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.
1. First, afriendhj telling of a fault, between man and man, if we see any thing dangerously amiss.
2. Then, ichoi a man takes another man before company, when he takes him before those that he respects, when privately he will not amend. Then
3. Correction, if admonition of friends will not do, * tell the church,' Mat. xviii. 17, rather than sufier 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 St Jude speaks of, ' Save some, pulling them out of the fire,' that is, snatch them out by violent means, by excommunication, 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 swearing, of our injustice, that we had had violence oftered us rather than to have come into this place of torment. 0 ! those will bless 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 faithful in this kind.
2 CORINTHIANS CHAP. I, VER. 23. 493
Therefore while it is time, suffer the word of exhortation, and reproof; the time will come else that you shall condemn yourselves that you were so impatient, and shall wish, 0 ! that we had had those that would have dealt more violently with us ! It is cruel pity as can be in ministers, to be flat- terers, and to daub ; or in parents and governors of others, to dissemble with them in their courses, and not to tell them of it. It is the most cruel pity of all ; it is betraying of them to eternal torments. For sin, as I said, it must be judged and censui'ed here, or hereafter ; if it be not here, there is more reserved for the time to come, when God will open the trea- sures of his wi'ath. We put into his treasury i\ist 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,
' / call God for a record upon vuj soul.' St Paul to purge himself from suspicion, 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. It 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 swear, and clear himself by an oath. As God esteems man's 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 St 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 cither 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 St 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 wag no promise of anything to come, but an assertion of a thing that was past. An oath is either an assertion or a promise, with a calling of God to be a witness and a judge ; to be a witness of the truth, or a judge if he say fixlse. 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 witness of the thing we say, and to avenge the false- hood if we say false. As St 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.
1. First of cdl, concerning the person that makes an oath, he should in- deed he a ffracious, a holy, and a good man. As St Paul saith, ' I call God to witness, whom I serve in my spirit,' Rom. i. 9. A man is scarce fit to swear, which is a part of God's worship, that is not good otherwise. Will he care for the rehgion of an oath, that hath no religion in him ? He whose oath should be taken, should be such a man as St 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.