The Great Mystery of Godliness Opened, Exposition on verse · Verse 1
Romans 9. Verſe 1. I ſay the truth in Chriſt, I lie not, my conſcience alſo bearing me witneſſe in the the holy Ghoſt.
Verſe 2. That I have great heavineſſe and continuall ſorrow in my heart.
THis excellent Epiſtle to the Romans written by that famous Apoſtle Paul, the great Doctor of the Gentiles conſiſteth of theſe 3 parts in generall.
1. A Proemium or Introduction.
2. An Institution of Chriſtian Doctrine.
3. A Percration, or concluſion.
Again, in the Inſtitution of Chriſtian doctrine, the Apoſtle proceedeth in this manner.
1. He handleth the doctrine of Juſtification, in the 5 firſt Chapters of this Epiſtle.
2. He inſiſteth in the doctrine of Sanctification, in the 6. and 7th. Chapters.
3. Matter of ſweet conſolation flowing from the two former, in Chapter the 8th.
4. He propoundeth and proſecuteth the doctrine of Predeſtination, in the 9th. 10th. and 11th. Chapters.
5. He proceedeth to matter of Chriſtian exhortation to ſundry duties generall and ſpeciall, Chapters 12.13. &c.
Now in this ninth Chapter, he beginneth the doctrine of Predeſtination, and openeth that great myſtery of godlineſſe concerning the rejection of the Jewes, and calling of the Gentiles, and herein we have 3 parts.
1. In the firſt place we have not onelyonly an inſinuation of the Apoſtles dear and deep affection, and a ſolemne and ſerious proteſtation of the truth of it; but alſo a ſingular manifeſtation of his moſt admirable love to the nation of the Jewes; (notwithſtanding the doctrine he was now about to deliver) and this is amplified by ſundry circumſtances, as
1. By the particular paſſion or affection wherein he manifeſted his dear love to them, and that is his grief and ſorrow for their caſting off.
2. The grief he here ſpeaketh of is further amplified by two further circumſtances, or adjuncts. viz. 1. The conſtancy of it. 2. The ſinceritie of it.
3. This love of the Apoſtle to them is further illuſtrated by the great meaſure or extent of it, viz. that he could wiſh himſelf accurſed and ſeparated from Chriſt in order to procure their ſalvation.
4. Laſtly, by the affectionate and honourable mention that he maketh of the Jewiſh nation, deſcribing both fully and affectionately all their priviledges and prerogatives, ſhewing what great cauſe he had to be ſo deeply affected with their rejection; and thus he doth in the 5 firſt verſes of this Chapter.
The ſecond part of the Chapter is touching a vindication of the ſtabilility and conſtancy of the Lords promiſes, though the Jewes were rejected, and the defending of that promiſe of God for the ſtability of it, againſt all cavils and all erring ſpirits, and all humane reaſonings that may be brought to the contrary, and that from the 6. verſe to the 24. The third part is a declaration of that wonderfull and deep myſtery held from the beginning of the world concerning the calling of the Gentiles, and rejection of the Jews, which was a thing foretold though men did not underſtand it, before Paul revealed it unto them, which was foretold by the Prophets, ſo laid down from the 24. verſe, to the end of the Chapter: ſo you have the chief materials generall in the Chapter: of theſe in order, and firſt of the firſt.
The Apoſtle being about to propound that which he knew would be taken very harſh and hard, and marvellous diſpleaſing and offenſive to the Jews to hear of, he uſeth a very patheticall inſinuation of his love unto the Jews, that he ſpeaks of love, expreſſing that love by his inward and hearty ſorrow for their preſent eſtate, and the care that he had for their good, thereby to gain their good will, and not exaſperate them againſt him. And the Apoſtle being to lay down their rejection, uſeth a Preface unto it, that the thing he ſpake was the truth, and for the more force and efficacy of it, he putteth down the contrary, (and I lie not); and he confirmeth it further by an oath, he calleth Chriſt to witneſſe (I ſpeak the truth in Chriſt, I lie not.) And ſecondly, he proveth it by the witneſſes and teſtimony of his own conſcience, his own conſcience bearing witneſſe with him; and this conſcience renewed by the holy Ghoſt, (mine own conſcience bearing witneſſe with me in the holy Ghoſt.) And then in the ſecond verſe he delivereth and putteth down his ſorrow, and his grief, and his heavineſſe of heart; and thus he ſetteth out, by the continuance and greatneſſe of it, it was a great ſorrow, and a continuall ſorrow, and that in his heart and ſoul, and not a diſſembled, fained, or outſide ſorrow, but in his very heart and ſoul: there he putteth down the deſire of their good in the third verſe. And he doth expreſſe that by a wonderfull ſtrange ſpeech, even by a wiſh to be ſeparated from Chriſt for their good, their calling and converſion: Thereby implying their rejection, and not propounding it, for otherwiſe there was no cauſe of ſuch a wiſh to be wiſhed, to be ſeparated from Chriſt for their ſake if they were not rejected; and therefore he deſireth to be anathemated, and accurſed from Chriſt for their good; and then he ſetteth down reaſons, why he ſo wiſhed himſelf to be ſeparated from Chriſt. Firſt of all becauſe they were his brethren and kinſmen, according to the fleſh. Secondly, a more waightier reaſon then this, becauſe they were the Iſraelites of God and Gods people, and that he maketh further manifeſt and plain unto us, by ſix priviledges vouchſafed unto them, as that unto them was vouchſafed, the (adoption, the glory, the covenant, the giving of the Law, the ſervice of God, and the promiſes.) Thirdly, and laſtly, he ſheweth the reaſon and ground of his wiſh, becauſe of that people of Iſrael the fathers came, yea Chriſt Jeſus according to the fleſh came of them, and was of their ſeed and line; of the ſeed of Abraham, even the Lord Jeſus, the Lord of life and glory, whom the Apoſtle further deſcribeth that he is God over all, and bleſſed for ever, unto whom the Apoſtle aſſenteth, Amen.
Now before we come to open theſe words, and to handle them particularly, I hold it ſit one generall thing be obſerved, and that may be thus grounded; the Apoſtle being about to ſpeak of a thing which would be very harſh and hard, and odious, to the Jewes that they were rejected of God: In wiſedome he uſeth as you ſee, a patheticall inſinuation of his love unto them, it was out of his love, and not of hatred he would have them to know and to take notice of it, that his ſpeech was from the grief of his heart and ſoul, he had no pleaſure in it, but with a deſire of their good; yea, he ſpeaketh it with a deſire to be ſevered from Chriſt, for their ſalvation. Now then herein appeareth the wonderfull wiſedome of the Apoſtle, to be imitated of the miniſters of the Goſpell, and the obſervation is this, That though Miniſters of God muſt ſpeak ſuch things as they have to ſpeak, (that are hard, and harſh, and unpleaſing, and diſtaſteful to the hearers, as juſt occaſion is offered unto them,) yet it muſt be with a ſignification of their love unto them, and ſo as their hearers may diſcern, that thoſe harſh & hard things delivered, are out of love, and to do them good. Miniſters of the Goſpel, they muſt not be men pleaſers, or daubers, to daube with untempered morter, and draw a fair skin over a foul ulcer, and ſoothe up men in their ſins, for if they ſo demean themſelves, they are not the ſervants of Chriſt, Gal. 1.10. ſaith Paul, If I pleaſe men, I am no true ſervant of Chriſt; but they muſt tell men plainly of their ſins, and of their miſerable eſtate and condition which they are in, in regard of their ſinnes, yea they muſt ſet things cloſe unto their hearts and ſouls; and ſpeak ſuch things as be harſh and hard to their hearers, yet ſo as it be with an inſinuation of their love, and that their hearers may perceive that it cometh of love: We read in Luke 19.43, 44. Chriſt Jeſus uttereth a very ſharp ſentence, and heavy doom, that ſhould befall the City of Hieruſalem, he telleth them, that the time ſhould come, when their enemies ſhould caſt a trench about the City, and compaſſe it on every ſide, and ſhould lay the City even to the ground, and all her children in her, and not leave a ſtone upon a ſtone, (a heavy doom) yet withal, even in the pronouncing of this heavy doom, he ſpake theſe heavy things; how? the Evangeliſt ſaith (in the 41. and 42 verſes) he ſpake it with trickling tears in his eyes, and ſhewed his pity, and compaſſion: for, he wept for them, ſaying, Oh I wiſh that thou hadſt known theſe things that belong unto thy peace, but now they are hid from thine eyes. And in Gal. 3.1. The Apoſtle uttereth very hard and harſh things, he calleth them fooles, and bewitched Galathians, that they would not obey the truth revealed unto them: yet in the 15. verſe he ſheweth this was out of his love, he called them brethren, which before he called fooles and bewitched; and in Gal. 4.19. he calleth them little children with whom he travelled in birth, like a mother; and thus are the Miniſters of God to do, in diſpencing of harſh and hard things: they are to deal roundly with hearers, and to tell them of their ſins, and to ſpeak unpleaſing things to their hearers, as juſt occaſion is offered, yet ſo, as their hearers may diſcern that they love them, and that it cometh out of the love of the Miniſter, and out of the pity and compaſſion, and tender care that they have of them; though they pronounce harſhly.
Miniſters muſt thus do, becauſe their hearers being carnal, Reaſon. will elſe take occaſion to quarrel with their affection, and to carp againſt them, ſaying, they ſpeak out of malice and hatred, and ſpleen, and out of a diſtempered humour, unleſſe they be mitigated with their love, and ſo they will reject the reproof that may be for their good, and not profit by it, becauſe it ſeemeth harſh and diſpleaſing to them: We know a wiſe Phyſitian, when he giveth a bitter pill, lappeth it up in ſugar, that the patient may more willingly receive it. and the better retain it in his ſtomack; ſo muſt the Miniſters of God in this caſe, even in delivering harſh and hard things, (telling them of their ſins, and publiſhing Gods judgments,) lap them up in the ſugared expreſſions of their love, and good will and deſire, and tender compaſſion of them, that they may be the better received, and their hearers profit by the ſame.
This concerneth us that are Miniſters of the Goſpel, Ʋſe: that we thus deal in diſpenſing of hard and harſh things, ſuch as be diſpleaſing to the eares and hearts of the people, with a ſignification of their love unto them, we may, and ought to teach hard-hearted impenitent ſinners, that they are in the way that leadeth to hell, and that if they go on in that way, without repentance, it is not poſſible for them to eſcape the damnation of hell, they are going on in that way, and are ſure to come to hell, without repentance; yet it muſt be with ſome inſinuation of love, and teſtification of it: as we muſt ſay, I am grieved at the very ſoul for your miſerable eſtate, oh that you had hearts to conſider, and eyes to ſee that your miſerable eſtate and fearful condition, and the Judgment of God againſt you; and to beſeech them earneſtly, that they would labour to come out of that miſerable eſtate and condition.
Ʋſe 2 And for you that are Hearers, for the uſe of your part, onelyonly to pray unto God, and to intreat the Lord for us, and to be earneſt with God, that the Lord would vouchſafe to guide us by his good Spirit, that we may ſhew our ſelves ſuch as are faithful to the Lord that hath ſent us, and not ſuch as are ſtudious to ſpeak that which pleaſeth men, and ſoothe them up in their ſins. But that the Lord would give us to ſhew our ſtudious care and indeavour of the peoples good by a ſignification of hearty love unto them, and tender affection: And as the Prophet ſaith, Eſay 58.1. We are ſuch as muſt cry aloud and lift up our voyce like Trumpets; this you muſt pray for us.
Verſ. 1 Come we now unto theſe five Verſes as they lye in order; I ſay the truth in Chriſt, I lye not, my conſcience bearing me witneſſe in the Holy Ghoſt, that I have continual ſorrow in my heart, &c. I have given you the annalyſis of theſe words already; Come we now to the general meaning of them: (I ſay the truth in Christ) The Greek propoſition, is here a note of an oath; the meaning is not, I ſpeak in the name of Chriſt; as I am a Chriſtian, or by the authority of Chriſt, but by Chriſt; I call Chriſt to witneſſe, (I ſpeak the truth, I lye not) Theſe words the Apoſtle addeth, both to ſignifie the ſincerity of his heart, that he ſpake the truth ſimply and plainly, with an honeſt and ſincere heart, without either mental reſervation, or equivocation, not ſpeaking one thing, and meaning another; and ſecondly, to add weight to his ſpeech, to make it more ponderous, more weighty, more powerful, and more prevailing, to thoſe that hear it, after the manner of the Hebrews, who for more weight and certainty of ſpeech, put down the thing in the affirmative, and then denyed the contrary in the negative, as it is ſaid in the 1 Sam. 3.18. when Eli bad Samuel tell him what the Lord had ſaid unto him, it is ſaid, he spake every word, and he hid nothing: ſo in John 1.20. it is ſaid of John, that he confeſſed, and denyed not, but ſaid plainly, he was not the Chriſt: ſo this is added for more weight, and ponderouſneſſe of ſpeech; as firſt he ſpake it without any colloguing or equivocation and ſecondly, for the weightineſſe of his ſpeech, my conſcience bearing witneſſe; here the Apoſtle doth not ſwear by his Conſcience, as ſome would think, but ſheweth, that his conſcience was a witneſſe, and gave teſtimony to him, that he ſpake without collogueing or diſſembling: or that his conſcience did not ſmite him, nor touch him for it; in the holy Ghoſt, that is, my conſcience renewed, by the grace of the holy Spirit of God; as if the Apoſtle had ſaid, I ſpeak the truth, my conſcience bearing me witneſſe ſimply and plainly, and that conſcience rectified and renewed by the Spirit of God, ſo ordered and guided; it witneſſeth holily and truly: that I have great heavineſſe and continual ſorrow in my heart; Theſe words are to be taken in the literal ſenſe, as they lye, onelyonly the word, ſorrow, is a Metaphorical, and is taken from a woman that is in travel with child, ſuch ſorrow as ſhe hath that travelleth in child-bearing, ſuch was the ſorrow in the heart of the bleſſed Apoſtle; and for what his ſorrow was, he leaveth it to be gathered, but it may be added, namely, for the rejection of the Jewes: ſo then the Apoſtles meaning is thus plainly, I ſay the truth, even by Chriſt Jeſus I ſpeak it, ſimply and plainly, and with an honeſt and upright heart, without any manner of doubling or diſſembling, or lying, or any manner of untruth in my ſpeech, Chriſt is my witneſſe, I lie not, and my own conſcience beareth me witneſſe alſo, and that conſcience of mine rectified and rightly ordered by the grace of Gods Spirit, my conſcience bearing me witneſſe and that holily, after an holy manner, that I am poſſeſſed with continual ſorrow, and that in my heart and ſoul, for the rejection of the Jews, even as the ſorrow of a woman travelling with child.
Come we now to the Inſtruction, I ſay the truth in Chriſt, I lye not; The Apoſtle ſhewing his ſorrow, doth not here only ſay, that he ſpeaketh the truth, and lyeth not, but ſweareth by Chriſt Jeſus, that he ſpake the truth, for this his particular ſorrow, the point is thus,
That a Chriſtian man ſometimes may lawfully ſwear, and take an oath, Doctrine. though it be not in publick, and before a Magiſtrate, but in private matters of great weight and importance, (as this was) concerning the glory of God; and a private man or woman may take a private oath between themſelves, ſo as it be with reverence, and with a good conſcience; and for this we have not only the example of the Apoſtle, but other examples in Scripture, as Gen. 24.3. Abrahams ſervant ſware unto his Maſter, that he would take a wife for his ſon Iſaac of his own ſeed; and in Joſh. 2.12. the Spies that came to ſee the Land, took an oath of the harlot: and Jonathan and David, 1 Sam. 26.42. made a covenant the one with the other; and in Gen. 50.22. Joſeph took an oath with his brethren to carry his bones with them out of Egypt: And many other examples, we have to this purpoſe, clearing and confirming this truth, that it is lawful to take an oath in private, ſo as that it be in matters of weight and great importance, namely in ſuch a caſe, as concerneth greatly the glory of God, our own ſalvation, and the preſervation of others; ſuch a caſe as this (being doubtfull) is to be confirmed by an oath in private, ſo as it be with reverence, and a good conſcience.
The Reaſon Reaſon. is, becauſe that to this end an oath is appointed, and ordained to be an end of all ſtrife in matters of weight and controverſie, as the Holy Ghoſt ſaith, Heb. 6.16. that an oath amongſt men, for confirmation, putteth an end to all ſtrife, in matters of great weight and conſequence, not in every trivial trifling occaſion, no, it muſt be with rariety and reſervedneſſe.
Firſt of all, this meeteth with the errour of the Anabaptiſts, that deny Ʋſe 1: the uſe of all Oathes, and hold it altogether unlawfull to ſwear, in any caſe whatſoever, either in publick or in private; their opinion is falſe: Object. they alledge for themſelves the Word of Chriſt, in Matth. 5.34, 35. Swear not at all, but let your communication be yea, yea, and nay, nay; for whatſoever is elſe cometh of evil, of the Devil.
Anſwer, Anſw. Indeed it is true, that we may not ſwear falſely, therein it is evil, and not in our familiar talk and conference between man and man, for whatſoever therein is more, cometh of evil, of the Devil; but to leave them.
This Truth ſerveth for the juſt reproof of thoſe that do take raſh Ʋſe 2 Oathes; for an oath muſt be in a juſt manner, and not upon an ordinary occaſion, in our ordinary communication; as ſuch as uſe common and cuſtomary ſwearing, in their ordinary communication, they cannot ſpeak a word, but an oath is at the end of it, a ſin that is grown to a fearful height in this Land of ours, yea it is rife and common both in the City and Countrey, to ſwear, and to rap out an oath at every word, to toſſe the name of God; a ſin for which the Land groaneth and mourneth, even becauſe of Oathes, Jer. 23.10. Oh conſider it how the land mourneth and weepeth for this ſin: you ſee Sommer is turned to Winter, and why? becauſe of the Oathes of the land, the earth doth not yeeld her fruit as ſhe was wont to do, The reaſon is, becauſe what is more common then for men and woto rap out an oath at every word, and if they be reproved, will either flye in your face, and blot or blemiſh you, and ſay you will not ſwear, but you will do worſe I warrant you; or elſe they will ſay I ſwear nothing but the truth, and men will never believe me unleſſe I ſwear: Oh in the fear of God conſider it, that it is credit dearly bought, that is got with the pawning of thy ſoul to the devill, for ſo thou doeſt in rapping out thy raſh oathes; and though thou ſwear nothing but the truth, yet every truth is not to be confirmed by an oath, no, it muſt be a truth of ſpeciall weight and conſequence, the preſervation of thy life, or ſuch like great and weighty cauſe, and then it muſt be with a good conſcience, and therefore thy ſwearing in thy buying and ſelling, (as to ſwear (by God) it coſt me ſo much) thou ſinneſt againſt God fearfully, and thou takeſt the name of God in vain; and this thy ordinary ſwearing is a ſign of a graceleſſe wretch, that thou haſt no dram of grace in thy heart, that thy tongue is ſet on fire of hell, James 3.6. And know withal, that as thy ordinary ſwearing hath the devil for the Father of it, ſo without repentance hell ſhall be the end of it, and of thee alſo; thou ſhalt be plunged body and ſoul into hell. In matters of great weight and conſequence, we may take an oath, for the glory of God, the ſalvation of a mans ſoul, the reducing of men from Popery, all other Oathes, as to ſwear raſhly, that is a fearfull provoking of God againſt thy ſoul: and remember that connexion of the Lord, which he hath put to the Commandement, that the Lord will not hold him guiltleſſe that taketh his Name in vain. And therefore in the name of God, let us make conſcience of ſwearing, and flie from an Oath, as from a Serpent; For thy tongue is ſet on fire of the Devil, if thou ſweareſt ordinarily, in thy common conference; and thoſe that uſe it, labour to repent of that ſin, for it is a fearful impiety, and a declaration that thou haſt no grace in thy heart, but art a very Miſcreant, and therefore in the fear of God, let thy communication in thy uſual ſpeech be yea, yea, or nay, nay; for whatſoever is more, Matth. 5.34, 35.cometh of evil, of the Devil.
I ſay the truth in Chriſt, I lye not, my Conſcience bearing me witneſſe in the Holy Ghoſt.
In that the Apoſtle calleth Chriſt to witneſſe, and ſweareth by his name it is a ſufficient evidence and proof of the God-head of Chriſt: And hence I might ſtand to prove the God-head of Chriſt, that none can know the heart but God; but we ſhall have more cauſe to ſpeak of this in the laſt verſe of the context.
Doctr. But from hence we may learn, that ſuch as are lawfully called to ſwear, they muſt ſwear onelyonly by the name of God, when a neceſſary and a weighty truth is to be confirmed by an oath, and that men and women are called to ſwear, they knowing it to be a truth, they muſt call God to witneſſe that truth, and muſt only ſwear by the holy Name of God; ſo the Lord himſelf hath commanded, Deut. 6.13. Thou ſhalt ſwear by the name of the Lord thy God: and he repeateth the ſame again, Deut. 10.20. Thou ſhalt ſwear by the name of the Lord thy God: and in Eſay 45.23. every tongue ſhall ſwear by me, ſaith the Lord. Howſoever ſwearing there may be taken for the whole worſhip of God, yet it may be applyed to this; that every one that ſweareth, muſt ſwear by the holy Name of God. And indeed, an oath lawfully taken, is a part of Gods worſhip, as appeareth in the two places in Deuteronomy before alledged: it is a part of Gods Worſhip, thou ſhalt fear the Lord thy God, thou ſhalt ſerve him, and ſwear by his name: yea ſwearing, upon a lawful calling, and lawfully, in truth, in righteouſneſſe, and in Judgment, it is a reverent uſe of the holy Name of God; it is ſo far from diſhonouring God, that it is a reverent uſe, and a glorifying of God: For it is an acknowledgment of God to be the Searcher and Knower of the hearts of men, and of their ſecret thoughts; and that God is a witneſſe even unto thoſe that ſwear falſly and perjuriouſly, and a revenger on thoſe that forſwear themſelves: and that he teſtifieth to the things that lye hid, and dark, in our ſecrets from men, and therefore God muſt be called to witneſſe the truth, when any truth is witneſſed by an oath.
As for the formes of ſpeeches uſed in the Scripture, viz. As thy ſoul liveth, 2 King. 2.4. and Verily, Verily, uſed by Chriſt, in John 3.5. they be earneſt aſſeverations, and they do ſtrongly and vehemently affirm truth; and an oath, or oathes taken and uſed as it ought to be, in a right manner, in truth, in righteouſneſſe, and in Judgment, before a Magiſtrate, or in private with reverence, it is a worſhipping of God.
Hereby we are to take notice, Ʋſe. of a foul ſin that many of us are guilty of, and make light, reckoning and account of: For what is more uſuall with many amongſt us, then to ſwear even in their ordinary ſpeech, by the Blood and Wounds of his bleſſed body, namely, by all the parts of the bleſſed body of Jeſus Chriſt; yea ſome by the bread, the drink, the light, the fire, the money, the Croſſe of the coyn, and to ſwear by their faith and troth, and they that ſo ſwear, think they ſwear no great oathes, and ſome ſwear ſuperſtitious oathes, by St. Mary, by S. Anne, and by the abominable Idol the Maſſe, and ſome that ſwear by mincing & detracting oathes, as by Maſſe, by Making, and by Laking, gods ſo, and good lack, is not this common amongſt us, yea too too common in your mouthes? Now by ſwearing thus, what do you but ſin fearfully? that which ought to be highly honoured in the matter of an oath, you diſhonour God exceedingly; yea, take notice of it, you abuſe the things you ſwear by, and put them into the place and room of God, and give unto theſe things what is to be attributed unto God, (as infinite Juſtice, infinite Knowledge, infinite Power,) as if they were able, and of power and knowledge, to know the thing we call them to witneſſe, and as if ſo be they were able to puniſh if you ſwear falſly; a fearful height of ſin: will the Lord ſuffer ſuch a foul ſin to eſcape his puniſhing hand? Will the Lord ſuffer you to place your Faith and Troth in his room, to thruſt him out of his Throne and Seat of Majeſtie? and ſhall not his hand of vengeance light upon you for ſo great a ſin? yes ſurely, without repentance, the hand of the Lord will light fearfully both upon body and ſoul, Jer. 5.7. ſaith the Lord, How ſhall I ſpare thee for this? as if he had ſaid, I cannot ſpare thee for this: for what? thy children have forſaken me: How? they have ſworn by things that are not Gods: by their faith and troths, which are not gods: and in Zephan. 1.5. The Lord threateneth to cut off all, that ſwear by the Lord, and by Malcham: by Maſſe, or by Jeſſe, or by Laking; it ſheweth that they have no grace in their hearts, yea it diſcovereth the curſed corruptions of their hearts and ſoules; and therefore thou that art guilty of this ſin, think upon it: fot thou ſinneſt fearfully againſt God, and be ſure to cry to God for mercy, and for pardon of this ſin; for this ſin, if thou hadſt no more, were ſufficient to throw thee down to hell: Oh but thoſe that ſwear by faith and troth, will ſay, they are no great ſwearers, that ſwear by ſuch like oathes: But I ſay theſe ſins are weighty enough to plunge thee headlong into hell, without repentance, for thou mayſt not ſwear at all, without a calling, and that either before a Magiſtrate, or in private, and then it muſt be with reverence, and a good conſcience, in truth, in righteouſneſſe, and in Judgment, with deliberation, and a Serious conſideration of the Name of God, in ſuch cauſes, as are lawful, namely, the great and glorious Name of God, or ſuch like particulars.
I ſay the truth in Chriſt, and I lye not.] The Apoſtle ſheweth here the ſincerity of his heart, that he ſpake the truth ſimply and plainly, and with an honeſt and upright heart, without any manner of doubling or diſſembling. I will not here enter into the common place of lying, which is not here meant, but take the thing naturally: and hence obſerve.
That truth in word, and ſimplicity of heart, muſt ever go together: Doctr. when a man is called to ſpeak a truth, either in matter of Religion, or Civil cauſes, he muſt deliver it without equivocation, or mental reſervation; the tongue muſt agree with the heart, and the heart with the tongue: a man muſt not ſpeak the truth deceitfully, for ſo the Devil doth ſpeak the truth, with a purpoſe to deceive the ſoules of men: and if men ſo do ſpeak the truth falſly, with a purpoſe to deceive, they lie in ſpeaking the truth; the tongue and heart muſt agree: it is a note of a Child of God, one that is a Member of the Church Militant, and Triumphant, that he ſpeaketh the truth that is in his heart, Pſal. 15.2. But to paſſe by this, onelyonly touching it in a word, That the ſame truth muſt be in the tongue, as in the heart; there muſt be truth in the tongue, and ſimplicity and ſincerity in the heart, without equivocation, or mental reſervation.
My Conſcience bearing me witneſſe,] That is, my Conſcience witneſſing with me, that I ſpeak the truth. Hereby the Apoſtle putteth down one ſpecial office and act of the Conſcience of man; that the act and office of the Conſcience of man is to bear witneſſe, to give evidence and teſtimony: ſo that from hence it is clear,
Doctrine. That God hath placed the Conſcience in the ſoul of man, as a witneſſe of all his words, and deeds, yea of his very thoughts, and of the motions of his will, and of his inward affections, how he ſtandeth affected: For here the Apoſtle bringeth it as a witneſſe that he was truly ſorrowfull, which none but himſelf could tell: and therefore he bringeth his Conſcience as a witneſſe; ſo that the conſcience in the ſoul of man, beareth witneſſe and giveth teſtimony of whatſoever a man doth think, will, affect, ſpeak, or do; and to this purpoſe the Apoſtle ſpeaketh, in Rom. 2.15. of the Gentiles that had not the Law of God, but were led by the glimmering light of Nature, theſe poor Gentiles ſhewed the effect of the Law written in their hearts, their Conſciences bearing witneſſe, and their hearts either accuſing, or excuſing: ſo in Eccle. 7.22. where the Preacher, oftentimes thine own heart knoweth, that is, thy own conſcience witneſſeth, that thou haſt curſed others: do not regard every idle word, thine own conſcience witneſſeth, thou haſt curſed others: and in 2 Cor. 1.12. our rejoycing is this, that we have the teſtimony of a good conſcience, that in ſimplicity, and godly pureneſſe, we have had our converſation, &c. So that we ſee by theſe places, God hath placed the Conſcience in the ſoul of man, as a witneſſe, of whatſoever man doth think, or will, affect, like, or do.
The Reaſon Reaſon. is, becauſe God hath put into the conſcience of man, a power of obſerving, and remembring all things that paſſe from one man to another, and of man himſelf, whether thoughts, or ſpeeches, or actions, either in thought, in word, or in deed: we may ſee it in Joſephs Brethren, they remembred what they had done to Joſeph, even many yeares after they had done it, Gen. 42.21. and in Gen. 50.15. their conſciences do tell them, did not we ſin againſt our Brother? it is an obſerver and remembrancer unto them, even of their thoughts, words and actions: we may ſee it in our own experience, twenty or thirty years ago, do not our conſciences tell us, and witneſſe the evil things done then by us. And in this reſpect the Conſcience may be fitly compared to a Recorder, or Regiſter; That as he hath his pen in his hand, alwaies ready to ſet down whatſoever is ſpoken or done; ſo is the Conſcience a regiſter, to ſet down, remember, and record all our actions, and all our words and thoughts many years agone; yea to witneſſe when it is done, as the Regiſter turneth over his book, and findeth the act done many years agone; ſo is conſcience a witneſſe to us.
Ʋſe. This truth yeeldeth unto us a ſtrong argument againſt the helliſh atheiſts of this time, that do open their black mouthes againſt God himſelf, and ſtick not to ſay in plain termes, that there is no God; this may prove that there is a God, and may wring from them this confeſſion, that there is a God: for why, the Conſcience is a witneſſe of the ſoul of man, and that witneſſe not onelyonly of the words and deeds of men, for of thoſe, men and Angels may take notice, but it is a witneſs of the thoughts of thy heart, and of thy inward and ſecret motions of thy ſoul: now to whom doth that bear record? not to man, or Angels, they cannot take notice of them, but to him that hath an al-ſeeing eye, and that is God himſelf; and the witneſſe of thy conſcience is marvellous ſecret, it is not known to any, but is a ſecret, and that ſecret witneſſe neither man nor Angels can hear, or receive; for neither men nor Angels can tell what is in the heart or ſoul of man, but the ſecret motion of the ſoul God onelyonly knoweth: for if it were not ſo, the witneſſe of the ſoul were to no purpoſe, unleſſe there was one that knew the witneſſe of the conſcience; for the conſcience ſpeaketh not properly, but onelyonly by way of alluſion: we ſay it ſpeaketh, and therefore there is no other but God that knoweth the ſecrets of the heart; and therefore let Atheiſts bark againſt it as much as they can, the very Conſcience that is placed in the heart of man; it is a plain evidence that there is a God: and ſo let this ſuffice to ſtop their mouthes.
Is this ſo, that the conſcience is thus placed in the ſoul of man, as a Ʋſe 2 witneſſe to whatſoever it is, that man doth will, or think, or ſpeak, or affect, or do? ſurely then it muſt follow, that it cannot poſſibly be, that any man or woman ſhould ſin without witneſſe, though they ſin never ſo ſecretly, though it be in the very ſecrets and inwards of their own hearts, that none can diſcern but God alone, the Conſcience diſcerneth it, and ſeeth it; and taketh notice of it, and will manifeſt it in time; if they have but an evil thought againſt God, his Church, or Children, the conſcience is a witneſſe to that very thought: indeed men preſume upon it, and do account it no ſin, if they can do it in a ſecret corner, and have a dark place to act it in from the ſight of men, as Job 24.15. The eye of the Adulterer waiteth for the twilight, and then diſguiſeth himſelf, and ſaith, none eye ſhall ſee him. Alas! though thou couldeſt hide thy ſin from all men and Devils, yet thou canſt not hide it from God, nor from thine own conſcience, that will one day come in as a witneſſe againſt thee, and lay thee open to the ſight of men and Angels, unleſſe God give thee repentance. The Conſcience of man is a tell-tale, it will lay it open, and witneſſe againſt thee: Indeed I confeſſe, that the mouth of the conſcience may be muzzeled, and ſometimes be choaked, and fail in doing the office of it, to bear witneſſe; or a man may lay violent hands upon his own conſcience, and as it were cut the throat of it, for a time, his conſcience being aſleep, or benummed, for cuſtome in ſin taketh away the feeling of the conſcience for a time: and as One ſaith well, The light of the Conſcience may be ſhadowed, becauſe it is not good; but quite extinguiſhed it cannot be, becauſe it cometh from God, and is of him in the heart: by the hand of God, it may be aſleep; and benummed, but it will awake, either in the day of affliction, or in the hour of death, when the Conſcience will be raiſed, and awakened, and will then not ſpare to witneſſe againſt thee: or if it be ſo, that thou doſt dye without any ſenſe or feeling of ſin, thou dyeſt like a ſenſeleſſe ſtone: as it is ſaid of Nabal, his heart dyed within him, ſo it may be, thy heart may be ſo hardened, as that in the hour of death it hath no touch of conſcience at all: yet know this, though thou dyeſt ſo, yet thy conſcience dyeth not, it is a natural faculty of thy ſoul, it cannot dye; and though it touch thee not in the hour of death, yet the day will come; when the Judgment of the Lord cometh, it will come and appear before thee, and then it will ſpeak and not ſpare; it will witneſſe againſt thee the ſins that thou haſt done in hugger-mugger, and in ſecret, and thy diſſembling, and cloſe dealing, either with God or man; thy Conſcience will not then ſpare to ſpeak againſt thee: And therefore in the fear of God take notice of it, and let this ground of truth teach us, to take heed of preſuming to ſin, becauſe we are in the dark; whether Uſurers, or thoſe that travel up and down from Ale-houſes to Taverns in the night to commit ſin, their conſciences go with them: And in this reſpect take we heed of diſſembling, of hypocriſie, of double dealing in the ſight and preſence of the Lord; thou mayſt blear the eyes of men, and deceive them, but thy own conſcience will not be blinded; it will bear witneſſe even of thy boſome ſins; and although it may be mute for a time, yet it will ſpeak, and that aloud too, before the Judge of all the world: Let this therefore work inward ſoundneſſe and truth in the heart, that our Conſciences may witneſſe good before God of us, who knoweth the inwards of thy heart and ſoul.
The Apoſtle addeth further, That the Holy Ghoſt did teſtifie with his Conſcience; My Conſcience witneſſeth with me in the holy Ghost; that is, as it is rectified and guided by the holy Spirit of God, to witneſſe with me holily and truly, as it is ordered by grace, and ſanctified to that end and purpoſe: ſo then the Concluſion is this,
Doctrine. That the Conſcience of man doth then onelyonly witneſſe with him holily and truly, and to his comfort, touching the things that is ſaid or done by him, when it is rectified and guided by the holy Ghoſt, it is the conſcience, and the conſcience ſanctified, that is a true, a holy, and a comfortable witneſſe to man; when I ſay with the Apoſtle the Conſcience beareth witneſſe in the Holy Ghoſt, it is that conſcience that is a true and a holy witneſſe, touching good thoughts, words or actions, the Conſcience regenerate, holy and ſanctified, is only a conſcience that is a comfortable witneſſe.
Reaſon. For why? ſuch as the Conſcience is, ſuch is the witneſſe and teſtimony of it: now a natural conſcience is impure, polluted and defiled, Titus 1.15. to the unbelieving and defiled is nothing pure, but the mind and conſcience is defiled: even the conſcience of a natural man witneſſeth impurely, unſound, and uncomfortable; onelyonly the conſcience regenerate and ſanctified, that is purged and purified by faith, Act. 15.9. faith purifieth the heart: and that conſcience ſo purged and purified, is only a true and a holy witneſſe: and that Conſcience that is ſo regenerate, and ſanctified by grace, it giveth witneſſe and teſtimony of that righteouſneſſe which is called the righteouſneſſe of the conſcience, and is ever joyned unto it, namely, it giveth witneſſe of a true, and ſound, and conſtant purpoſe in the heart, ſeconded with a holy endeavour and careful uſe of all good means, not wittingly, nor willingly to ſin againſt God, in any thing, but to labour to pleaſe God in all things whatſoever; this is the witneſſe of a pure conſcience, Heb. 13.18. We are aſſured that we have a good conſcience in all things, deſiring to live honeſtly: and this was the witneſſe of the Conſcience of the good King Hezekiah, that he was able (his conſcience being regenerate,) even upon his death-bed to ſay, Now Lord remember how I have walked before thee-with an honeſt and a good heart, Eſay 38.3. he had walked before God with a perfect heart, in the truth of his ſoul: here was a regenerate heart that thus teſtified, how he endeavoured not to ſin againſt God: but to pleaſe him in every thing; ſo that by this it appeareth to be a truth. that the Conſcience of man then doth only witneſſe holily and truly, when it is rectified by grace, then is it a holy witneſſe of our thoughts, words, and actions.
Ʋſe. This ſerveth to diſcover unto us, that many deceive themſelves, even touching this witneſſe, the witneſſe of the Conſcience. Many there be, that think of their conſciences witneſſing holily and truly of the good things ſaid or done by them, when indeed and in truth, there is no ſuch matter; when their Conſciences telleth them, that they pray and hear Sermons, as the conſciences of all erring ſpirits, Papiſts, and Anabaptiſts, Familiſts and others, their conſciences cannot witneſſe truly with them, and holily, they fail in their Judgment, and their conſciences muſt needs be erroneous, and ſo cannot poſſibly afford them any true comfort: ſurely they think they do exceeding great ſervice to God, but they are deceived; and their Judgment is erroneous. But to draw near unto our ſelves; Thus ſtandeth the caſe with all unregenerate perſons, and ſuch as be in their natural eſtate; the conſciences of unregenerate perſons do many times witneſſe much good, in reſpect of the good things ſaid or done by them: Their conſcience telleth them, oh they have much good, and great comfort in hearing the Word, eſpecially if they live a civil honeſt life, and be free from groſſe ſins, and deal juſtly and truly with men, their conſciences telleth them that they are in a marvellous good caſe, and you cannot drive them from it: for why? their Conſcience telleth them ſo, that they are no Drunkards, no Theeves, no Swearers, and God is well pleaſed with them, and they have much good and comfort by the teſtimony of their conſciences. But their Conſcience doth witneſſe falſly, ſo as the Prophet ſaith, a deceitful heart hath couſened them, Eſay 44. and their Conſcience cannot poſſibly truly witneſſe any comfort to them: For the good things they have done, be they the beſt works, or words, or deeds done, that poſſibly can be ſpoken or done, their conſcience cannot truly witneſſe, ſo long as they be unregenerate: and therefore to conclude this point, If thou wouldſt have thy conſcience to witneſſe holily and truly and to thy comfort, never reſt untill thou find that thy conſcience is ſprinkled with the bleſſed blood of the Lord Jeſus Chriſt, Heb. 9.14. which is able to purge thy conſcience, and that thy heart is purified by faith, and ſanctified by grace; and then thy Conſcience will witneſſe with thee in the Holy Ghoſt, otherwiſe it is but a deceitful conſcience, that maketh men ſoothe up themſelves, and eſteem themſelves in a holy and good eſtate, without cauſe.