Commentary on 2 Corinthians 1, Commentary · Commentary on verse 23
VERSE XXIII.
Moreover, I call God to record upon my soul, that to spare you, I came not yet to Corinth.
IN this Verse, the Apostle labours to remove suspition of levity, and inconstancy: there were jealousies in the minds of the Corinthians, which were also fomented by some vain-glorious Teachers amongst them, that laboured to undermine S. Paul in the hearts of the Corinthians, as if he had not loved the Corinthians so well as they did; therefore he is so carefull to clear himself in their thoughts, from suspition of inconstancy, and want of love to them: because suspition grounded upon the lightnesse in his carriage, might reflect upon his doctrine.
He knew well enough the malice of mans nature, and therefore he is very curious, and industrious, to make a clear passage for himself into the hearts of these Corinthians by all means possible, as we heard in part out of the 17. Verse.
Moreover, I call God to record, &c.
Saint Paul is here purging himself still, to clear himself.
First, he labours to clear himself from the suspition of inconstancy, and Parts of the Verse.want of love to them in not coming.
Secondly, he sets down the true cause why he did not come, I came not, to spare you: You were much to blame in many things, and among the rest of the abominations among you, you cherished the incestuous person, and many of you doubted of the resurrection. I should have been very severe, if I had come, therefore I came net, to spare you, hoping that my letter would work upon your spirits, so that I need not be severe to you: therefore do not suspect that for any ill mind I came not: for it was to spare you, that I might not be forced to be severe.
Then the third thing is, the sealing of this speech with a serious oath, I call God for record upon my soul, that I came not, to spare you. So here is the w…ping away of suspition: And the setting down the true cause why he did not come: And the ratifying and confirming it by an oath; he makes his purgation here by an oath. These three things I will briefly touch.
First of all, you see here he avoids suspition of lightnesse which the Corinthians had of him, partly by the false suggestion of proud Teachers among them, who fomented their suspitious dispositions: because they would weaken S. Paul's esteem among the Corinthians: they had a conceit he was an uncertain man, he promised to come, and did not: now here he declines that suspition.
Where first, Observe these two things briefly.
First, that the nature of man is inclined to suspition.
And secondly, that it is the duty of men to avoid it as much as may be, and to wipe it away, if it cannot be avoided.
Mans nature is prone to suspition.
Mans nature is prone to suspect ill of another, though never so good. Observ. Mans nature prone to suspition.Christ could not avoid it: because he conversed sociably with other men, he was thought to be a Wine-bibber, a companion of sinners. And God himself was suspected of Adam in innocency: the Devil is so cunning, that he calls God himself into question, as if he had not meant so well to him. What will that impudent spirit do, that will bring the creature in suspition of him that is goodnesse it self? God knowes, that when you eat, your eyes shall be open, and you shall be as Gods, knowing good and evil. Do you think that he intends you any good, in forbidding you to eat, &c? He did not spare Christ, innocency it self, cloathed with mans flesh; and will he spare to bring uncharitable suspitions upon others? surely he will not. And then mans nature of it self is prone to suspect and think ill of another; From many grounds:
Sometimes out of experience of the common infirmities thnt men meet Grounds of suspition.with in the world; out of the experience of the falshood of men they are many times prone to suspition.1. The infirmity of men.
But most commonly it is out of guiltinesse that men think ill of others, because others have cause to think ill of them: none are so prone to suspition, 2. Guiltinesse.as those that are worst themselves; because they judge others by their own hearts.
The better sort of people think of others, as they are, and as they deserve themselves: but others, because they are naught, they think others are so; because they deserve ill, they think others have deserved an ill opinion of them: so many times it comes of guilt, because we are not as we should be.
Then again, it ariseth from a guilty conscience in another respect: we think, because men have cause, though they have no wrong to themselves; yet because our own hearts tell us we are ill, we suspect them. So from an uncharitable disposition, and guiltinesse of conscience it oft-times comes.
Then again, sometimes from the concurrence of probabilities, the suiting 3. From Probabilities.of circumstances that makes things somewhat probable whereupon suspition may be fastened. Sometimes when there is a concurrence of probabilities of the likelihood of things, there suspition is prone to rise: for suspition is not a determining of a thing, it is but a slight kind of conceit: it is more then a fear, and lesse then judgment of a thing. It is more then fear: Suspition more then fear, lesse then judgment.for he that fears, suspects not: suspition is a degree to judgment: it doth not fully judge, for then it were not suspition: it is more then fear; suspects not, but fears; It conceives slightly that such a thing should be done, and yet he dares not say it is done.
Suspition is nothing else but an inclination of the soul to think and imagine Suspition what.ill of another: a looking curiously under a thing, or person. As we use to say, Envy pries into things; an envious person searcheth: so a suspitious person looks under to see if he can see matter of ill to fasten his ill soul upon. So it inclines the soul to think ill upon slight grounds. Now this oft-times ariseth, and is fed with seeming probability. Christ conversed with wicked men, here was some colour for them to conjecture him so.
We say, things have two hands, a right hand, and a left; now suspition Suspition makes the worst construction.takes hold of the left hand alwayes: if things will admit of a double construction, suspition alway takes hold of the worst, suspition takes hold of the ill part. That is the nature of a diseased soul, to take things by the wrong hand. We see then it is a disposition that we are subject unto naturally; and it is cherished by Satan, and Satans instruments, wicked men.
And why doth the Devill so cherish suspition, and a jealous disposition?
Oh, it hath been wondrous instrumental to Satan: I dare say, there is Why the Devil cherisheth suspition.no disposition or frame of soul that hath been the occasion of more blood-shed, of more unjustice in the Church and State from the beginning of the world, then a jealous disposition, especially in great ones. Therefore the Mischief from suspition.Devil labours, as to breed jealousies of God, so of Gods Church and Children from the beginning. Was it not ever the disposition of ill-minded men to put jealousies into the hearts, especially of those that were in authority concerning men far better then themselves? Was it not Hamans policy? when the Jewes had angred him, Oh they are a people that care not for the Laws, &c. perhaps they were more obedient then himself: had it not been the occasion of their ruine, if God had not been more merciful?
Herod had a jealousie and suspition, that Christ when he was born would turn him out of his Kingdome; and all Jerusalem was in an uproar. Alas, Christ came to give a heavenly Kingdome, and not to take away earthly: yet this jealousie cost the lives of the poor Infants.
So in the Primitive Church, there were wicked men put jealousies (concerning the Christians,) into the heads of the Emperours: when alas, they reverenced the Emperours, (next God) above all: yet alway there were wicked instruments that sought to domineer, and have their own ends under the Emperours, they conveyed jealousies; and thence came so much blood-shed. In later times in Popish Countreys, if a man read the stories, whence came that blood-shed? This was one chief cause, jealousies, and suspitions cast into the heads of Popish Princes by wicked men about them, set on work by Satan himself. O they are such as will turn you out of your state; a people that are rebellious, and unquiet.
This was the policy among us in former times; we may consider of later times: to see the disposition of a man, that was a great States-man in his time, and a man of great parts and learning, but of a very fierce and cruel disposition: I mean Stephen Gardiner. The chief hurt that was done in that magnanimous Princes time, it was done by him. And how? By jealousies, as appears by his Letters, &c. Oh if these things prevail, this and that will come: he cast such jealousies that did affright thas great Prince. Oh, other Princes will fall out with you, if you maintain not these things, they will break with you. And so upon his death-bed; this doctrine of Justification if the people once know it, all is gone.
God shewes, that all these jealousies are but follies; for all that he feared came to passe. In good Queen Elizabeths time, Religion that he was so jealous of, was established: and she cared not for Princes correspondency, that were of other Religions, further then might stand with reasons of State; and did not she flourish, and her people in quiet all her time, notwithstanding all former jealousies, as if Religion established could not stand with peace? So that the event proved what kind of jealousies these were.
Do we think then that a great deal of hurt is not done among particular persons, when in States there is such a world of hurt done by Satan, and his instruments? Well, let us take notice therefore of our disposition, and of the inclination of men this way, that we may the better prevent it, and that will appear in the second thing, That
We should labour by all means to avoid suspition, and to decline it as much as we can.Observ. To labour to avoid suspition.
It should be the care of Ministers, and others, (it generally belongs to all Christians) to free themselves from any ill suspition in the hearts of others as much as they can; as S. Paul did here the suspition of inconstancy, and lightnesse, and want of love to them that he did not come among them.
Suspition is a Canker that eats into the soul where it is, and it will consume and waste all love. It is the very venome of Love, and friendship. A Suspition a Canker.little thing will breed it, but will not work it out. Therefore we ought first of all to take great heed that we give no ground of suspition at all; or if we do, that we be careful to get it out as soon as we can: for usually where it takes place, it boyls till it break out into words, and then words when they are discovered, breed strangenesse, and that breeds other inconveniences.
And the rather we should labour to avoid it, because, Quod suspectum, &c. that which is suspected, is made unprofitable: for a man when he unwarrantably That that is suspected, is made unprofitable.suspects another thing, it is unprofitable to him. We take little good by those that we suspect are ill, or ill-affected: to us and then we do little good to them: for love is much danted by the ill conceit we have taken against them. A man cannot do that good that he might, when he is suspected: there lies a barre in the way, ill suspition in the other party, which is an obstruction between him, and the good he might do. Therefore even for the love of others we ought to avoid suspition as much as may be, that they may receive good from us.
As we ought not uncharitably to suspect others, that we may do good to them; so we ought to avoid by all means suspition from them, left it be a barre for that good we might do towards them. Let us labour to clear our selves from all suspition of want of love, and ill carriage what we may, that so there may be nothing between our spirits and theirs that may hinder the good that might come from us to them, but that all may passe clear. You see how curious holy men have been in all times, to avoid suspition as much as they could.
Even God himself (we cannot have a more glorious pattern,) what course God labours …o free himself from suspition.hath he taken from the beginning of the world with mankind? he hath condescended, and stooped to mans weaknesse, to clear himself of suspition of unkindnesse to man, that man might not cherish suspition that he doth not love him. For there is that poyson in the cursed nature of man, that do God what he can, he will lay imputations upon God, to bear himself out in stubborn courses, as if God delighted not in him, nor regarded him. And as you have it in Ezek. 18. I am punished for other folks sins, God deales hardly with me, and brings the sins of my fathers upon me: and, The fathers have eaten sour grapes, and the childrens teeth are set on edge. God knowes the cankred disposition of man since the fall: Satan lyes upon the disposition of man, and broods upon it, to make it like himself, malicious even against God himself. God (as it were) puts himself to his purgation, even with no lesse then an oath: As I live, saith the Lord, I will not the death of a sinner. You think I am severe to you; and men they will rather impute it to Gods severity, then their own sin, that is the pride of mans nature.
A sinner is wondrous proud till he cometo destruction it self, and the book of conscience be opened. Sin will have something to shelter it self with; sin is a proud thing: God purgeth himself by an oath, As I live, saith the Lord, I will not the death of a sinner: If you dye, you may thank your own sins; though you be so bad, if you will repent, I will not the death of a sinner, but rather that he return, and live. Yet notwithstanding, man to countenance himself in sin, he-will fly perhaps to the decree of God, God perhaps doth not delight in me; whereas the rule of our life is, He hath shewed thee, O man, what is good, to do good, and abstain from evil, and then that question will be out of question, whether thou be Gods, or no. But man will force upon himself, that God doth not regard him, that he may sin with more freedom.
As the unfaithful servant, I knew thou wert a hard Master, that exactedst that that thou hadst not given; and therefore I hid my talent. The bad servant forceth upon himself hardnesse in his Master, when he was not so, that he might be idle: So men force upon themselves somewhat in God to be hard, Gods dealings to be so and so, that they may take more liberty. For if God be so loving, and so gracious, as he hath discovered himself to be, their hearts would melt, they would never live in such courses, but rather put all to the venture, then to clamour upon Gods Justice. Therefore God himself purgeth himself from a disposition of unkindnesse, and unmercifulnesse, As I live, saith the Lord, I will not the death of a sinner: fo his whole course is to shew that he loves us.
And what is our Saviour Christs whole course, but to free men from Christ labours to be freed from suspition.suspition of want of love? did he ever turn any back from him, but those that went away of themselves? did he not shed tears for those that shed his blood? so merciful, and gracious was he. If so be that holy men of all times have laboured to clear themselves to others.
We ought not to rage against the ill dispositions of men. If we were as good as God, and as Christ, men would have false suspitions of us. It is no innocency in the world that will free a man from suspition: the wicked, poysonful disposition that the Devill stirres up against him. Therefore rage not against it, but bear it with a spirit of moderation.
And let us decline as much as we can, and free the hearts of people from evil suspition: and if we cannot avoid it, yet to bear it without discontent, considering it is the Lot of Gods childen to be suspected, as we see here S. Paul was.
To spare you, I came not to Corinth.
S. Paul besides his labouring to remove suspition, he sets down here the true cause of his not coming to them, it was not lightnesse and inconstancy, it was to spare you. They had many abuses among them, and amended they must be, that was a conclusion. But the question is De modo, whether by gentle means, by writing an Epistle, and staying a while, or afterwards by coming, and telling them their sin to their face, and by being severe, and terrible among them? Now he concludes, I came not among you, for this very cause, that I might not be so severe, and terrible among you, as by office I should have been, if you had not amended before I came: as indeed they did, for they cast out the incestuous person, and reformed other abuses comfortably. They prevented S. Pauls severity with their reformation; they had not at the first cast out the incestuous person, and they had factions among them, they had Atheists among them that doubted of the resurrection, many abuses were crept in among them. S. Paul wrote a former Epistle upon a desire to reform those, and there was a blessed reformation wrought. S. Paul did not delight in austerity; therefore he deferred his coming, that he might have more joy, and contentment, then sorrow.
To spare you, I came not.
Before I come to the Points, take this for a ground,
Sin must be judged and censured, when it is committed.
It must be undone by repentance, or by eternal punishments in hell; it Sin must be censured and judged.must be censured here, or hereafter.
For it is against Gods nature, and Gods Word, The soul that sinneth shall dye. It must be repented of, of necessity, or eternally punished in hell. Censured it must be, one way or other; It is of such a contrary nature, so opposite to the holinesse of God: that is a ground.
Now this being laid as a ground, the question is, What is the best way to take away sin, whether by gentle means, or severe? by gentle means, if it may be: if not, then by severe. S. Paul would not have spared them, if he had come, if they had not amended. So the Points are two.
First of all, That the best way for the redressing of sin, is by gentle means, if it may be.
Secondly, if that will not, then by severe, if men would not have men damned.
I came not to spare you, because I desired that gentler courses might prevail. So I say, the first Point is this, That
If gentler courses will prevail, they ought especially, and in the first place to Doctr. Gentle courses first to be used.be taken.
It should be the care both of Ministers, and of all those that deal with others, first of all to use mild, and winning, and gaining courses.
Now to prove this.
First, they are more suitable to the nature of man: for the nature of man Reason 1. It is suitable to …ns nature.is best wrought on, by rational courses suitable to his nature, suitable to his principle: man is a reasonable creature, therefore rationall courses will prevail with a rational man, a course of perswasion and discovery. A man that is not beast-like, tell him but the danger of his sin, tell him the peril of it in gentle words, and he will amend, if so be he be not hardened by God to destruction: or if God do not reserve him to a more severe redresse. Gentle courses ought first to be used, because they are agreeable to the nature of man.
Again, they suit most to Gods disposition; for God is love, and his Reason 2. To Gods disposition.course to man is love: if he take any course contrary to love, it is not his own work; as he saith, to punish man it is not his own work, he is forced to that alway: to shew love and mercy, that is his work, that that comes from his own principle, from his mercy, he is love; he doth not say, he is justice, or rigour, but he is love. It agrees with the nature of God to deal mercifully, if he deal otherwise, it is forced from us.
It suits with the whole carrirge of our salvation these courses of love, and Reason 3. To the carriage of our salvation.gentlenesse first of all: for we are saved by a manner of love: we are saved by God giving his Son, and by his Son giving himself. We are saved by a course of intreaty: the Ministers of God are Ambassadours to desire us to be reconciled to God. God having saved us by a manner of love, he will have us taught by a manner of love, in the Gospel especially: because Gods aim is to gain our love, and which way can that be, but by a way of love?
For the nature of man is such, that it will never love, till it know it be loved first. Therefore God stoops to a way of love, because he would have our love; which he would never have by other courses, because they are contrary to our nature.
It is the practice of God, his custome is answerable: for first, he deales Reason 4. Gods course.by gentle means alwayes, and then after; if those will not prevail, he goes to severe means, and in severe means he takes degrees; first lesse and then more violent, and then violent indeed. God would never descend to sharper courses, if milder would serve the turn. You know he bade his own people before they set in hostile manner upon any, to give them fair warning, to offer them conditions of peace: so it is his course to offer conditions of peace: so he did to the old World; and so he doth to us: before he corrects, he offers conditions of peace You see how sparing Christ was, and how full of love, O Jerusalem, Jerusalem, &c.
Again, they are courses that promise best successe ordinarily: for the Reason 5. It is most successeful.proud nature of man will raise it self up, and will harden it self against severe courses. Man naturally (as I said) will be led, and not forced; his nature will rise against forced violent courses, therefore for the event it self it is the best.
Again, they are courses that are more lasting: that that is gained by love, Reason 6. It is tasting.is constant; that that we prevail with men for by reason, it will hold: other courses are not so faithful, they will not hold. What we gain on men by fear, there is shame in it, that a man should be forced to any thing; and nature will break out: But it will hold best, that is gained by way of love and reason.
Therefore let us imitate God in this, when we are to deal with any, not Use. To deal gently with others.to take violent courses in the first place, but to deal with men as men, deal with them by love, and reason, and not stand upon our own stomach and greatnesse, and take delight (as it were) in the commanding of others, that we have a destructive power, a power that can quash, and crush men, and shew it to the utmost, and pride our selves in it. If God should deal so with such, where were those proud creatures? If God were not a forbearing, indulgent, sparing God?
Therefore you may see what disposition those are of, that are all for fire; for violent courses, rigorous courses. That is not the way that God useth, it is not the way that Christ used, it is not the way that ministers do use that have the Spirit of God.
You have some kind of people, that if a man be not alway in matters of damnation, his Sermon is nothing. So you have some that in their courses are so violent, that they know nothing that is moderate, (and yet perhaps they are good too, but) they cherish too much a violent disposition. Now St. Paul, though he were a very zealous, holy man, yet notwithstanding he would not put himsef upon violent courses, but when there was great necessity. He is rather a Butcher then a Physician that loves to torment his Patient. You see what course is first to be taken. I need not be long in so clear a Point; therefore I will spend no more time in it: but come to the second, that is more generally usefull, because indeed men are so, that gentle means will hardly prevail with them: what must be done then? not spare them.
When gentle means will not serve the turn, then we must not spare.
S. Paul came not, that he might spare them. Now if they had not amended, Doctr. When gentle means prevail not, severe must be used.what would S. Paul have done, think you? would he have suffered them to have cherished the incestuous person among them? that wicked person that had committed that which was intolerable amongst the Heathen? would he have cherished proud factious men among them? that would disgrace S. Pauls Doctrine, to win authority to them selves? would not he have told them to their face the danger of their sin, and have made them ashamed? undoubtedly he woud: he would have spared. So I say, if gentle means will not prevail, men must not be spared; meither Minister nor Magistrate must spare; especially in dangerous courses that are prejudicial to the souls of others.
Why?
We must spare none, that God may spare all. We that are Ministers Reason. Men must not spare, that God may.must spare no sin, that God may spare all. Lift up thy voice like a Trumpet, (saith God) and tell Israel of their sins. If gentle means will not reform them, lift up thy voice like a Trumpet. Cast out Jezabel with her painted face: though sin paint, and colour it self, it must be cast out. Jonas must out of the ship, the ship will perish else: Achan must be stoned. We must tell men of their danger, not with hatred of their persons, but to prevent an eternal punishment.
You know well that preventing justice is better then executing justice. Is not discipline better then execution? Is it not better to hear of our faults roundly, when other means will not prevail, then to cherish that that will be for our eternal destruction? Is not searing, and cutting, better then killing? Is it not better that a limb be seared and cut, then that all be clear cut off, and the whole body perish? Is not the pain of Chirurgery, or Physick that makes a man sick for a while, better to be endured then the painse, and terrours of death it self? These preventing courses are the best courses: therefore we must spare none, but tell them of their danger faithfully.
Only, liberty of speech must not be a cover for boistrousnesse, or a cover Against▪ selfr…spects in reproos of sin.for the venting of evil humors, as sometimes it is. For flesh will never prevail with flesh; flesh, and pride in the speaker, will never prevail with pride in the hearer: but it must be a spiritual kind of severity discovering the danger to them we speak to, with a spiritual holy affection, and a spirit of love, though with severity: (for there is a severity of love and gentlenesse) it will prevail when it comes from such a spirit. But if there be a discovery of flesh, not only in Ministers; but in those that deal with others, flesh will rise against flesh. A man may sometimes find fault with another with greater corruption then the thing he finds fault with in another; he may be more to blame for his dealing, then the other for his fault. I came not, to spare you.
Therefore when Ministers are plain in discovering the danger of the Use. People to be willing to bear of their sins.times, the danger of the persons, and places where they are to deal, people must hear them as they love their own souls. If they have any quarrel, let them quarrel with their master: for what we speak is from the Word of God: we come as his Ambassadors, and servants, and should be considered as Ambassadours, therefore considering whose message we bring, they must take it in good part to be told of their sins, in a good manner. As S. Austin saith very well: Christ (saith he) speaks to the Sea, and it was quiet: Christ said, Be still, the Sea heard, and the waves were still; but he speaks to us in the Ministery to stay our violent courses in sin, and we puffe and swell when we are told of our faults; is this good, think you? No; if we do so, it is a sign that God intends to seal us to destruction. As we know, Elies sons when they did not hearken to their Fathir, God had appointed them to destruction. Those that will not hearken to Ministerial reproof, it is a sign God hath sealed them over to destruction.
If we would not have either Ministers or others to be severe in telling How to prevent severity in others.us; let us be severe to our own sins first. Men are like to children; first they foul, and defile them selves, and they cry when they are washed: so men soil themselves with sin, and cry when they should be purged from them. If we cannot endure to be told of our faults, how shall we endure to be tormented for our faults in hell? Those that are so tender, that they will not endure a word contrary to their dispositions, how will they endure that sentence, Go ye cursed, when they shall be turned into hell? Consider what will come of it, if we live in sin.
I beseech you therefore, suffer the Word of exhortation at our hands. Our salvation lyes upon it: if we discover not the danger of the sins of people to whom we speak, if we discern them, we shall perish for it, because we are unfaithful in our Ambassage. Therefore for your own souls; and likewise that we may discharge our duty as we should, patiently, and quietly fit under exhortation, and reproof, not only publick, but private, if occasion be.
O Beloved, at the latter day it will be a matter of vexation that we were Vexation in hell to those that were cherished in sin.cherished too much in our courses. Do you not think that the damned spirits in hell wish, O that we had been told; O that we had been dealt with violently, that we had been pulled out of this flame! There is an excellent place in Judes Epistle, Have mercy upon some. Use some gently that are of tractable dispositions: and pull some out of the fire with fear, with threatning eternal damnation; with terrible courses, that they may have cause to fear: first with admonitions, and if that will not prevail, with suspension, with further censure; and if that will not prevail, with excommunication cast them out of the Church (as this incestuous Corinthian,) that their souls may be saved in the day of the Lord.
There is a threefold correction, or finding fault, that are gradual one after another; and they should be of vigour in the Church in all times.Three-fold correction.
First, a friendly telling of a fault, between man, and man, if we see any thing dangerously amisse.1. Private admonition.
Then when a man takes another man before company; when he takes him before those that he respects, when privately he will not amend: Then correction, if admonition of friends will not do, tell the Church, rather 2. Before others.then suffer his soul to perish. These steps, and degrees were observed in the best times of the Church; and if they were observed now, many souls would be saved. This is that that S. Jude speaks of, Save some, pulling them out of the fire, that is, snatch them out by violent means, by excomunication, that their souls may be saved in the day of the Lord. Those that are in hell wish that they had been pulled out with fear, with violent courses: O that we had been told of our filthy courses, of our s…vearing, of our i…justice, that we had had violence offered us rather then to have come into this place of torment. O those will blesse God another day for that gracious violence. And those that are let alone will curse all another day, Ministers, friends, and parents, they will curse all, that there were not more violent courses taken with them, to stop them in their way to hell: to deal plainly with them, it is the best mercy that can be shewed, to be faithfull in this kind.
Therefore while it is time, suffer the word of Exhortation, and reproof: the time will come else that you shall condemn your selves that you were so impatient, and shall wish, O that we had had those that would have dealt more violently with us! It is cruel pitty as can be in Ministers, to be flatterers, and to daub; or in parents and governours of others, to dissemble with them in their courses, and not to tell them of it: it is the most cruel pitty of all; it is betraying of them to eternal torments. For sin (as I said,) it must be judged and censured here, or hereafter: if it be not here, there is more reserved for the time to come, when God will open the treasures of his wrath. We put into his treasury fast enough: and the time will come of opening all the treasuries of his vengeance, when he will pour out the vials of his wrath upon sinners that are not reformed. So much for that Point.
I call God for a record upon my soul.
S. Paul, to purge himself from suspition, seals all this with an oath. Herein he doth shew his great love to them, and his care over them, that he would so seriously purge himself to gain their love, and good opinion of him. Is was an argument of the great esteem he had of them: he was willing they should think he was very desirous of their love, and of their good opinion, for whose sake he would sweare, and clear himself by an oath. As God esteems mans love much, when he will condescend so far as to seal his love, and promise with an oath: God would have us to think that he values, and esteems our respect very much: so S Paul would have them think he esteemed them much, that he would make such a solemn oath for their sakes. Now to speak of an oath a little.
An oath (as we know) is, either in judgment before a Magistrate; or in particular cases between private persons. And it is either assertory of a thing past; or promissory of a thing to come. Now this oath of S. Paul's is an assertory oath of a thing that was past, to secure them that he did not come to them upon this ground, that he had a mind to spare them. it was no promise of any thing to come, but an assertion of a thing that was past. An Definition of an Oath.oath is either an assertion or a promise, with a calling of God to be a witnesse and a Judge: to be a witnesse of the truth, or a Judge if he say false. You have the description of an oath in this text. I say, it is either an assertion of a thing past, or a promise of a thing to come, a sealing of this by calling God to witnesse of the thing we say; and to avenge the falshood if we say false. As S. Paul here, I call God to record, that what I say is true, and upon my soul, if I say false.
Many Conclusions concerning an oath might be raised out of the text.
First of all, concerning the person that makes an oath, he should indeed be None but good men should take an Oath.a gracious, a holy, and a good man. As S. Paul saith, Rom▪ 1. 9. I call God to witnesse, whom I serve in my spirit. A man is scarce fit to swear (which is a part of Gods worship) that is not good otherwise. Will he care for the Religion of an oath, that hath no Religion in him? He whose oath should be taken, should be such a man as S. Paul, in some degree, whose oath should be taken. The Turks are careful of this (to the shame of Christians,) they will not take an oath of an ordinary swearer. It must be a man that hath somewhat in him, that shall have his oath regarded.
Again, we see by whom an oath should be taken: by the Name of God: To swear by none but God.we ought not to swear by creatures, but by God himself. nor to swear by any Idol, as the Masse, and by Mary, and such like. It is a taking God to witnesse. An oath is a part of Gods service, a part of divine worship, as it is, Deut. 6. and other places: now we ought to serve God only: therefore we ought not to use the name of any creature in an oath. He that we swear by must know the heart, whether we speak true or no: now who knowes the heart but God? therefore we must sweare only by the Name of God. These things are easie, therefore I do but name them.
We see here again, the two grand parts of an oath: besides assertion, or Invocation, in an Oath. Imprecation,promise of the truth, there must be a calling God to witnesse, and imprecation. Though these be not alwaies set down, they are implied. Sometimes the Scripture sets down the one part: but alwaies the other is implied. There is imprecation in every oath. Sometimes imprecation implies both, as God do so and so; sometimes there is a calling God to witnesse without imprecation, yet it is alwaies implied. For whosoever swears, calls God to witnesse of the truth, and if it be not true, that God would punish him.
These three go together in an oath. God that can discover it, he knowes my heart whether I say true or no. And he is Judge; and thereupon a revenger. In an oath God is considered, not only as Index, but as Judex and Vindex: not only as a discoverer, but as a Judge and revengeri, f it be false. Therefore it is a part of divine worship: because it is with prayer; and imprecation is alway implied if it be not expressed. So we see in this text, what an oath is; and by whom it is to be taken; and the parts of it.
Again, we see here in the text, that an oath ought to be taken in serious Oath to be taken onelyonly in serious matters.matters. The rule of an oath is excellently set down by Jeremy, Jerem. 4. I know no one place of Scripture more pregnant, and therefore I name it. Thou shalt swear, How? The Lord liveth, in truth, in judgment, and in righteousnesse.An Oath must be,
We must swear in truth, that is, that not onelyonly the thing be true, that 1. In Truth.we swear, (we must look to that:) but we must think it so too: the thing must be true, and we must apprehend it so. We must swear in truth.
And then in Judgment, that is, with discretion, we must understand throughly the matter whereof we swear, and what an oath is. Therefore 2. In Judgment.persons under years ought not to take an oath, because they cannot swear in Judgment, to know what the weight and validity of an oath is; and when it is a fit time to take it: it must be taken in serious businesse. As S. Paul here to clear himself to the soules of the Corinthians whom he laboured to edifie: when he saw their ill conceit of him hindred their edification, therefore he clears himself by an oath.
Thirdly, it must be in Justice, that is, we must not bind our selves by an oath to any thing that is ill; it is a rule a long time past. Herod bound 3. In Justice.himself by an oath in that kind. But an oath must never be a bond of injustice, but it must be taken in righteousnesse.
Therefore here is condemned the equivocation, and reservation of the Papists. They will swear before a Magistrate, but with equivocation: this is not Against equivocation.in righteousnesse. For it is a rule, that an oath must be taken in that sense as he to whom we swear takes it, (that is a constant rule among all Divines) because it is to perswade him of the truth, that we swear: it is for his, and others sakes; and as he, and others take it, so it must be took. Therefore equivocation with absurd reservations are wicked, because they are absurd if they be exprest: he will swear that he is not a Priest, he means after the order of Melchizedeck: it is a mocking, and prophaning of an oath, it is not to swear in Justice, and righteousnesse. But it is so foul and abominable a course, that it is not fit to be spoken of almost: and they are ashamed of it themselves. S. Paul's oath was all this: he sware in truth, he was truly perswaded of the truth of his own affections toward them. And then in Judgment; it was done in discretion: for being not able otherwise to clear himself, having no witnesse in earth, he goes to heaven for a purger, he goes to God himself for a witnesse; he fetcheth strength from heaven. There was none on earth that knew S. Paul's affection but the Spirit of God, and his own spirit: and he thought his own spirit was not sufficient: my own spirit tells me that I came not, to spare you: but if you would know my mind better, … all God to witnesse, and to be a revenger, if I speak false, that I came not, for this end that I might spare you, to prevent the rigour, and severity that I should have used toward your sin.
An oath should be true, and weighty. but that is not enough, it must be in matters indeterminable: for if a thing may be determined without an oath, we should never use it. The end of an oath is to end controversies: An oath only in matters in determinable.for if S. Paul could have perswaded them of his gracious, and loving heart that he stood affected as he did, he would not have used an oath: but having no other meanes to do it, he goes to heaven for a witnesse.
It were but misspending of time to shew that an oath is lawfull. Have we Anabaptists among us, that call this into question? No, we have Oath lawful.many Atheists: it is dangerous Atheism in the Anabaptists to question whether they may take an oath? We have the example of S. Paul; we have the example of God himself; shall we think it unlawful when God himself swears, and the Angel swears, and Christ swears, and the Apostle swears?
Where it is forbidden that we should not swear, it is meant that we should not swear in our ordinary talk; where we need not seal every light Ordinary Swearing forbidden.speech with the solemnity of an oath. Men will not put on their best apparrell every day: so men ought not to use solemn matters upon every occasion, but only upon holy and grand occasions.
Our Saviour Christ forbids swearing, first by the creature at all; and swearing in ordinary talk at all: Whatsoever is more then yea, and nay, in ordinary talk, is sin: Therefore considering that S. Paul doth it in a serious matter, we ought to learn, not to swear except it be in great matters; when we are called before a Magistrate, or when we are to purge our selves from evil suspition of our Christian friends: as we see here S. Paul doth to the Corinthians: he calls God to witnesse against his soul, if it were not true.
But you will say, Men will not believe me except I swear, and therefore Object.I swear so oft.
Then live better for shame, that men may believe thee for thine honest Answ. Swearing without good life nothing.life: if thy honest life be not better then thy oath, they will not believe thee for swearing: for he that sweares oft, sweares false; and in many words there cannot want iniquity, much more in many oathes there cannot want iniquity; and he that swears much, out of doubt he oft forswears.
Oh, it is my custome, and I cannot break a custome.Object.
Use that apology to a Judge: though malefactors be none of the modestest Answ. Custome no plea for swearing.creatures, will any of them say, It is my custom to rob, and steal? will not the Judge say, It is his custome to cut them off? Thou sayest it is thy custome; it is Gods custome to damn such persons: therefore that is an aggravation of thy sin.
But here we that are Ministers may take up a complaint, that when we have to deal with the wretched disposition of men in things concerning their soules, and a better life, do what we can, we cannot prevail with them to leave that, that they have no profit, nor no good by; they are not put upon it by any fear: It is onelyonly out of superfluity of pride, and malice against God, out of the abundance of prophanenesse.
Can we think to prevail with men to deny themselves in greater matters, to forsake their unlawful gains, or to venture the suffering ill for a good cause, and to renounce pleasures that are lawful, do we think to gain upon men for these things, when we cannot for superfluities, that they are not forced to by any violence, that they have no gain nor credit by, except it be among a company of debauch'd men like themselves? yet it is our case, we deal in the world with a company of persons to leave that that they have no gain by, except it be the wrath of God, and yet we cannot prevail.
Oh, but you will say, I live with such company that I must swear.Object.
What a shame is it for thee, that carnal company should prevail more Answ. Company no excuse for swearing.with thee then the vengeance of God, and the authority of God in the Ministery? What a heart hast thou, that a base person like thy self should move thee to do that that God himself, and the authority of his Ordinance cannot move thee to forbear? It is an argument of a base nature. How darest thou look God and Christ in the face another day, when for his sake thou wilt not leave a superfluous prophane oath? Thou regardest a wicked companion more, because thou wilt not be mocked of him, thou wilt swear for company; or because thou wilt please him, that he may think thee to be so and so, a companion fit for him: to please him, thou wilt displease God, and Christ, before whom thou shalt be judged ere long. If people were not mad, and sold to destruction, they would consider these things.
Indeed, these things are so clear, and so odious in themselves, that we need not presse them. We should spend that little time we have, to preach of more sublime matters, then to come to disswade men from swearing: alas, under the glorious Gospel that we have lived so long, have we gained so little, that we are forced to spend our time to disswade men from swearing? We should look to the mysteries of Religion, and draw men to further perfection: but such times we are fallen into, and we must be content with it: and I would we could gain any thing by discovering the danger of these things.
An ordinary course of swearing, it argues a very vile heart wheresoever it is: (bear it out as boysterously as they will.) It argues this venome in Swearing ordinarily, argues a vile heart.the heart: Well, I cannot offend against the second Table, but the Lawes of the Kingdome will hamper me; I cannot steal, or murther, but somewhat I can do in despight of God himself, and the worst that can come, it is but a trifling matter. What venome is in the hearts of men, that where there is but the least damage, they will be restrained: and here, because there is not present execution upon a sinner in this kind, they prophane and abuse the glorious Name of God?
When Gods Name is abused by swearing, and blasphemy, usually the Original of it among other things, is Atheism. If we thought that God Original of common swearing.were so as the Scripture shewes, we would not dally so much. They that lead others into bad courses, it is from the height and depth of Atheism. 1. Atheisme.Make the best of it, it is a great degree of irreverence to the glorious Majesty of God. For when God shall say, He that takes my Name in vain, shall not carry it away guiltlesse; what will he do (think you) to him that sweares idly, and prophanely, when the vain taking of Gods Name in vain without an oath, the vain trifling with the Name of God shall not escape? When men do not reverence and fear an oath, as it is, Eccles. 9. it argues much unreverence.
And indeed, it is worse in the principle, then in the thing it self: though the words be hainous, yet the principle whence it riseth is worse, that is, Infidelity, and Atheism, and alway unreverence and want of fear of the glorious Majesty of God, this ground makes it more odious: therefore those that are subject to it, if they would amend it, let them remove the ground.
Sometimes again, it is cherishing too much passion: so because they 2. Cherishing passion.cannot be sufficiently revenged upon their poor brethren, God must smart for it; they will tear his glorious Name that never did them wrong. What a mad passion is this? hath God done them any wrong? Therefore (I say) let us labour to remove the ground of it; and labour to plant the contrary in our hearts, the true fear of God, that we may fear an oath. Let us labour to subdue unruly passion.
Again, in some others affectation is the cause. Many of the frothy 3. Affectation.sort, they think it a thing commendable to fill up their discourse with these parentheses, with oathes: which perhaps doth them a service to knit their wounded discourse together. So this foolish and sinful affectation is one cause: men desire to be thought to be some body, by swearing; they would have the world to think that they are valorous men, that can be so bold with God himself; therefore let other men take heed how they meddle with them, when God smarts for it. As if he that could swear most, had most courage. And in many it is out of a sinful shame, because they will hold correspondence 4. Shame.with the company; and they are afraid to be thought to be strict: and that they may be thought to be free from suspition of over much conscionablenesse in their wayes, they will not let the world see that they shall not think that they are men that make any conscience of strictnesse, but they can be bold with the Name of God: so, because they would have others think, that they are men that do not stand upon termes of conscience, and strictnesse, they will swear, they are men for the world, they are serviceable for any purpose: Men that make conscience of any thing, make conscience of all: but a man that makes conscience of an oath, or any such thing, he is a stiffe man, he is not servisable, he is not for the turn: now because men would be thought of others not to be of that strain, to make any conscience, hereupon they break out to the prophaning of the Name of God. How shall such persons (that out of sinful weakness labour, and apply themselves more to satisfie sinful men, then the great God, how dare they) look God in the face? Jesus Christ saith, He that is ashamed of me before men; he that is ashamed to own Religion, nay, to own Justice, to own even common good behaviour, rather then he will offend others: he that is ashamed of me in such mean things as these, I will be ashamed of him before my heavenly Father.
If other reasons will not move us to leave this sin; let the love of the Men should abstain swearing, in love to the Kingdome.State and Kingdome we live in do it. Jeremy saith, for oathes the land shall mourn. Indeed, there is a mulct for this, but that men slight it. And God, I hope, will be merciful to the State, for the censure of the State upon prophanation, it is a very worthy act: but if that be not executed, or men grow not to make more conscience, the Land will mourn for it: because where the Magistrates cease to do their office, God will do his office: where sin is punished, God will not punish; where the Magistrate spares, God will not spare; he will punish: therefore this sin where it is not censured and punished, the Land shall mourn for it.
If the care of the Kingdome will not move them, yet the care of their For love to the…r own sam lies.own houses and families should; in Zech. 5. the Prophet speaks of a flying book of Judgments that should come upon the house of the swearer, and consume the posts of his house. And the Wise-man saith in Ecclesiasticus (though it be Apocryphal) The plague shall not depart from the house of the swearer. Gods vengeance accompanies even the very family, and house of the swearer.
And for avoiding of this I would there were more conscience made of Conscience of less…r oathes.those oathes that border upon grosse oathes. I will not dispute the matter; take it for granted, they be no oathes, but asseverations; as to call their troth in question, and their confidence in matters of Religion: who will lay a thousand pound to pawn for a matter of six pence? who, if he be discreet, and considerate, will lay his faith and Religion to pawn, for every trifle, in common talk? Faith is the most precious thing in the world: for a man to lay a great matter for a two-penny, or six-penny debt, it is odious among men. Certainly, it is idle at the best among men, to lay asseverations of Religion without ground, upon every trifle. He that will avoid danger, must not come near it; he must avoid all that borders upon it. I would therefore more care were had even of these.
I will onelyonly adde one thing more; whereas he calls God for a record upon his soul, that those that are over-much given to rash calling upon the Name of God, to rash swearing, let them know this, (as I said) that there is an imprecation implyed in every oath: they do as it were curse themselves. If Ordinary Swearers curse themselves.the thing be not true, their damnation is sealed under a curse: they call God to record upon their soules against themselves.
Let us so live, that our life may be a kind of oath: the life of a Christian A Christians life a kind of oath.should be so: An oath is a calling God to witnesse, a calling God to curse if it be not so. A Christian should live so, as he may call God to witnesse for every action he doth; to bring himself to an oath, under a curse oft-times; as it is in Ezra, and oft in Scripture, If I do not so and so, &c. Because our nature is unstable, it starts from holy duties: we should bring our selves to duties with an oath, under a curse.
It is an excellent thing when we can live as in Gods presence; to do all we do in the presence of God. God is a witnesse whether we call him, or no. Therefore we should so carry our selves, that we might call God to witnesse the sincerity of our aimes, and whatsoever we do. He is a witnesse, and he will be our Judge: therefore whether we formally in the manner of an oath call him or no, that is not the matter: but let us know and think that he is, and will be so.
I beseech you consider the sweet comfort that will arise out of it, that he that will live, and think, and affect, and speak in the presence of God, that he may call God to record of the sincerity of his intentions, of all that he speaks, and thinks, and doth; how comfortably shall he live, and give his account to God, that hath lived as in the presence of God all his dayes? He that hath presented to his soul (as it were) the barre of Christ in his life-time, that hath lived as one that could give an account and reckoning, when he comes to the point, that he must give up his account, how joyfully, and comfortably will he do it? So much for that verse.
I come now to the last Verse of the Chapter.