare not at all: therefore it is not lawfull to sweare at all. Whereunto I answere, that the purpose of our Sauiour Christ being not to abrogate the morall law of God,Mat. 5. 17. as himselfe professeth, but to expound it, and to deliuer it from the grosse corruptions and deprauations of the Scribes and Pharisies, we may not thinke, that hee doth absolutely and wholly forbid this dutie of swearing, which as we hauehave heard, is expressely commaunded in the law of God. Whereas therefore the Scribes and Pharisies taught first, that the third commaundement was to be vnderstood of perjurie onelyonly or false swearing, euen as they vnderstood the sixt and seuenth commaundement of outward murther onelyonly, and adulterie: and secondly, that not all false swearing is forbidden, but onelyonly when the name of God is interposed, or something else, which immediatly belonged to his worship, as the gold of the temple, which was consecrated to the Lord,Mat▪ 23. 16, 18 and the gift vponupon the Altar, which was offered vntounto God: Our Sauiour Christ sheweth that in the third commaundement is forbidden not onelyonly perjurie and false swearing by the name of God, but also all rash and ordinarie swearing in our common talke, whether by the name of God, or by any of his creatures: Because the offence committed in swearing amisse by them,Mat. 5. 34, …. redoundeth to the dishonour of God.Mat. 23. … Our Sauiour therefore speaketh not of publicke oaths before a magistrat (for in them they sware by the name of God alone) but of priuat oaths in their ordinary talke and communication, and in respect thereof he commandeth vsus not to sweare at all, neither by the name of God, nor by any of his creatures: For so he saith,Iam. 5. 12. But let your communication be yea, yea, nay, nay: which Iames expresseth thus, Let your yea, that is your affirmation, be yea; and your nay, that is your negation, be nay: that is to say, if you hauehave occasion to affirme any thing, let it be sufficient to say, yea; and when you are to denie any thing, let it be sufficient to say nay. Neither doth our Sauiour Christ simply condemne all oathes in our ordinarie talke, but such as are needlesse or superfluous: For so he saith,Mat. 5. 37. Whatsoeuer is foreign, that is, redundant aboue these, it is of euill. For an oath is not a good thing, but vponupon necessitie, and therefore is not to be vsed but vponupon necessitie: for a necessary good without the bonds of necessitie, is not good.
Hereby therefore it appeareth, that as here it is made a note of a godly man to sweare, and hauing sworne to keepe his oath, so it is lawfull for a Christian man to take an oath: prouided alwayes that those duties be obserued in swearing, which the holy Ghost hath required in oathes. As first in respect of the object, that we sweare by the Lord alone: for seeing what we sweare by, that we deifie and make our God; therefore we forsake the true God, if we sweare by that which is not God, and consequently by this sinne prouoke the Lord to execute his judgements, not onelyonly vponupon vsus, but also vponupon the countrie wherein we liue. As he saith by his Prophet Ieremie to Ierusalem,Ier. 5. 7. How should I spare thee in this, thy children hauehave forsaken me. How so? they hauehave sworne by that which is not God.
Secondly, in respect of the manner: that we sweare in truth,Ier. 4. 2. judgement, and righteousnesse. In truth, that we may be able to say with the Apostle,Rom. 9. 1. I speake the truth in Christ, I lie not, my conscience bearing me witnesse in the holy Ghost: In judgement, that is aduisedly and vponupon necessarie occasion: In righteousnesse, promising by oath nothing but that which is lawfull and just. Thirdly, in respect of the end, that by our oath God may be glorified, our duty discharged, controuersies appeased, our brethren satisfied, our innocencie cleared.
And forasmuch as the child of God who is here described, is carefull to performe these duties required in oathes, we may bee assured that he is none of these rash and ordinarie swearers: but as he knoweth an oath to be an holy ordinance of God, wherein the holy, glorious,Deut. 28. 58. and dreadfull name of the Lord our God is vsed and called vponupon; so he will be carefull in all good conscience to sweare holily and reuerently. And as he knoweth that an oath is not good but whē it is necessarie, so he will not sweare vnlesse he be drawne thereto by necessity:foreign for so much seemeth to be implied to the Hebrew word which is …, and signifieth to be sworne, rather than to sweare. As for those which sweare vponupon no necessitie, vsually and ordinarily in their common talke, they do most vilely prophane and pollute the holy name of God, turning the sanctuarie of truth and veritie, into a common house of vanitie;Exod. 20. and therefore are such as the Lord will not hold guiltlesse.Eccles. 23. 11. For as the sonne of Syrach saith, A man that vseth much swearing is ful of iniquitie, and the Plague shall neuer go from his house. Yea so farre are the common swearers from being reputed the children of God, as that by the judgement of Salomon it is a note of a godly man to feare an oath, and a badge of a wicked man to make no conscience of swearing: For when hee would by this particular signifie that which he had affirmed in generall, that the wicked and the good are manie times alike in their outward estate,Eccles. 9. 2. He that sweareth (sayth he) as he that feareth an oath.
Thus much may suffice to hauehave spoken of the former question cōcerning the taking of oaths: it remaineth that I should intreat of the other, concerning the keeping of oaths, viz. whether all oaths are to be performed, or not? Whereunto I aunswere, that all oaths, which are lawfull and in our power, are religiously and faithfully to be performed and kept: For this faithfulnesse is both commanded and commended to vsus in the Scripture, and the contrarie vnfaithfulnesse condemned, Num. 30,Num. 30. 3. Whosoeuer voweth a vow vntounto the Lord, or sweareth an oath binding himselfe by a bond, he shall not breake his promise, but shall do according to all that proceedeth out of his mouth. Neither is it commanded among matters of lesse importance, but among the weightier points of the law, Mat. 23,Mat. 23. 23. it is commended vntounto vsus: First, by the example of the Lord himselfe, whose fidelitie in keeping of his promises is to bee imitated of vsus, if we would be reputed his children: Secondly, by this testimonie of the holy Ghost, where it is made one of the notes of Gods children; as also Psal. 24:Psal. 24. 4. Thirdly, by the promise of great blessing;Prou. 28. 20. for as Salomon saith, A faithfull man shall abound in blessings. As for vnfaithfulnesse in breaking promises and oaths, it is condemned as one of the sinnes of the heathen, who were giuen ouer to a reprobat mind, Rom. 1. 30,Rom. 1. 30. where he saith they were couenant breakers, and punished in Sauls posteritie, because he had broken the couenant made by oath with the Gibeonites:2. Sam. 21. 6. and in Zedekiah who had broken the oath and couenant which he had made with Nebuchadnezar, 2. Chron. 36. 13.in regard whereof Ezekiel saith,Ezek. 17. 15. 19. Shall he breake the couenant and be deliuered? As I liue saith the Lord, I will surely bring mine oath that he hath despised, and my couenant that he hath broken, vponupon his owne head, &c. Peiorare (saith Tully) non est fals ūiurare, sed quod ex animi …ui sententia iuraris, id non fa …r…periurium est. 3. de offi….For not to performe an oath, when a man may lawfully and is able to performe it, is perjurie: For perjury properly is not to sweare falsly, but not to performe the oath which thou hast made. Mat. 5. 33. But what if the thing which by oath is promised, be either vnlawfull, or not in our power? If when we take the oath, we know it either to be vnlawfull, or not in our power, we sinne fearfully in swearing thereto: For he that sweareth to performe that which he knowes to be vnlawfull, if he hath a purpose to performe it, he sinneth with an high hand, of setled purpose and full resolution, which he feareth not to bind with an oath; and therein to call vponupon God both as his suretie that he shall performe it, and as his judge and reuenger, if he do not: If he hath no purpose to performe it, he sweareth falsly, and deceiueth his neighbor vnderunder the religion of an oath, and prophaneth the name of God, whom he calleth to witnesse an vntruth; and that which is worst of all, he desparatly tempteth God, and as it were dareth him to his face, when he feareth not to call vponupon God to execute his vengeance on him, if he performe not that which he hath no purpose to performe: If he knoweth it to be a thing to him vnpossible, or not in his power, and yet will sweare to do it, he wilfully forsweareth himselfe, and desparatly prouoketh God to execute his vengeance on him, and in all respects sinneth as the former, who sweareth to that which he hath no purpose to performe. But if at the first the matter do not appeare to be either vnlawfull or vnpossible, and yet afterward proue so, then he which so deposeth, sweareth rashly and vnaduisedly: For we ought to be well assured both of the lawfulnesse and possibilitie of a thing before we may presume to bind our selues by oath to the performance of it. Howsoeuer it be, an oath so soone as it appeareth vntounto vsus to be vnlawfull or impossible, it is void of none effect, neither doth it bind vsus: for an oath may not be the bond of iniquity, neither can it tie vsus to impossibilities. If therefore thou hast sworne to a thing vnlawfull, thou hast sinned in swearing vnlawfully, and for that thou art to craue pardon at the hands of God: but that which thou hast vnlawfully promised, thou maist not wickedly performe.Isidor. Vnlawfull oaths are laudably broken, and damnably kept, as one saith, in swearing so, thou hast sinned; but it is no sinne to breake an vnlawfull oath, he that performeth it addeth sinne vntounto sinne, and vntounto a lesse sinne manie times he addeth a greater, to the rashnesse of swearing, the wickednesse of performing▪ Mar. 6. 23.Herod made a rash oath, and as it proued, also a wicked oath: which if he had not performed he had sinned no further in that matter; but by performing it, vntounto the rashnesse of his swearing, he added fearfull murther of the holy man of God.1. Sam. 25. 22. 32. 33. Dauid also tooke an vnlawfull oath to reuenge himselfe vponupon Nabal: but when by Abigail he was informed of the vnlawfulnesse thereof, he not onelyonly desisteth from his purpose and breaketh that oath: but also blesseth God that had sent her, & blesseth her that had kept him from shedding blood or reuenging his owne quarrell. If further it be demaunded, What if that which a man promiseth by oath, cannot be performed without his losse or hinderance? The holy Ghost resolueth vsus in this place, That it is the propertie of Gods children to keepe their oath, though it be to their hinderance. But what if a man be forced to sweare to that which is against his profit? if it be not also vnlawfull, he is to performe it. To vnlawfull oaths we ought not to suffer our selues by any meanes to be forced. But if through feare or infirmitie we hauehave yeelded to take an vnlawful, oath, we hauehave sinned in swearing, but we are not bound to performe it.
The ninth marke or note, whereby the holy ghost describeth a sound Christian and citisen of heauen, is, That he doth not giuegive out his money to vsurie: but contrariwise (for vnderunder the negatiue wee are to vnderstand the affirmatiue) justly getteth his goods, and charitably exposeth them to the benefit of others, as it is said Psal. 112. 5, A good man is mercifull, and lendeth: and againe Psal. 37. 26, The righteous man is euer mercifull, and lendeth.August. & Luther in hunc Psalm. I will first speak of the negatiue. And because, as some worthie writers testifie, it is but a small matter not to put forth money vntounto vsurie, I will afterwards shew, that it is required of eueryevery Christian, both (quoad foreign) in respect of the possession, that he get his goods justly: and also (quoad foreign) in respect of the vse, that he be willing freely to communicate them to the reliefe of others.
M. Luther writing on these words, sayth, Iste versus non indiget expositione sed impletione: This verse needeth not to bee expounded for the rectifying of our judgement, but to bee performed in our practise for the sanctifying of our life. For in Luthers time, and in all the ages before him, although many practised vsurie, as they did other kinds of theft and robberie, yet there was neuer any controuersie among the learned concerning the lawfulnesse of vsurie, more than of other kinds of theft, but all with one consent condemned vsurie and vsurers vntounto hell. But if Luther were liuing in these our times, and vnderstood besides the common practise of vsurie openly, and the cunning shifts whereby it is cloaked, the open defence also thereof vndertaken not only by vsurers themselues, who hauehave learned many subtile distinctions and instances to justifie their trade; but also by diuerse diuines, otherwise godly and learned, who hauehave either spoken or written more wittily than truly, in fauour of vsurie: assuredly he would confesse, that there is scarcely any one morall point of diuinitie, which needeth more fully to be expounded, and more exquisitly to be discussed. And although it may not be expected at my hands in this mediocritie or meannesse of gifts, that I should more fully and more learnedly discourse of this controuersie, than it hath been handled by others, men of greater reading and riper experience: yet seeing the holy ghost in this place reckoneth abstinence from vsurie among the markes of Gods children, whereunto we are now by order come, hauing alreadie intreated of those which goe before, I may not nor will not refuse to set downe what we are to hold concerning this controuersie, and as God shall enable me to determine this question: That if vsurie shall be found to be lawfull and warrantable by the word of God, the vsurers may hereafter practise it in faith (which hetherto it is more than probable they could neuer doe:) or if it shall appeare to be vtterly vnlawfull, that they wholly abstain and desist from the practise thereof, as euer they hope to rest in the mountaine of Gods holinesse.