Commentary on 2 Corinthians 1, Commentary · Commentary on verse 18
VERSE XVIII.
As God is true, our Word to you was not yea, and nay.
THe Apostle in the former Verse having laboured to clear himself from the imputation of lightnesse and inconstancy, that he did not come to them as he had promised: and from an imputation likewise of policy for himself, that he did purpose things according to the flesh, which is the cause of inconstancy, of yea, yea, and nay, nay: he comes now to that which he more intended then those particulars: for he was content to be thought to have disappointed them in the matter of his journey: but that which he aimes at was to stablish them in this, That his doctrine was found, As God is true, our Word to you was not yea, and nay. Perhaps I promised to come, and did not; it is true: but my preaching was not yea, and nay; all that I taught was found, and certain, you may build your soules on it, it was yea. He labours to draw them to be perswaded of the certainty of his Ministery, as being very unwilling that a defect in his promise about a businesse of the world, should weaken their faith in the truth that he delivered as a Minister.
As God is true, our Word to you was not yea, and nay.
He seems to make a difference between yea, and nay, in Civill things, and in Divine: there is a difference when a holy man speaks of the things of this life, and when he speaks of Divine truths. S. Paul promised to come to them, he meant it honestly, and did intend it; but it was subject to alteration: because God stops our purposes in this life, yea, our good purposes many times. Good things may have variety, one good thing may be more convenient then another. And the cause why he came not to them was not his inconstancy, but their unfitnesse; it was from their corruption in manners, and in doctrine: they were not ready, as he saith after, he came not to spare them: they were unfit till they were humbled with his former Epistle; and then when they were humbled he purposed to come. But now in Divine truths, what things he spake to them concerning grace, and glory, that was certain, Our word to you was not yea, and nay.
A question may be moved briefly, how S. Paul could be deceived in his journey, and not in his doctrine; being so good a man led by the Spirit of Quest.God, how could he promise to come, and yet did not?
I answer, the difference is much between these two. S. Paul had three persons on him.Answ. S. Paul sustained three persons.
| He was a | Man. |
| Christian man. | |
| an | Apostle. |
As a man, he was subject to all things that men are subject unto, that is, he desired in truth of heart to come and visit his friends; he purposed a journey, with a reservation that God might hinder him: and so as a man he might have a yea, that is, a purpose to do a thing; and afterward a nay, upon the uncertain event of the things of this life: so as a man he purposed to come. Nay, as a holy man he purposed a journey to a good purpose, to stablish them: but with a reservation, if God permit; God might stop his journey. But as an Apostle, he taught other things, then speaking of journeys; that he spake of onelyonly as a man, and as a holy man, alway supposing the condition of humane things, and under permission, if God permit. But as an Apostle he was not yea, and nay, there he was certain. As an Apostle he spake Divine truths, and was guided infallibly by the Spirit of God; he delivered truths without all conditions, and exceptions: as an Apostle he did not admit of any such uncertainty. There is an eminency, and excellency in Divine truth, it is stable, and firm, and not subject to variety, and inconstancy: so his doctrine as an Apostle was alwayes yea.
For his journey, and coming to them, he promised his journey in veritate propositi, in the truth of a good purpose of a friend: but as he spake of Divine truths, he spake of them in the certainty of the Divine Spirit: in the one, he spake in the certainty of truth; in the other, in the truth of affection. As a man, he spake in the truth of a good affection he bare to them; but as an Apostle he spake in the certainty of Divine truth.
And you must know this, that God as he used the Apostles, and excellent Holy men are but men.men to write his book, to write the VVord of God, to be his Penmen, yet he hindred them not to be men. As he hinders not godly men to be men, but at once they may be Saints, and men; so Saint Paul as a good man desired to see them, with a reservation: but as an Apostle he was guided by a certain infallible assistance of Divine truth.
Nathan, as he was a man gave David liberty to build the Temple, he was over-shot in it something: but then he goes to God, and consults with him, whether he should, or no; and then Nathan gives David another advice.
So the Prophets, and Apostles, as men they might be alterable without sin: For God will allow men to be men, and subject to mistakes. For Nescience, not knowing the possibility of things to come, is no sin in man; Not knowing things to come, no sin.because it is an unavoidable infirmity. So that S. Paul as his usuall manner is in promising things to come, things of that nature he promiseth them under reservation, and permission, if God permit, if God will: and he doth not sin, though he be frustrate of his intention.
It is not the onelyonly part of a wise man to divine what will be. Saint Paul had not providence to see whether his journey should be crossed or no: but out of a Christian intention, he resolved to come, if God did not crosse him; that was as a man, and a good man. But as an Apostle his doctrine was without ifs, and ands, without exception as we say, if God permit, &c. No, (saith he) As God is true, our word to you was not yea, and nay. So in the Difference in the things delivered by Apostles as Apostles, and as men.Apostles we must consider a difference of Divine truths that they delivered as Apostles, from those things that they purposed as men, and as holy men, those were subject to be crost, and without sin too. For God will have men to be men, that is, variable creatures, and such as cannot promise themselves for the time to come any certain thing.
It is Gods prerogative to know things to come: we may know them by their causes, we may know when there will be an eclipse a hundred yeares hence: but to know what weather there shall be, as we may know the eclipse, we cannot: because there is nothing in the cause; I say, God will have men to be men. S. Paul may promise holily, with a reservation to God, as a man, and as a holy man, and without sin too; but as an Apostle in his doctrine he was not so: but as God is true, our word to you was not yea, and nay, but constant as God himself; that shall suffice to satisfie that. Therefore S. Paul makes the difference, I promised to come, but I did not: but as God is true, our word to you was not yea, and nay.
Our voyage to heaven, and the reference we have to a better life stands Our journey to heaven certain.not on uncertainties, as the things here in this world. Saint Paul's journey to Corinth might be frustrate; but S. Paul had another course to heaven: his religious course stood not on uncertainties: whatsoever he taught in a Religious course, it was yea; as he saith in the next Verse, Christ the Son of God whom we preach, was not yea, and nay, but yea; that is, infallibly true, perpetually true, necessarily, eternally true.
As God is true, our word to you was not yea, and nay.
Saint Paul labours to stablish them therefore in a good conceit of his Men prone to censure mens callings for particular actions.Ministery; and that made him indeed so much decline the suspition of inconstancy in other things: Because carnal men are prone to think a man in his calling, even a Preacher in his doctrine to be unconstant, if he be so in his common course.
Saint Paul knew their corruption was such, that from a suspition of lightnesse in his carriage and common course, they would rise to a suspition of his doctrine: therefore he was so curious to avoid the imputation of lightnesse in his journey; because he would avoid any imputation of lightnesse in his doctrine. That is it which he more aimes at, he stands not on the imputation of lightnesse in his journey, or such matters; but he knew Saint Paul's care to fence his doctrine from suspition.the corruption of men is such, that if a man fail in common things, presently they think he is so in his calling. Full of false surmises, and suspitions is the nature of man; and as a man is once; they gather him to be so alway: therefore he deceiving them in not coming, they might think he would do so at other times too; that makes the Apostle labour to clear himself, but especially his doctrine from all suspition.
As God is true, our word to you was not yea, and nay.
Here is a truth:
And the seal of it.
His averring the truth is this, Our word, our preaching, as it is in the margin: Our word, as it was unfolded, it was not yea, and nay, it was not uncertain.
And the proof, and seal of it, God is true, as it is in the Original, which is made up in the English tongue, As God is true, it is in our translation; but in the Original it is, God is true, and as he is true and constant, and faithful, so our word is constant, and faithfull, you may build on it: As God is true, as God is to be credited, and believed, so my word to you is to be credited as yea, as a certain doctrine that is not yea, and nay. It is a kind of an oath.
As God is true.
The holy Apostle here seales it with an oath.
What is an Oath?An Oath what.
An oath is a Religious calling of God to witnesse, or to be a Judge in doubtfull things.
It is in doubtful things a calling of God to be a witnesse of the truth we speak, and to be a revenger if we speak not true. It is to call God to witnesse, and to judge, to makes him testis, & vindex. S. Paul here calls God to witnesse, God is true, and as verily as he is true, our Word to you was not yea, and nay.
You know oathes are either as we say, assertory, to aver a thing: Or promissorie, for the time to come to do this or that: and they are either imposed, Kinds of oathes.or voluntary. Now this is an assertorie oath, not a promissorie: he avers, and avoucheth peremptorily, that as God is true, his Word to them was not yea, and nay, but yea. And it was a voluntary oath: for no body exacted it of him; but he saw there was a necessity to stablish them in the certainty of the doctrine he taught, to seal it with an oath, that they should as well doubt of the truth of God, as of his doctrine; As God is true, my word is true.
Jeremy the Prophet hath three conditions of an oath, Jer. 4. …. It must be Conditions of an oath.in truth, in righteousnesse, and in Judgment.
In truth, we must speak, and swear true things.
And in judgment, necessary things, with discretion.
And in righteousnesse.
Now S. Paul observed the conditions wondrous well here. For S. Paul doth it in a true matter; and in judgment: for he was forced to it.
An oath is never good but when it is necessary; not to seal up every idle An oath not good, unlesse necessary.discourse; as if men would make every thing they say to be as true as an oath. Indeed the life of a man should be an oath: the life of an honest man is an oath, as true: but we must not call God to question for every idle impertinent thing; S. Paul saw it necessary to call God to witnesse it was true, and necessary.
I will not enter into a large discourse of an oath, because afterward I shall have better occasion to speak of it. OnelyOnly thus much at this time: S. Paul here useth it, he thinks it to be necessary, to establish their minds the better in his Ministery, and a good conceit of it that it was constant. God is true, our word to you was not yea, and nay.
Therefore in such a case we may not make scruple of an oath; If it beQualifications of an oath.
In
Charity.
Piety.
Necessity.
In Charity, in matters of controversie of Civil life.
In Piety, to establish matters of Religion.
And in matters of Necessity, that cannot be determined otherwise, there is no scruple to be made of it.
And where we are bid not to swear at all, that is, not in ordinary course, or not to swear by creatures: but if we do swear, it is a part of Gods service, What meant by the prohibition not to swear at all.we must swear by him. And indeed it is a service of God, and to good purpose, when Christians swear to stablish, and determine truths that otherwise are doubtfull,
They were doubtfull of S. Paul's doctrine, and his person; saith he, To put you out of doubt of the truth I speak to you, I dare call God to witnesse, it is true, and sound. The Apostle doth so once after in this Chapter, therefore I reserve the further handling of an oath to verse 23. because the word there is more infallible, I call God to record upon my soul, &c.
The next thing I observe hence is this, That
The believing that Gods Word is Gods Word, and is certain, it is a matter of Observ. A matter of consequence to believe Gods Word is certain.great consequence.
It is of great consequence, for Gods people that look to be saved, to be stablished in their opinion, and judgment of Divine truth, that it is certain, and not flexible and mutable, according to our wills, and conceits, and dispositions, but is yea, alway the same, as God himself, the Authour of it. For laying this for a ground that I said before, that S. Paul takes God to witnesse, he would not enterpose an oath, but in a matter of great consequence: therefore it is a matter of great consequence to be setled in this, that the Scripture is Divine truth, unalterable, and unchangeable.
An oath is never good (as I said) but when it is necessary. It must not onelyonly be in truth, but there must be a necessity. It must not only be taken in righteousnesse, but in judgment, a man must do it in discretion; when the thing is not determinable any other way: Therefore it is a matter of great consequence, that men take the Word of truth not to be as the Oracles of Apollo, and of the Devill, true one way, and false another. The Devil would escape the imputation of a lie, though he be a liar: but Gods Oracles be Divine, they be yea: And it is good that we think them to be so, to be constant, undoubted, certain, and unmovable. Therefore the Apostle seales it with an oath: he would not seal a slight truth by an oath, but saith he, As God is true, our word to you was not yea, and nay, &c.
And Saint Paul saw a disposition in them to suspect the truth of God, as indeed we are proner to believe the lies of our own hearts, and the suggestions of Satan, and the counsell of Politicians, of carnall friends, then to believe God himself. Therefore partly for the indisposition in us; and partly for the great exigence, and necessity of the thing, to believe that Gods Word is his Word, that it is truth, he seales it with an oath, God is true: It is a point of great consequence.
The reason is, God can have no service else, and we can have no comfort.Reason. We cannot else resist temptations to sin.
If we do not believe the Word of God to be undoubtedly true, in great temptations, and assaults, what armour of proof shall we have? we can have no comfort, nor grace: For sometimes subtile, and strong temptations to evill come, if the Word of God be not more undoubted to me, then the present profit, or pleasure, or whatsoever: if the temptation be ready, and I be not built on, and settled on some grounded truth that I know to be true as God is true; when the temptation is strong, and our faith weak, where are we? a man presently yields to base lusts and temptations.
And so in matter of danger, and despair; when a man is tempted to despair, Or to despair.if he cannot build on this, God is true, and his Word is as true as himself, he will not the death of a sinner, &c. here a man is swallowed up.
It is no matter how strong the foundation be, if the building on that foundation be weak. If a strong man stand in a slippery place, down he falls; if a man stand slippery, and have a weak standing on a strong place, on a strong foundation, if he have a weak building on a strong foundation, he shall soon be cast off. So, the Word of God is true in it self: but if we be not perswaded so, that it is infallibly true, that it is alway yea, we shall be shaken with temptations. When we are tempted to sin, the temptation is present, we are sure of the temptation: if we be not more sure of somewhat against the temptation, somewhat out of the Word to beat back the darts of Satan, when we are tempted to sin, and to despair for sin, down we go: and therefore it is a matter of infinite consequence to be perswaded of Divine truth.
What makes many as they are in courses that are corrupt in their callings? nothing but this, they stagger, whether it be true or no that there Ground of going on in sin.shall be a Judgment: they stagger whether it be true or no that the Scripture saith: if they were perswaded that it were yea, as true as God is in heaven, as true as they have soules, so their soules must be called to Judgment for that they speak, and do; would they do as they do? Therefore S. Paul stablisheth them by an oath, God is true, and as God is true, our Word to you was not yea, and nay.
Therefore take in good part with thankfulnesse the means that God hath ordained to strengthen our faith, and assurance of the Word of God, and the Use. To be thankful for means of strengthening faith in this.Promises of God. Therefore he hath appointed the Sacrament for that purpose. I say there is nothing in the world so strengthened as the soul of a Christian, if he give himself to Gods truth to be ruled by it. For if we will believe God, we have his promise, That Whosoever believes in Christ shall not perish, but have everlasting life; rich promises, precious promises, as the Scripture calls them. We have not onelyonly promises, but they are sealed with an oath: Now an oath is an unchangeable thing, Heb. 9. 16. we have promises, and oath, that we might have strong consolation; whatsoever might secure man we have. Besides his oath we have his seal, his Sacrament. It was his love to condescend to make any Covenant with sinfull creatures, that upon any terms he would give them life everlasting. It was a higher degree of love to set Christ to be the foundation of this peace, and of this Covenant, that now God and we may be at peace with satisfaction to Divine Justice, that he is the foundation of the peace between God and us: Now God may be mercifull without wrong, without impeachment to his Justice; that is a higher degree of mercy, to enter into Covenant, and to give Christ to be the foundation of all. And then it is a higher degree then that to secure us of the Covenant that Christ is ours, to seal the Word with an oath, and with the Sacrament which is the seal of the Covenant; what could God do more?
What a horrible sin therefore is unbelief, that we should tremble at, to call Gods love, and truth in question! But yet we are prone to it; or else why did Christ ordain the Sacrament to strengthen and stablish our faith, and to confirm us, but that he knew our propensenesse to unbelief.
In the time of ease and prosperity, it is easie to think, God is merciful, and Christ died; but in the time of temptation, all is little enough to shore and prop up the faith of a drooping Christian. Therefore God out of heavenly wisdome, and love to us hath appointed these Ordinances for the strengthening of our faith. And all is to no purpose, unlesse our faith be strong in the Promises; as Saint Paul takes an oath, to build them on the Promises he taught them. And so all is little enough, oath, and promises, and seal, &c. Therefore we should with all reverence attend upon Gods Ordinances, for the strengthening of our faith. But to come to the words themselves.
As God is true, our word to you was not yea, and nay.
Take the words out of the form of an oath, and the Proposition is, That
God is true, and faithfull.Doctr. God is true, and faithful.
In this link of the sentence, God is true; First it is true that God is, he is truly God, his nature is true, his properties true. Likewise God is true and faithfull, not onelyonly in his nature, and properties, but in his free decrees, in the things that freely come from him. It was free for him to make promises of salvation, or no, as it was free for him to make a world, or no, and whether he would redeem mankind, or no: but when he had promised, except he should deny himself, and his truth, he must send Christ. So in all the free promises of forgivenesse of sins, and life everlasting by Christ, if we believe in him, we say they are certainly true, because God that is true hath promised: God is true in his Nature, and true in his free Promises, and threatnings; he is true in his works, true in his Word, every way true. He is true in his nature, all is true within him, and without him: if any thing could change him from within, he were not himself, he were not God. And from without there is nothing can change him: for there is nothing stronger then God. God is true in all his purposes, true in his free and voluntary decrees. It was free for him to decree, but having decreed, there is a necessity of performing; it is of the necessity of his nature as he is God. He is true in his free decrees, they are not free in regard of the event, but in regard of the Original, as I said; he might have made a world at the first, or no, and have redeemed mankind, or no: but having made these decrees, of necessity as he is God he must be true in his free decrees.
There is a subordination of truths, whereof one is the cause of all the rest. Now all depends upon this grand truth, God is; it is the first truth that ever was of all truths in the world, in heaven and earth, that there is a God, that there is such a thing, such an excellency as God, the Authour of all things in nature, the Authour of all things in grace, and glory. I shall not need to prove this fundamental truth, this Truth of truths, that God is: It infers all other truths. For grant this, that God is, and a man must needs grant that that followes upon it, that God is as a God should be, that is, unchangeable, eternal, immutable, almighty, al-sufficient, and all the blessed attributes, that he is the authour of all good in the creature, that must needs follow, God is the first truth: and then God is so and so as becomes a God. And then this must follow in the next place, that he is a God immutable, and unchangeable, he must be so in all the manifestations that come from him, in his free decrees, and in the outward manifestations by promises, and threatnings, and whatsoever; and therefore God is true immutably, and unchangeably true, or else he were not God; he cannot be otherwise and be God. A man may say of a man, he is a liar, and yet he may be a man: a man may be a man, and a good man, and yet be unconstant, and changeable, because he is a creature: but to say a God, and not to be true, is to say a God, and not a God: of the necessity of his nature he God true out of necessity of his nature.must be true. It is not of the necessity of the nature of man to be true, he may be a man, and be a liar: Every man is a liar; because it is not of the essence of man to be true: but God is true out of the necessity of nature, he cannot be God if he be not true; because God cannot deny himself. Man is changeable, because he is a creature, as Damascen's speech is, All things created are mutable, and man as a creature is changeable: a man therefore may be alterable, and false, and be a man; but God cannot be so, and be God.
It will be objected, that God hath threatned oft, and hath not performed: as we see in the Ninivetes, and Hezekias in his sicknesse, and so in many Object.others.
But the answer is easie, God is true in all these: for Gods Promises that come from his truth; they are either absolute, or conditional. The absolute Answ. Promises absolute, or conditional.are those that have nothing annexed to them, but shall certainly be. As God would have sent Christ without all conditions, Christ should have come without all peradventure as we say. But now some promises have conditions annexed to them: if a Nation repent of their sins, God will repent of the evill he hath threatned, as it is in Jeremy. Now those threatenings that are on condition of repentance, if the condition be performed, the sentence is reversed. All the Promises are made with exception of the Crosse, all must suffer before they come to heaven, and be glorified: Now all the Promises with the exception of the Crosse are conditional. So God is true both in his absolute Promises that are made without condition, and he is true in his conditional Promises; because where he performs the condition, he will perform likewise that that is tied to the condition: he changeth his sentence sometimes, and his threatening, but not his decree: for his purpose and decree is to forgive and reverse the sentence, if we repent. I say, it is a clear truth, that God is true, unchangeably, and immutably true.
And it is the prime truth of all truths, that God is, and God is true. As we say of the heavens, unlesse the heavens were moved, there would be That God is, and is true, the prime truth.no motion in the earth: For if the Sun had not a motion in the Zodiack up and down, where were Summer and Winter? If he had not his course, where were night and day? The vicissitude and entercourse of all earthly things? If the heavenly motion were not, nisi moverentur, &c. if those did not move, we could not move, because we depend upon that. So unlesse it were true, that God were, there is a God, and God is unchangeably true, there would be nothing true in the world: for all truth is therefore true, because it is answerable to that exemplar truth that is true in God, answerable to Gods conceit, and decree of things.
This I observe the rather, because it is a fundamental thing: it doth wondrously stablish our faith in Divine truths, when we know it comes from God that is true. If we would seek for evidences of our faith, then we must go within us, and see what love, and what hope, what combat between Evidences of faith in us, ground of it out of us.the flesh and spirit there is; but if we look for any thing to stablish our faith, go out of us, consider the unchangeable truth of God, whose truth it is.
God as God creating a reasonable creature, he must give him some revealed truth, he could not be worshipped else. How must we know this revealed truth whereby he will be worshipped by the reasonable creature? (for no man will be served by his servant as he pleaseth) how shll we know these certain truths? because they come from his nature. God is true; and as God is true: so our word to you was not you, and way, that is, it was true. There is the same ground of the certainty of Evangelicall truth as there is of God himself to be true.
To add a little further in the Point, consider the truth of God every way, the faithfulnesse of God, as it signifies in the originall, as God is faithful. Consider what relations God hath put upon him in his divine truth, how he will be thought on. And then bring those relations to his nature: for there we must pitch at last. What is he to us? and how hath he revealed himself to us? Thus and thus. What is he in his nature? So, and so: and there we must rest.
For instance, The Lord hath made many promises, who is it that hath made them? he that is true, and unchangably true: there the soul rests in the nature of God. But what relations hath he put upon him? he is a God, and a Lord, and a Judge, and a Father, &c.The relations of God to us comfortable from his truth.
Now as he is God, he is true, therefore he will do all things that a true God should doe; he will uphold his creature: while he will have his creature continue, he will give it life, and being, and motion.
And as a Lord he will do with his own what he list, and it is not for us to contend with him why he will do this or that, why he makes one rich, and another poore. He is Lord of all, and a true Lord; therefore we must give authority to this true Lord.
And then as he is a Judge, he corrects men for sin, and rewards them for the good they do. As a Judge, sometime he punisheth them inwardly in conscience, sometimes outwardly. All the good we have is from this, that he is a faithful, and true God; therefore there we must rest. He is a true Judge, he rewards every man according to his works, whether they be good or evill.
And so in the relation of a Father, he is a true Father, he corrects when time serves, he rewards and encourageth when time serves, he gives an inheritance to his Children, and hath pity and compassion on his Children when time serves; He is a true Father. Other fathers do this and that out of passion, not out of truth and goodnesse: but he doth. So when we consider God in his relations, consider of the attribute of his truth.
All truth, in his Word comes from this, God is true. This truth is sealed by this, that our truth to you, our word to you was not yea, and nay, uncertain: Gods truth is not uncertain and variable. There is no shadow of change in him, and his Word is like himself. We say usually in the word of an honest man, and that is something, In verbum S…rdotis, in the word of a Priest, it was accounted in former times a great matter: it should be so indeed. In the word of a King is a great matter. But when God saith in the Word of a God. The Word of the Lord hath spoken so, It is not yea, and nay, it was not flexible, and doubtful, because it is the Word of him that hath the command of all that he saith, it is his VVord that is Lord of Heaven, and Earth. Now when he that saith a thing is the Lord of Heaven and Earth, he is Lord of his own Word, therefore what he saith is not yea, and nay, uncertain: for he can make good what he saith. There is the same ground of Evangelicall truth, as there is of God himself to be true. I will speak no more in the unfolding of the Point, it is plain that God is true.
Is this true, that God is true, that he is truth it self? then many things issue from hence: It is a ground of many other truths: It was the ground of all the Uses that S. Paul makes of the Word of God, it is profitable every way. I will name some principall, to avoid multiplicity in a plain Point.
God is true, and his Word is true; hereupon the threatenings of God Use 1. Gods threatenings true.must needs be true, even as true as God himself. If this be so, then unlesse we will make another Scripture, another Word, this Word is yea. That Word that threatens sin, that Idolaters, and covetous, and wantons shall never enter into the Kingdome of heaven, (Be not deceived, saith the Apostle,) that Word is yea, it is true. God is true: this must follow therefore, that whatsoever he saith is true; therefore his threatenings are true. It is a truth that hath influence into all other truths whatsoever, that which is prefixed here by S. Paul, not onelyonly as an oath, As Gad is true, so his Word is not yea, and nay, but certain: but I say it hath influence into all other truths whatsoever; threatnings, promises, directions, all are therefore true, because God is true.
Therefore those that shuffle off the threatnings, and think they shall do well, and blesse themselves, Gods wrath shall smoak against them: for God must alter his nature, and his Word must be altered, or else his judgments must stick on them to death and damnation without repentance. If God should not be avenged on ordinary swearers, and blasphemers; if adulterers should live in such sins, and ever come to heaven, they must have another God, and another Word of God; this hath said, they shall not enter into heaven that live in these sins. If it be true as God is true, what horrible Atheisme is in the hearts of men, to think that God will change his nature, though they do not change their course, and that the Word of God shall alter, though they will not alter? what hope can prophane blasphemous persons have that make but a trifle of swearing, when God hath said they shall not go unpunished? and those that live in a filthy course, when God hath said, Whor emongers and adulterers God will judge? without horrible atheisme how can these men hope for favour from God, when he hath sealed his Word with this, that as he is true, and truth it self, his Word is true, they shall never enter into heaven?
So again, if this be true, that God is true, and his Word thereupon is not yea, and nay, it serves to comfort us, many wayes.Use 2. Comfort.
When we are oppressed in the sense of sin, If we confesse our sins, he is merciful to forgive our sins: he that is true hath said it, whose Word is not yea, and nay, but yea, trust to it. If we doubt of perseverance for the time to come: he that hath begun a good work, will perfect it to the day of the Lord. He is yea, and his Word is yea; he is true, and his Word is true.
Again, hence for our judgment we learn this truth, That the Word of God hath the same ground of truth as God himself, therefore it is the Judge Use 3. Gods Word Judge of all Controversies.of all Controversies: of all things questionable in Religion, the Word of God is Judge; because it is not yea, and nay, but yea, and it is true, as God is true. And it is Judge of this controversie too, whether it be the Word of God?
The question between the Papists and us is, whether the Epistles, and the Prophets be the Word of God, or no? whether is it or no?
I answer, from Apostolical testimony, S. Paul saith, As God is true, his Word is true, the true Word of God; and All Scripture is given by inspiration. The Word of God therefore is the Judge of all Divine truths; because it is most certain, even as certain as God himself.
What are the properties of a chief Judge?Properties of a Judge.
He must be true without errour: authentical without appeal, such as can from himself without a higher determine. He must be infallible without perill of errour. All these belong to Gods truth.
It is yea, it is true without errour, it is alway yea. And then it is authenticall; there is nothing higher but God himself, whose Word it is; and it hath the same authority that himself hath, As God is true, so it is true. It is authenticall without all appeal, we cannot go higher then God himself in his Word. We cannot call God, or Christ from heaven,; he hath left us his VVord, and therefore it is to be credited of it self.
And it is infallibly true without danger of errour, one depends upon another, As God is true, so our Word is true. If God be true infallibly, this issues by consequence, that the Scripture is the Judge, and infallibly true without danger of errour.
Hence we may know what to judge of that Romish assertion. There are No other Judge alway yea.no other Judges in the world can be said to be yea alway.
Councels are not alway yea, they are yea, and nay; what one Councell hath set down, another hath reversed. In the Councel of Basile the Pope was above the Councel. In another Councel, that is above the Pope.
So one Popes decrees thwart another. The Popes are yea, and nay, and not yea; for many hundred years they laboured to crosse and thwart one another. So Councels, and Popes are yea, and nay, and not alway yea.
Traditions of the Fathers are yea, and nay, and not alway yea; they thwart themselves. S. Austin the best of the Fathers, to whom the Church is most chiefly beholding of all the rest, he was yea, and nay. Doth he not retract? He wrote a book of Retractations of his former opinions, then he was yea, and nay, and yet a holy man. That which is the Judge of controversies must be yea, that is, infallibly true, authentically true, that there be not a higher. From all others, from Fathers, and Councels, there may be appeal to Scripture; but from Scripture to none: because it is the Voice, and Word of God. All things else are yea, and nay, they are changeable, and they may be so without prejudice to the being of them. A Councell may be a good Councel, and unconstant in many things. Fathers may be holy Fathers, and uncertain: it is onelyonly the prerogative of God to be infallible like himself, unchangeable in his nature, and his Word is like himself.
Hence likewise issues this, That whatsoever agrees not with the Word of Use 4. What agrees not with Gods Word, is false.God which is not yea, and nay, is false and naught; Therefore those opinions of the Church of Rome, that say they cannot erre, if they be not yea with this yea, then they are not yea: for onelyonly the Word of God is not yea, and nay, but onelyonly yea; that is, onelyonly certain, and true. All other Religions that are not Divine, are yea, and nay. Popery is not grounded upon the Word of God, because it is yea, and nay, that is, it is uncertain. See how they crosse many wayes this Word of God that is alwayes yea, and true as Popery crosseth the Word of God.God himself is true.
Is it yea, that they saw no Image of God, and therefore they must make and worship no Image? Nay, saith the Church of Rome, they have a nay for this yea; they will make Images, and worship them, the Image of Mary, and other Saints. Yea, (saith the Scripture) drink ye all of this: Nay, (saith the Church of Rome) they have a nay for this yea, only the Priest must drink the wine. Let the Word dwell plenteously in you, is the yea of Scripture. The Church of Rome hath a nay for this yea, it is dangerous for the people to read the Scripture, and therefore they are forbidden it. VVe must pray with the understanding as well as with a good affection, 1 Cor. 14. that is, we must know how we pray; it is proved at large excellently. Nay, understand, or not understand, so the intention be good, (saith Rome) pray in Latine, or howsoever, there is their nay to this yea. Let every soul be subject to the higher Powers, is the yea of Gods Book, therefore the soules of the Clergy, and whosoever: The Church of Rome hath a nay for this yea, therefore their doctrine is bad: for only God is true, and his VVord is only not yea, and nay, but alway yea, infallible; therefore that which is contrary to it must needs be false. If onelyonly yea be true, then that which is contrary to it must needs be false.
And likewise again, if Gods VVord be not yea, and nay, that is, not unconstant, Popery contradicts it self.then whatsoever is unconstant, and thwarts it self in contradictions, is not Gods VVord. Popery is full of inconstancy, full of contradictions to it self.
First, besides inconstancy, and uncertainty, it is full of contradictions, it is yea, and nay: for a body to be in many places at once, and yet a true body; to be in a hundred, in a million of places at once, as they would have Christs body to be in the Sacrament, here is to be, and not to be; a body, and no body, for it hath not the properties and quantity of a body: for a body can be but in one place at one time; here is yea, and nay.
For Christ to be a perfect Redeemer, and yet notwithstanding to need the help of other Mediatours and Intercessours, here is yea, and nay: it is a contradiction.
That the Church of Rome is the Catholike Church: if it be Roman, it is not Catholike: The universal Catholick Roman Church, it is as much as the universal particular Church: it is a contradiction, one thing overturnes another.
The sacrifice of the Masse, an unbloody sacrifice: a sacrifice is the killing of a thing that was alive; a sacrifice is with blood: the offering of Christ in the bread, is an unbloody sacrifice: a sacrifice, and not a sacrifice: here is yea, and nay, a contradiction. So that besides their thwarting of Scripture, they thwart, and contradict themselves in their fundamentall points, they are yea, and nay.
And then they are full of uncertainties, they are not undoubtedly yea. There is no Papist in the world would end his dayes so, if he be not Popery full of uncertainties.drunk, if he be advised, if he be not surprized with passion, if he do not forget himself. Come to a Papist, and ask him, what? are the main points of Popery that you believe, alwayes yea? Can you say when you confesse your sins, that you confesse all? No; can you then say then you have a perfect absolution, that depends upon your confession? No, it is an uncertain thing. What an absutd thing is Popish Religion? it wracks the conscience of people.
Can you say that the Priest intends consecration in these words, This is my body? No: and if the Priests intention be not there, then Christ is not there, and then you are Idolaters. Can you tell certainly that Transubstantiation depends upon his consecration? No, how full of uncertainties, and contradictions is Popery? you cannot say the Points of Popery are alwaies yea. Perhaps they are yea in life, but are they yea in death? It is yea in life, that they merit salvation by works, but is it yea in death? No; Bellarmine disclaimes it, It is safe not to trust in our own merits for danger of vain-glory, &c. but to trust onelyonly in the mercy of God in Christ. So their doctrine, it is yea in life, to sin by, to live riotously by, but then it is nay in death, they reverse it if they belong to God: they disclaim their works, and other things, and cleave onelyonly to Christ, and there is hope of them that have grace truly to do so. So their doctrine is not yea, that in life and death they can stick to.
To go on a little further, to lay open the grossenesse of their tenents, and the danger of their Religion. (We are better bottomed then they are, which make the Word of God our rule, and ground, that is not yea, and nay, but yea.) The Canonization of Saints. The Pope, he makes Garnet a Traytor, and Thomas of Becket, Saints: how can he know that these were Saints that he Canonizeth? he that makes a Saint must know the hearts of men, and search the heart; for the truth of grace is there: now it is the priviledge of God to know the heart: So that Popery is full of uncertainties, and pitifull perplexities.
Indeed they maintain the doctrine of doubting, that we must doubt; as if our nature were not sufficiently prone to doubt, but we must get arguments to make us doubt: as if it were needful to have infirmities to stablish grace in us. Alas, we are too prone to doubt, and the Devil is ready to make us stagger in the time of temptation.
Again, the Invocation of Saints it is a Point wondrous full of uncertainties: Can they know and say certainly that the Saints hear them? They cannot know that one Saint having a finite power should hear a hundred Petitions at once. A finite creature hath but a finite power to hear one thing at one time distinctly: how can they be perswaded that a finite Saint in heaven at one time distinctly should hear many thousands that put up their Petitions at once? Can a man that is but a capable creature though glorified, as Peter, or Mary, &c. distinctly consider a thousand Petitions that are made? they cannot: how then can they think that a certain truth, the Invocation of Saints.
The main ground of all their Religion is yea, and nay; the Pillar of it, what is that? The infallible judgment of the Pope: but how can they tell when he speaks ex Cathedra? for 9. or 10. exceptions, and tricks they have, when he speaks to be built on, and when not; how can poor soules know when he speaks so, that the people may infallibly build on his judgment? Because many times he is an illiterate man that knowes nothing in Divine things wherein he is to judge. So the very foundation of Popery is yea, and nay, that is a most uncertain thing.
And then the ground of that, that he is the Successour of Peter; there is no place of Scripture for it, neither dare they bring any: It is but a Tradition. It is somewhat uncertain whether ever Peter were at Rome: that he was Bishop there, is more uncertain: but that the Pope should be his Successour, is most uncertain and impossible of all.
So indeed, the Religion of Popery is a rack to conscience, especially to conscience that is awaked and knowes what Religion means at all. Why is it a rack to them? There is no certainty in it, in the main Tenents of it.
It is not onelyonly contrary to Gods yea, but it is yea, and nay, uncertain in it self. Now here the Apostle he frees his preaching from this imputation, Our Word to you was not yea, and nay: and he calls God to record, God is true, and as he is true, my Word to you was not yea, and nay, but was certainly yea. Thus you see what use we are to make of it for confutation, and conviction of our own judgments.
It may be moved by some perhaps; How doth it appear, how shall we Quest. How to know the Word to be true.know, by what arguments that it is yea, and not yea, and nay?
I answer: The testimony of S. Paul here is, that it is so, and his appeal to God with an asseveration, As God is true.Answ.
But our own experience doth tell us, that the Word of God is certain, 1.and true, if we belong to God: for we stand convict in judgment by many 2.arguments, which I will not now repeat.
But how shall any man certainly know it is yea? the Word is the undoubted Word of God, unchangeable wheresoever it is.Quest.
In a word, you may know it is so, he thinks it is so, if he yield obedience to it as to such a Word, absolute obedience to Gods truth without questioning; Answ.when once a thing is clear to be agreeable to Gods truth, he yields obedience to it, then it is yea. If it be a duty he must do it: if it be a threatning, he must avoid it by repentance: if it be a promise, he must believe it: this is absolute obedience.
Likewise reverence in hearing it, as Cornelius did, Act. 10. To hear it as the Word of God; To tremble at the Word of God, as it is, Esay 66. To tremble at it as men do at thunder. The thunder is said to be the voice of God. The voice of God shakes the Cedars of Lebanon: so it is with the voice of Gods Word: Shall the Lion roar, and the beasts of the Forrest not tremble? Shall God threaten for sins that we are obnoxious to, and shall we not tremble at his threatenings? Therefore howsoever we hear it as if it were yea, and nay, yet it is yea: therefore let us not think to go on in sin, and escape, and do well enough. No, it will not be so: he that thinks it is the Word of God, he trembles at his VVord, and hath answerable affections to all the parts of Gods VVord. If God direct, he followes; if God threaten, he trembles: if he promise, he believes: if he command, he obeyes: he hath a pliable disposition to every passage of Divine truth, or else we do not believe it.
What shall we say then of those that come not so far as the Heathen man did? VVe know Felix when he heard of justice, and temperance, and judgment to come, he trembled. VVhen he heard of things that he was loath to hear, that he should be called to a reckoning for the course of his life, he trembled and quaked. If we hear these things, and live in a course perhaps worse then he, and do not tremble, where is our faith, that the VVord of God is yea, that it is undoubtedly true?
Let us therefore examine our selves what power and efficacy the VVord hath; it is a VVord that changeth, and altereth the whole man, it transforms the whole man. It is a VVord of life: if we find it hath so altered, and changed us, we can from experience say it is yea.
And likewise from particular Promises, if we observe Gods Promises made good to us, if we find peace of conscience upon the confession of our sins, we can say Gods VVord is yea. If upon the committing of sin we find God punishing, and correcting us, we can say Gods VVord is yea; and it is a bitter thing to offend God.
I find carefulnesse is the best course to please God, he finds me out in my sins, and it is a bitter thing to offend God: This is the best way to say in truth without hypocrisie, that Gods Word is not yea, and nay, but yea.
Thus we see this truth, that God is true, and what followes thence, his Word is true as himself, and not inconstant, yea, and nay. Besides all this To yield obedience to Gods Word.that I have said, Let us make this Use of it, not to think Gods Word to be too good to be true, but yield obedience to it: yield the obedience of faith to it in the Promises. Here is a foundation for faith: the foundation of faith is without us; the evidences of faith are within us, by love, by purging our hearts, and stirring us up to pray, &c. but the foundation is out of our selves: here is a foundation, and pillar for faith to lean on; God is true, and his Word is true, and not yea, and nay, it is eternally true. Therefore apply all the Promises in the Old, and New Testament to thy self. It was not yea to Abraham, and not to thee: Gods Promises of forgivenesse of sins, were not yea to David, and not to thee; they were not yea to Manasses, and not to thee: but Gods truth is yea, eternally yea, Whatsoever was written heretofore, was written for our comfort; and we are now the Davids, and the Manasses, and the Abrahams of God: we are now the beloved of God; for every one in their age are as they were in theirs: and as the Promises of God were yea to them, and saved their souls, because they trusted on them; so certainly every Promise of God is a shield for those that will have recourse to it. The Name of God is a strong Tower; and his Word is his Name whereby he will be known in his Promises. Have recourse to it on all occasions, relie on the Word: wrastle with him when his dealings seem contrary; though his dealings with us seem to be yea, and nay. We have been Gods Children, he hath assured us that we were in the state of grace; but now he deals with us as if we were not his children; he afflicts us, he suffers Satan to be let loose on us to tempt us: here flesh and blood is ready to say, Certainly I am not Gods child, can I be thus and thus followed as I am? No, no, Gods gifts are without repentance. Hadst thou ever grace? God hath said it, who is truth it self, that his gifts are without repentance. Build on it therefore, if thou hadst ever any grace, where he hath begun, he will make an end; Where he hath begun a good work, he will perfect it to the day of the Lord.
Therefore wrastle with God in all temptations when things seem contrary: yet alledge Gods nature to him, and his Word, for both are true: and one is true, because the other is true.
He is true in his Nature, and true in his Word, and free in his decree; whatsoever his actions seem to be: yet Lord, thou canst not deny thy self, thou art unchangeable, thou art truth it self: And thy Word that hath promised regard and respect to humble sinners that rep…t, and come to thee, it is unchangeably true as thy self; therefore, Lord, I will not leave thee, though thou kill me; as Job saith. Here is a ground of wra…ng as Job …d; alledge the Nature of God, and the Word of God against his dealing. Let his dealing be what it will, his Nature is true, and his Word is true, therefore his Promises are true, which is a branch of his Word, that if we repent, and confesse our sins, he will be mercifull to us.
Therefore let us not forsake our own mercy. This will uphold us, as in all temptations, so in Divine temptations, when God seems to forsake us: so Christ himself our blessed head did: we cannot have a better pattern; when God left him on the Crosse, and left him to his humane nature, to wrastle with the Devils temptations, and the pains of his body, and the sense of his wrath; My God, my God, why hast thou for saken me? yet he upheld himself that God was his God still; and so likewise in the former example of Job. I say it is a speciall comfort, that Gods Word is not yea, and nay, as I said, it is not doubtful as the Oracles of the Gentiles, the Oracles of the Devill: but Gods Word is certain. Whatsoever it was to any Saint of God heretofore, it is to every believing, to every humble afflicted soul now, and shall be to the end of the world. So much for that.