anie means and for the creatures although it be lawful to expesse them yet god forbiddeth notwithstanding their images to be made or had as thereby to woorship or d Exo. 23.24 34.13.14 17. Num. 33.52 Deut. 7.5 12.3 16.22 2. Reg. 18.4 honour either them or god by them c 1. Sam. 15.23 Deu. 12.30 c. Mat. 15.9 98 But maie not images be tolerated in Churches which may serue for bookes vnto the common people No. For it is not seemly that we should be wiser than god who will haue his church to bee e 2 Tim. 3.16.17 2. Pet. 1.19 taught with the liuely preaching of his worde and not with dumb f Iere. 10 8. c. Hab. 2.18 19. images 99 What doth God decree in the third Commaundement That not only by cursing or g Leuic 24.11 c. Leuit. 19.12 forswearing but also by h Mat 5 37. Iac. 5.12 rash swearing wee shoulde not vse his name despitefully or vnreuerently neither shuld by silence or conniuence bee partakers of these horrible sinnes in others But that wee i Jes 45.23 vse the sacred and holie name of God euer with great deuotion and reuerence that he may be k 1. Tim. 2.8 worshipped and honoured by vs with a true and stedfast l Rom. 2.24 1. Tim. 6.1 Col. 3.16.17 confession and m Mat. 10.32 inuocation of his name lastly in al our woords and actions whatsoeuer 100 Is it then so grieuous a sinne by swearing or banning to take the name of God in vaine as that God is also angrie with them who as much as in them lieth doe not forbid or hinder it Surely most a Leuit. 5.1 grieuous For neither is there any sinne greater or more offending God than the dispiting of his sacred name Wherefore also hee b Leuit. 24.15.16 would haue this sinne to bee punished with death 101 May a man sweare also religiously and lawfully by the name of God He may when as either the magistrate exacteth it or otherwise necessitie requireth by this meanes the faith and truth of any man or thing to be ratified and established whereby both the glorie of God may bee aduanced and the safetie of others procured For this kinde of swearing is c Deut. 6.13 10.20 Is 48.1 Heb. 6.16 ordained by Gods word and therefore was wel d Gen. 21.24 31.53 Jos 9.15.19 1. Sam. 24.22 2. Sam. 3.35 1. Reg. 1.29 Rom. 1.9 vsed of the Fathers both in the olde and newe Testament 102 Is it lawfull to sweare by Saints or other creatures No For a lawefull oth is an inuocation of God whereby we desire that he as the onely searcher of hearts beare witnesse vnto the trueth and punish the swearer if hee wittingly e 2. Cor. 1.23 sweare falsely But this honour f Mat. 5.34.35.36 Iac. 5.12 agreeth to no creature 103 What doth God commaunde in the fourth commandement First that the ministery of the gospel and the schooles of learning should be g Tit. 1.5 1. Tim. 3.14.15 1. Cor. 9.11 13.14 2. Tim. 1.2 3.15 1. Tim. 4.13.14.15.16 5.17 maintained and that I both at other times and especially on holy daies should h Psal 68.26 40.9.10 Act. 2.42.46 frequent studiouslie diuine assemblies i 1. Cor. 14 19.29.31 heare the word of God diligently vse the k 1. Cor. 11.33 Sacraments l 1. Tim. 2.1.2.3.8.9 1. Cor. 14.16 ioine my praiers with the common praiers of the assemblie and bestowe some thing according to my abilitie m 1. Cor 16.2 on the poore And further that all my life-time I bee free from misdeeds or euil actions yeelding vnto the lord that he may by his holy spirit woorke in mee his worke and so I may n Js 66.23 begin in this life that euerlasting Sabboth 104 What doth God inioyne vs in the fift commandement That we yeelde due honor loue faithfulnes to our Parentes and so to all who bear rule ouer vs a Eph. 6.1.2.5 c. Col. 3.18.20.22.23.24 Eph. 5.22 Prou. 1.8.4.1 15.20 20.20 Exo. 21.17 Rom. 13.1 submit our selues with such obedience as is meete to their faithful commaundements and chastisementes And further also that by our patience wee b Prou. 23. â—â— Gen. 9.25 1. Pet. 2.18 beare and suffer their vices and maners â—uer thinking with our selues that god will c Eph. 6.4.9 Col. 3.19 21. Rom. 13. Mat. 22.21 gouerne and guide vs by their hand 105 What dooth God exact in the sixt commaundement That neither in thought nor in gesture muchlesse in deede I reproch or hate or harme or d Mat. 5.12.22 Gen. 9.6 Mat. 26.52 kil my neighbour either by my selfe or by another but e Eph. 4 26. Rom. 12.19 Mat. 5.25 18.35 cast away al desire of reuenge Furthermore that I hurt not my selfe or cast my selfe wittinglie into anie daunger Wherefore also that murthers might not be committed f Rom. 13.14 Col. 2.23 Syraâ— 3.27 Mat. 4.7 hee hath g Gen. 9.6 Exod. 21.14 Mat. 26.52 Rom. 13.4 armed the Magistrate with the sword 106 But this commaundement seemeth to forbid murther only But in forbidding murther god dooth further teach that he hateth the roote and cause of murther to wit h Iac. 1.20 Gal. 5.20 anger i Rom. 1.29 enuy k 1. Joh. 2.9.11 hatred and desire of reuenge and doth l 1. Ioh. 3.15 account them al for murther 107 Is it enough then that we kil no man in such sort as hath beene said It is not enough For when god condemneth anger enuy hatred he requireth that wee m Mat. 22.39 7.12 loue our neighbour as our selues and that he vse n Rom. 12.10 humanity lenitie curtesie o Eph. 4.2 Gal. 6.1.2 Mat. 5.5 Rom. 12.18 Mat. 57. Luc. 6.3.6 patience and p Exod. 23.5 mercie towards him q Mat. 5.45 turne awaie from him as much as we may whatsoeuer maie be hurtful vnto him In a word that we be so affected in mind as that we r Rom. 12 20.2â— stick not to do good also vnto our enemies 108 What is the meaning of the seuenth commandement That god hath in Å¿ Leu. 18.27.28 execrational turpitude and filthines therefore we also must Iud. 22.23 vtterly hate and detest it and contrariwise liue temperately modestly and a 1. Thes 4.3.4.5 chastly whether we b Heb. 13.4 1. Cor. 7.4 liue in holy wedlock or in single life 109 Forbiddeth God nothing else in this commandement but adulterie and such kinds of vnclearnes Seeing both our bodie and soule are the temples of the holy ghost god wil haue vs to possesse both in puritie holines And therefore deeds gestures c Eph. 5 3. 1. Cor. 6.18.9 20. woordes thoughtes d Mat. 5.27.28 filthie lustes and whatsoeuer entiseth a man vnto these al that hee wholy e Eph. 5.18.19
and which is belonging vnto the office and function of teaching in the church and whereof mention also is made in the fourth commaundement but this propagation of true doctrine is that instituting and instructing which appertaineth to euery one because euery one priuatly in his place is bound to bring others to the knowledge worship of God Deu. 4.9 Teach them thy Sonnes and thy Sonnes Sonnes Deut. 6 20. When thy Sonne shal aske thee in time to come saying what meane these testimonies and ordinaunces and Lawes which the Lorde our God hath commaunded you Then shalt thou saie vnto thy Sonne wee were Pharaohs bondmen in Aegypt but the Lord brought vs out of Aegypt with a mighty hand Deut. 11.19 Yee shal teach them your children speaking of them when thou sittest in thine house when thou walkest by the waie and when thou liest downe and when thou risest vp Luke 22.32 When thou art conuerted strengthen thy brethen Coloss 3.16 Let the woord of Christ dwel in you plenteouslie in al wisedome teaching and admonishing your owne selues in Psalmes Hymnes and spiritual Songs 1. Thess 5.11 Exhort one another and edifie one another 2 The celebration lauding or magnifieng of God which is a commemoration and recounting of Gods woorkes and properties ioyned with a liking and admiration of them before God and his creatures to this end that we may signifie and declare our liking or approbation and reuerence towardes God that God may excell aboue all thinges and that so our subiection vnto him may appeare and be manifested They therefore which ban and curse sinne against this commaundement because they sin against the praising and magnifieng of God when they speak impious things of God as if he forsooth were their executioner to reuenge their quarell and they sinne against praier and inuocation when they craue of god those thinges which are flat against his word Some man wil here reply Vnto whō God doth imprecate wish euil to thē we maie also wish euil Vnto this we answer 1. All imprecations or euil-wishinges which are made absolutelie without some prophecy or special reuelatiō are sins 2. They must be done without priuate hatred and desire of reuenge 3. They must be done in respect of gods glorie onlie and the preseruation of the true church 4. Wee must not imprecate or wish euill as it is an euill that is as it is the destruction of them against whom wee wish it 3 The confession of the truth which wee knowe concerning GOD which is the shewing of our iudgement and opinion concerning god and his will certainely knowen out of gods word because according as our duty bindeth vs we signifie and declare our minde and knowledge for the setting forth of gods glory for the furthering of the saluation of others Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation 1. Pet. 3.15 Bee readie alwaies to giue an aunswere to euerie man that asketh you a reasō of the hope that is in you with meeknes and reuerence And hence it appeareth that they who lead a vitious and bad life sinne against this commaundement because they sinne against the confession of the truth when as they boast themselues to bee Christians and shewe the contrarie in their life and maners These three partes or vertues of the right and lawful vsage of the name of god which haue bin now proposed agree in this that they are a commemoration of the truth concerning god again they differ in this that the doctrine or propagation of true doctrine tendeth to the instruction of others The celebration of God respecteth our liking and subiection The confession of the knowen trueth betokeneth the certainty of our opinion and iudgement 4 The zeale of god which is an ardent loue of god and a griefe for any reproch or contempt which is done to god and an endeuour to put awaie that reproch from the name of god and to auoide sinnes our selues and to banish them from others This zeale is required of euery one that euery one according to his place and calling and as hee is in duetie bound doe vindicate and maintaine the glorie of God 5 Jnuocation which is praier whereby we craue of the true God none other blessinges than God hath commanded vs to aske of him onely which praier and petition proceedeth from a desire in vs of gods bountifulnesse and liberality and is made in true conuersion and in a full persuasion of gods promises for the Mediatours sake Psal 105.1 Praise the Lord and cal vpon his name Matth. 7.7 Aske and it shal be giuen you seeke and yee shal find knocke and it shal be opened vnto you 1. Iohn 5.14 This is the assuraunce that wee haue in him that if we aske any thing according to his wil he heareth vs. 6 Thankes-giuing which is to acknowledge and confesse what and how great benefites blessings we haue receiued of god vnto what obedience towards god we are in respect of them bound and ready or prepared and that therefore we wil yeelde vnfaigned obedience vnto him to the vtmost of our power Colos 3.17 Whatsoeuer ye shall do in word or deed doe all in the name of the Lord Jesus giuing thanks to god euen the father by him 1. Thess 5.18 In all thinges giue thanks for this is the wil of God in Christ Jesus toward you Psal 107.1 Praise the Lord because he is good for his mercie endureth for euer 7 Right and lawful swearing which is comprehended vnder Inuocation as a special vnder the general The chiefe questions concerning an oath or swearing 1 What an oath is 2 By whom we are to sweare 3 Of what things we must sweare 4 Whether al oathes are to be kept 5 Whether a christian maie take a right lawful oath 1 WHAT AN OATH IS AN oath is an inuocating on god whereby is desired that god who is the viewer of the harts would bee a witnesse vnto him that sweareth that he wil not lie or deceiue in that matter whereof he sweareth and that God would punish him that sweareth if he doe lie or deceiue In this definition are the other foure questions also comprehended Furthermore an oath was ordained by God that it might be the bond of truth betweene men and a testimonie or recorde that god is the authour and defender of the truth An oath is oftentimes vnderstoode and taken for the whole worship of God because by whom a man sweareth the same himselfe professeth to account for god 2 By whom we must swear WE must sweare by god onlie 1. Because god hath commanded vs to sweare by him onlie as he alone is to bee feared and worshipped 2. God wil haue inuocation to be vsed vnto himselfe onelie Therefore hee will haue vs to sweare also by himselfe only because an oath is an inuocating on god 3. An oath doth giue and ascribe vnto him by whom wee sweare the inspection and
God vnto the enimies of Dauid for surelie J wil not leaue of all that he hath by the dawning of the daie anie that pisseth against the wall But after hee had heard Abigail speake he giueth thankes to god that the executing and fulfilling of his oath was hindered by her and confirmeth by a new oath that this is gods blessing and benefite saying Blessed be the Lord God of Jsraell which sent thee this daie to meete mee and blessed be thy counsels and blessed be thou which hast kept me this daie from comming to shed bloud and that mine hand hath not saued mee For indeede as the Lord God of Israel liueth who hath kept me backe from hurting thee c. Obiection 1. He that sweareth to doe a thing which is in his power to doe and yet dooth it not maketh God witnes of a lie Answere He that sweareth indeede ought that is lawfull and is in his power and doth it not maketh god witnes of a lie but if it be an euil thing which he sweareth the recalling thereof is better than the keeping Obiection 2. The oath of peace which was made to the Gibeonites Iohn 9. was against the commaundement of God Jt is lawful therefore to keepe an oath made of thinges vnlawfull Aunswere 1. They were not excluded from peace if anie of those Nations which God hath commaunded to be destroyed did aske peace of the Israelites and did embrace their religion Now the Gibeonites desire peace and are adiudged to serue the tabernacle for woodcleauers and drawers of water perpetually Therefore the peace which was promised them albeit it was obteined by fraude and guile yet was it not repugnant to Gods commaundment 2. The Israelites doe not therefore keepe this oath as that they were bound thereby because they sware it being deceiued and thinking the Gibeonites to haue beene of another countrie but first for auoiding of offence whereby the name of God might bee disgraced among the Heathen if the Iewes had not kept their oath and then because it was lawful and iust to saue them which desired peace and embraced their religion although no oath had beene made at all Out of those thinges which haue beene spoken concerning the keeping of lawful oathes aunswere is made vnto this question Whether oathes extorted from men against their wils are to be kept Extorted oathes are to bee kept if they containe nothing in them that is vnlawfull or if they haue the forealleaged conditions although they be vnprofitable and hurtful to vs. But vnto wicked oathes no man ought to be forced neither verilie should wicked oathes be extorted by anie tortures from vs but we must choose to die rather But if anie wicked and impious oathes be made through feare or infirmitie against our conscience those doe not bind and are to bee recalled because what is impious to be done that is impious to be sworne neither is one sinne to be heaped on another Now extorted oathes that are not impious which are made of things lawful and possible though hurtfull and harde are doubtlesse to be kept because thou art bound by Gods Law to chuse the lesser euil If it bee iust to doe which thou through constraint hast promised it is iust also for thee to promise by oath to doe it For what we may lawfully doe the same also we may lawfully promise by an oath to do As if a man falling into the hāds of a theef shuld be required by the thief to giue a peece of mony for the redeeming of his life verily he not only may but also ought if he be able to perfourme that which the theef requireth And if this be lawfully performed vnto a theef it is lawfully also performed vnto him by an oath Likewise it is lawful also to promise by oath silence vnto the theefe and such an oath made for the keeping of silence promised vnto the theefe both may and ought to be kept Obiection That which is hurtful vnto the common wealth is not to be promised or if it haue been promised it is not to be kept Such silence promised vnto the theefe is hurtfull to the common wealth therefore it is not to be promised or if it haue beene promised it is not to be kept Aunswere 1. That which is hurtfull to the common wealth is not to bee promised that is if wee may doe it without the hazard and danger of our life And further if at that instant when a man is in such daunger of his life hee bee not rather to prouide for his owne safety than to reueile such a thing 2. It is rather profitable than hurtful vnto the common wealth to promise silence vnto the theefe and to keepe promise For hee which hath promised silence by oath vnto the theefe is by this meanes saued Moreouer if he should not promise by oath silence vnto the theefe threatning him death he shoulde thereby neither profit the cōmon welth nor himself Wherefore to promise silence by oath vnto the theef to keepe it seeing it is the lesser euil is of the two rather to be chosen 3 Whether a Christian maie take a right and lawful oath THat a Christian maie take an oath besides that it is necessariely gathered out of that which hath beene already spoken of an oath Exod. 22.12 Heb. 6.16 it is also confirmed by diuerse reasons The first reason is drawen from the end of an oath For an oath is a confirmation of faith and truth a deciding of debates a bond of ciuill order and giueth and ascribeth the praise and mainteinaunce of the truth to God Wherefore an oath is lawfull and necessary for christians because the confirming of faith and truth and the deciding of debates is profitable lawful and necessary for al and glorious vnto God The second reason is drawen from the definition or nature of an oath because an oath is a testification of the truth and an inuocation of God whereby we desire of God such thinges as are agreeable vnto his nature and wil manifested in his word to wit that he wil bear record vnto the truth But this inuocation of God is lawfull therefore an oath is lawful Inuocation is the worshippe of God Therefore an oath also must necessarily bee iudged to bee the worshippe of God The third reason is drawne from gods commaundement Deut. 6.13 and 10.20 Thou shalt feare the Lorde thy GOD and serue him and shalt sweare by his name Isai 65.16 He that sweareth in the earth shal sweare by the true God Ier. 12.16 And if they wil learne the waies of my people to sweare by my name The Lord liueth Hither are referred especially * Isai 45.23 48.1 Psal 63.10 Iere. 42. Gen. 21.23 c. those places of Scripture where an oath is taken for the true worshippe of God The fourth is drawen from the examples and practise of the Saintes whose oathes are in Scripture approued Neither onely the example of the godly Patriarkes and Apostles
prooue that the godly may take a iust and lawful oath but the Apostles also by their example confirme the same and especially Saint Paul who in many places prooueth those thinges which hee vttereth to bee most true by interposing of an oath As when besides many other places he saith Roman 9.1 J saie the truth in Christ J lie not my conscience bearing me witnesse in the holie Ghost Roman 19. For God is my witnesse whom J serue in my spirite in the Gospel of his Sonne that c. 2. Cor. 1.23 J call God for a record vpon my soule that is I call God vpon my head or with the daunger of my life as a reuenger reuenging this iniurie if I lie Phil. 1.8 For God is my recorde how J long after you all 1. Thes 2.10 Ye are witnesses and God also how holilie and iustlie and vnblameablie we behaued our selues among you These and the like examples doe sufficiently shew that it is graunted doubtlesse vnto Christians to take a iust oath in lawful matters Wherefore all those places of Scripture which seeme to forbid oathes forbidde rash oathes or such as haue not those lawful causes and conditions of an oath Which also is apparent by comparing the places of the old and new testament and by the end and drift of Christ who went about to free the lawe from the corruptions of the Pharisees Whereupon in S. Matthew cap. 5. rashe and vnnecessary oathes are forbidden and this to be so is manifest both by conference of other places and also by the purpose and scope of Christ who as it was saide freeing the true meaning and sentence of the lawe from the corruptions of the Pharisees sheweth that by the third commaundement are condemned all oathes superfluous and vnnecessarie and in them not onely those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is vnderstoode being dissembled and cloaked by vttering in place thereof the names of creatures And so he taxeth the hypocrisie of the Pharisies who did exercise those indirect or oblique formes of swearing as if they did not seeme by rash swearing to prophane the name of God if they expressed not the name of god in their oath and as if they were not periured and forsworne if when they expressed not the name of God in their oath they afterwards breake their faith oath giuen in that indirect forme of swearing But Christ sheweth that euen then also the name of GOD is sworne by when heauen and earth is named because there is no part of the worlde wherein God hath not engrauen a marke of his glorie And when men sweare by heauen and earth in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe only is called to record and for a witnesse by the citing of these symboles and badges of his glorie Neither doth God sticke in the wordes but in the sentence and meaning rather than in the signes and symboles doth the honour or dishonour of Gods name consist like as Christ also teacheth the same in expresse woordes Matth. 23. which wordes are to be inferred with this place which now we haue expounded Obiection But Christ saith sweare not at all Ans That At all is referred to the diuers formes of swearing not to the very word of swearing it selfe as if they should say sweare not falsly or rashly at al to wit neither directly nor indirectly For he that sweareth by the Temple by Heauen by Earth affirmeth those thinges which he auoucheth to be as true as the temple is truely Gods house heauen Gods seate and earth his footstoole And this is all one as if he should sweare by the life of god For he prouoketh God to defend and maintain his honor in punishing him that sweareth if hee deceiue and speake falslie Obiection The taking of an oath belongeth onlie to a publicke oath not to a priuate oath Answere 1. This is a false restraint because those things which the Scripture deliuereth concerning an oath are not restrained to a publicke oath only yea a great part of them prooue and conuince that a right iust oath is no lesse allowable in Christians priuatelie than publickelie as by the verie testimonies themselues of sacred Scripture is sufficiently declared 2. The examples of holie men affirming the trueth by priuate oath and giuing their faith priuatlie vnto others do likewise manifestly declare that a priuate oath also being rightly made and conceiued is allowable in Christians 3 The same is proued also by the end of an oath for the end thereof is the confirming of faith and trueth and the deciding of debates belongeth priuatly also to all Christians and therefore so doth an oath it selfe also whereby we confirme establish faith and trueth Vnto the parts of the obedience of this commandement are opposed those sinnes whereby either the right taking and vsing of Gods name is omitted or the ill and vaine vsing and taking thereof committed Vnto the propagation of the doctrine concerning God is opposed an omission or neglect of occasions and abilitie to instruct others and to bring them vnto the knowledge of the truth especiallie our children or others who are committed vnto our trust and charge Hither belongeth Christs parable of the Seruauntes employing their Maisters talentes in trafique Matth. 25. Vnto this is also opposed A lothing or shunning of such talk speech as is had of God and diuine matters Ps 119. I wil delite in thy statutes wil not forget thy words And in the same Psalme Saluation is farre from the wicked because they seeke not after thy Lawes Vnto this also are opposed the corruptions of religion and of heauenlie doctrine whereby some false thing is auouched or spread abroad concerning God and his wil or works Ierem. 14. The Prophets prophecie lies in my name By sword and famine shall those Prophets be consumed Vnto the celebration or magnifieng of God are repugnaunt 1. Contempt of God the omitting of his praise 2. Contumelie against god or blasphemy which is to speak of god such things as are contrary to his nature properties and wil either of ignoraunce or through an hatred of the truth and of God himselfe Now the Scripture distinguisheth the blasphemy against God that is whatsoeuer is spoken contumeliously or reprochfully against God ether of ignorance or against the conscience As 1. Timot. 1.13 When J before was a blasphemer and a persecuter and an oppresser but J was receiued to mercie for I did it ignorauntly through vnbeliefe from the blesphemie against the holy Ghost which is against their conscience to striue against the known truth of god whereof their minds are conuicted by the testimony of the holie Ghost which sinne who commit are punished by God with a blindnes so that they neuer repent nor obtaine remission
viewing of mens hearts the hearing of them and infinite wisedome and knowledge But God onely is the viewer of our hearts Iohn 2.25 Hee knewe what was in man 4. By whom wee sweare vnto him we giue and ascribe the executing of punishment and omnipotencie as whereby he must maintaine the truth and punish him that lieth But God alone is omnipotent and executour of punishment Matth. 10.28 Feare ye not them which kill the bodie but are not able to kill the soule but rather feare him which is able to destroie both soule and bodie in hell Wherefore we may not sweare by any but onely by God and therefore such oathes as are sworne by Saintes are idolatrous and forbidden of God Obiection But Joseph sware by the life of Pharaoh Therefore it is lawfull to sweare also by men or creatures Aunswere Some graunt that hee sinned in so doing namely that hee erred following the custome of the gentiles who were wont to sweare by Kings that thereby he might keep close from his brethren who he was but we may make aunswere otherwise also namely that it was not properly an oath but onely an asseueration made for to shewe the euidence of the thing comparing it with a thing which was certaine and euident so that the tenure and meaning of such asseuerations is that those thinges which are auouched are as certaine as that man certainly liueth whom he that sweareth nameth as being knowen and yet liuing or so certain as hee that sweareth certainely wisheth that man to liue whom he nameth So also shall the meaning of Iosephs asseueration be as Pharao liueth that is as truly as Pharaoh liueth or is in safetie or as truely as I wish him to liue and to be in safety so truely say I these thinges The same sense and meaning is to be rendered of the like 3 Of what thinges we are to sweare VVEE must sweare 1. Of such thinges as are true because he that sweareth of things that are false maketh God witnes of a lie 2. Of things that are certaine for he that sweareth of vncertaine things sweareth with an euill conscience and with a contempt of God when as hee dareth to make God a witnes of that thing which hee knoweth not whether it be a truth or a lie and he that so sweareth it is all one to him whether hee make God witnesse of a lie or of a truth and withall hee desireth that either God will beare witnes vnto a lie or if hee will not bee accounted the witnes of a lie that then hee will punish him that sweareth 3. Of lawfull thinges for hee that sweareth of vnlawful thinges maketh God both a fauourer and an approuer of that which he hath forbidden in his lawe and so he maketh God contrary vnto himselfe because he desireth god to punish him if hee doe that which god commaundeth and furthermore either hee hath a purpose to doe against gods commaundement or if hee sweare not in earnest he alleageth god for a witnes of a lie Whatsoeuer things we ought not to do god forbidding them the same neither ought any man also to sweare 4. Of possible thinges because hee that sweareth of vnpossible thinges either is mad or sweareth hypocritically and so sweareth of a lie namely hee sweareth that he will doe that which neither he will doe neither shall at all be done 5. Of thinges waightie necessarie profitable worthie of such and so great a confirmation and which require that confirmation by oath for the glorie of god and safetie of our neighbour Because hee that sweareth lightly sheweth no reuerence that he hath of god and he that doth easily sweare doth easilie also forsweare But the principal and chiefe cause of an oath ought to be the glory of god first and then the safetie and welfare as well priuate as publique of our neighbours Obiection Thinges to come are vncertaine therefore we must not sweare of thinges to come Aunswere Wee must not indeede sweare of the euent as which is not at all in our power but of our owne present will of doing either now or hereafter that which is iust and lawful and of the present and future binding of our selues to doe it whereof euerie man may and ought to be certaine And so sware Abraham Isaack Abimelech Dauid Ionathas Booz and others binding themselues to a future performance of certaine dueties 4 Whether all oathes are to be kept OATHES conceiued or made rightlie of thinges lawfull true certaine waightie and possible are to be kept For if once thou hast acknowledged and testified thy selfe to bee iustly bound to keepe thy promise and hast called god to record hereof when as afterwards thou wittingly and willingly breakest thine oath thou doest violate and breake a iust bonde and doest either accuse god the witnes and maintainer of this bond of vanity and lightnes or prouoke him to punish thee Psal 15.4.5 He that sweareth to his owne hinderance and changeth not shall neuer be moued Numb 30.3 Whosoeuer voweth a vowe vnto the Lord or sweareth an oath to bind himselfe by bond hee shall not breake his promise but shall doe according to all that proceedeth out of his mouth But oathes that are male of vnlawful thinges either by an error or by ignoraunce or through infirmitie or against the conscience it is sinne to keepe them And therefore such oaths are to be retracted and recalled least we adde thereby sinnes vnto sinnes For he that keepeth an oath made of vnlawful things heapeth sinne vpon sinne both in that he sware and so hath a wil to sinne and also in that he endeuoureth to do that which he sware and so confirmeth that will of sinning by an oath For what thinges GOD forbiddeth those thinges hee will not haue men either sworne or vnsworne to perfourme and what hee forbiddeth vs to will or promise or sweare so much the more doth hee forbidde vs to doe the same how much the more grieuous a thing it is to doe them than to will or promise them They therefore who keep that which they haue ill sworne heape sinne vnto sinne as did Herod putting Iohn Baptist to death by pretence of keeping his oath and likewise such as keepe monastical vowes whereby they haue sworne Idolatrie and impious single liuing Neither is this argument of any force An oath is necessarilie to be kept but they haue sworne these thinges therefore they must needes keepe them For the Maior is true of a lawfull oath But an oath which is made of a thing forbidden by god is not to be kept because it is not a lawful oath which also is amended and corrected by repenting thereof and by desisting from an euil purpose not by persisting therein or by perfourming it according as it is saide Eph. 4.28 Let him that stole steale no more and according to the example and doctrine of Dauid 1. Sam. 25. who sweareth that hee will destroy Nabal together with his familie Saying So and more also doe
Matth. 12.31 Euery sinne and blasphemy shal be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men Whence it appeareth seeing Paul saith hee was a blasphemer and yet obtained pardon and seing likewise christ affirmeth that some blasphemy is forgiuen and some is not forgiuen that the name of blasphemy is taken in diuers senses Vnto the confession of the truth is repugnaunt first The denial of the truth for feare of hatred or persequution or ignominie This deniall is of two sortes The first is an vniuersal and general defection from true religion which is to cast awaie the profession of the truth either certainelie or doubtfullie knowen and receiued with a certaine and purposed aduise and with the whole hearts desire of resisting God and without anie griefe or remorse of flying and shunning this casting awaie of the truth and without any purpose of obeying God in applying vnto himselfe the promise of grace and in shewing repentaunce This denial is proper to reprobats and hypocrites Whereof is spoken Matt. 13. and Luk. 8. and 1. Joh. 2. And this defection if it be don against the truth certainly knowen is sinne against the holy Ghost whereof none repent The other denial is special and particular which is the denial of weaklings is committed either through error not voluntary neither purposed or through feare of affliction when as notwithstanding there remaineth still in the hart an inclination and griefe detesting that weaknesse and denial and some purpose also to struggle out of it and to obey God by applying vnto himselfe the promise of grace and by giuing himselfe vnto repentaunce Into this denial may the elect and regenerate fall but they get out of it againe and returne vnto the confession of the truth in this life as it is shewed and exemplied in Peter Matth. 26. Secondlie Vnto confession is also opposed dissimulation or dissembling and hiding of the truth when as Gods glorie and our neighbours safetie requireth a confession of the truth which then requireth it when false opinions concerning God and his wil or woorde or concerning the church seeme to be confirmed and strengthned by our silence in the mindes of men or when those thinges remaine secret and hidden which God wil haue known and manifest for the maintenance of his glorie against the reproches of the wicked for the conuincing of the obstinate and for the instructing of those which are desirous to learne or lastly when our silence maketh vs suspected to be approuers and abetters of the wicked Thirdly vnto the right and lawfull confession of truth is opposed an vnseasonable and vntimelie confession that is whereby without any aduancing of Gods glory and without the furtherance of any ones safety and without any necessity of discharging his calling or duety there is stirred vp either a derision and euill entertainment of the truth or the fiercenesse and cruelty of the enemies against the godly Such a confession whereas it dooth rather darken than set forth the glory of God rather hindereth than furthereth the safety of the Church swarueth plainly from the scope and end of true and lawful confession and therefore is not a right vsing but an abusing of Gods name Therefore Christ forbiddeth it Mat. 7. Giue not that which is holie to dogs And Paul Tit. 3.10 Reiect him that is an heretique after once or twise admonition knowing that he that is such is peruerted and sinneth beeing damned of his own self Neither doth that crosse this which is said 1. Pet. 3.15 Be readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence For Peter willeth vs to be alwaies in a readinesse or furnished to make aunswere concerning the summe and groundes of Christian doctrine yet so as that it is not necessary to vtter and expound all vnto euery one but vnto all those which require a reason and an account of our faith therby either to learne it or to know it But whom we see once to scoffe at the true doctrine which hath beene expounded confirmed vnto them if they again require a reason and account of our faith we are not to make further answere For so Christ himselfe after hee had sufficiently confessed and confirmed his doctrine by testimonies answereth nothing vnto the High-Priest and Pilate touching the false witnesses and Luk 22. himselfe rendereth this reason of his silence If J shal tel you you wil not beleeue me Another reason is giuen by Isaiah cap. 53. He was oppressed and was afflicted did not open his mouth that is because Christ knewe he was now to suffer according to his fathers will after his cause was sufficiently defended he is not careful of deliuering his person from iniuries contumelies and punishments For he knewe that this obedience did tend to his fathers glorie But contrariwise when the High-Priest adiureth him he confesseth himselfe to bee Christ because then his silence woulde haue giuen suspicion of contempt of the name of god whereby he was adiured Obiection We do not perceiue who are swine and dogs wherefore we are to render a reason of our faith to al without putting anie difference Aunswere Christ doth not cal al wicked men swine or dogs but those only who contemne and make a mock of the doctrin confirmed which they haue heard and which hath beene expounded vnto them 2. Christ willeth not vs to iudge of dogs and swine by the secretes of their hearts but by their present words and deedes If againe it be replied In matters of difficultie and such as are hard to be iudged except there be deliuered some certaine and exact rule how to iudge and deale mens consciences are left wauering and in doubt 1. But if also we are to iudge of the outward shew of swine and dogs it is hard to pronounce who are to bee accounted for swine and dogs Therefore mens consciences are left in doubt vnto whom and when confession must bee made The Minor is false For Christ wil haue none to be counted for dogs and swine but such as shew manifest stubburnes and obstinacy in their woords and deedes of whom it is no hard thing to iudge out of the word of God And further the holy Ghost is promised vnto all that aske him by whom their iudgementes and actions may be directed that they er not And lastly seeing in this life we attaine not vnto the perfection of Gods Law neither in other things neither in this point they who ioine the desire of Gods direction with an earnest care of Gods glory and loue of their neighbour may and ought to be certain assured either that their counsels are so ruled by the holy Ghost that they erre not or if they er that yet their error is pardoned forgiuen them And this certainty sufficeth for the reteining of a good conscience If lastly it be obiected That tyrants and manie Magistrates
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the