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A67875 Laudensium apostasia: or A dialogue in which is shewen, that some divines risen up in our church since the greatness of the late archbishop, are in sundry points of great moment, quite fallen off from the doctrine received in the Church of England. By Henry Hickman fellow of Magd. Colledg Oxon. Hickman, Henry, d. 1692. 1660 (1660) Wing H1911; ESTC R208512 84,970 112

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even the lake of Gehenna and so to the place of the neerest Denomination Epis. Asser. p. 379. Pacif. Your wit lying in the affinity of sound betwixt Geenna and Geneva is much like that of Campian Elizabeth and Jezabel But as for Lay-Elders I am not much solicitous about them thinking the Church may be well enough without them only I cannot think they are so destitute of all Antiquity and Scripture as you imagine that of 1 Tim. 5. 17. hath more for Lay-Elders than many places in Scripture urged by our Bishops have for Episcopacy Dr. Whitgist is said to have these words That he knoweth that the Primitive Church had in every Church certain Seniors to whom the Government of the Congregation was committed and in a Book against Mar-Prelate subscribed by the Archbishop of Canterbury the Bishop of Winchester Lincoln and London it is affirmed That the Government by Elders was used under the Law and practised under the Gospel by the Apostles though not fit for our times Though afterwards repenting this plain Confession they caused certain words importing the contrary to be printed in a sheet of Paper which paper was pasted in all the books of the first impression to cover and conceal the former assertion This I take on the Testimony of an Author who so printed in Queen Elizabeths time in a Tract called A Petition directed to her most Excellent Majesty but Mr. Nowel is plain in his Catechism in Latine p. 155. Edit. 1570. Grotius also acknowledgeth that Geneva did not first institute these Officers but only restored them nor may it be amiss for the learned Reader to consult about this point of Elders Bodins Method cap. 6. p. 245. Le ts on to the third Commandment Land Thou shalt not take the Name of the Lord thy God in vain This our blessed Saviour repeating expresseth it thus It hath been said to them of old Thou shalt not forswear thy self to which Christ adds out of Numb. 30. 2. But thou shalt perform thy Oaths unto the Lord the meaning of the onewe are taught by the other We must not Invocate the Name of God in any promise in vain i. e. with a lie this is to take the Name of God i. e. to useit to take it into our mouths for vanity i. e. according to the perpetual stile of Scripture for a lie and this is to be understood only in promises for so Christ explains it out of the Law Thou shalt perform thy Oaths for lying in judgement which is also with an Oath or taking Gods Name for a witness is forbidden in the ninth Commandment Grand Exemp part 2. p. 114. Pacif. At this rate indeed write Maldonate and the Composer of the Racovian Catechism but without any reason for it is gratis dictum that our Lord doth repeat or give the sense of the third Commandment Exod. 20. 7. It is more probable that he intends those words Levit. 19. 12. As for the words in the third Commandment they have alway been so interpreted by Protestant Commentators as to forbid not only false swearing but vain swearing yea all irreverent use of the Name of God whether with an Oath or without an Oath So the Catechism in King Edward the 6ths raign so Bishop Hooper in his Exposition of the Decalogae so the Common Church Catechism so the Homily part 1. p. 45 46. No one that hath but a smattering skill will deny {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sometime to signifie mendacium or falsum but it doth also signifie gratis in vanum as often if not more often The LXX Exod. 20. 7. render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aquila {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Yet I can more easily excuse this if you will but acknowledge that vain and unnecessary Oaths were unlawful to the Jews as well as us Laud By the Natural Law it was not unlawful to swear by an oath that implyed not Idolatry or the belief of a false God I say any grave or prudent oath when they spake a grave truth And it was lawful for the Jews in ordinary entercourse to swear by God so they did not swear to a lye to which also swearing to an impertinence might be reduced by a proportion of reason for they that swear by him shall be commended saith the Psalmist Psal. 63. 11. And swearing to the Lord of hosts is called speaking the Language of Canaan Isa. 19. 18. Great Exem part 2. p. 114. Pacif. This is Theology that a sober Heathen would startle at How do you prove that by the Natural Law it was not unlawful to swear an Oath when they spake a grave truth Doth any Scripture say so Do the more sage sort of profane Writers say so or do not all rather say who have not blinded Natural Conscience That it is not lawful to swear in the gravest matter if a man may be credited without an oath or if his oath be not like to be an end of strife Or what man who knows that God was alway tender of his Name and Glory canthink that it was lawful for the Jews to swear by God in ordinary entercourse They did ordinarily swear but it was not lawful so to do The son of Sirach reproves it Heathens condemn it it is indeed said They that swear by him shall glory Psal. 63. 11. but it is not said They that swear by him in ordinary entercourse shall glory if they should they would glory in their shame As for the place Isa. 19. 18. it proves not that swearing to the Lord in ordinary entercourse is speaking the Language of Canaan but it is a Prophecy only of the calling of Egypt that sundry of that Nation should make the same Profession and Confession of Faith that Gods people did and that they should by solemn Oath engage themselves to depend on the living Lord alone How doth this prove that it was lawful for the Jews to swear by God in ordinary entercourse or that their ordinary communication ought not to be yea yea and nay nay as well as ours Pass we on to the fourth Law of the Decalogue Laud There was nothing Moral in it but that we do Honour to God for the Creation and to that and all other purposes of Religion separate and hallow some portion of our time Great Exem part 2. p. 119. Pacif. Surely this is the way to rob us of one of the laws of the Decalogue for either the fourth Commandment is moral for a determinate time or for nothing at all some time being moral by the other Commandments and it would be strange that the Church of England should appoint this fourth Commandment to be publickly read and teach her members to pray Lord have mercy upon us and encline our hearts to keep this Law and yet think it had only that latent morality you speak of if the fourth Commandment be not in force in the words of it according to their literal and Grammatical