that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint Pauls
by the negative which wee use to doe by the superlative The Lord shall not hold him innocent or guiltlesse that is pro impio scelerato habebit c. shall hold him for a wicked man Lippom. 2. And it is as much to say as he will punish him for whom the Lord holdeth innocent he punisheth not Tostat. 3. This commination here added sheweth a treble office of the law Quorum unvm in docenda voluntare Dei c. The one is in teaching the will of God what should be done what not done the other in manifesting the sinne the third in shewing the punishment for the duety omitted Borrh. 4. And by this commination is signified that although the Lord be full of long suffering Compensare tamen soleat tarditatem gravitate supplicii c. Yet he doth recompence the slacknesse of the punishment with the greatnesse thereof Lippom. This sheweth that although blasphemers escape the censure of men yet the Lord will most certainely punish them 5. Paulus Burgensus here taketh up Lyranus because he maketh this commination causa prohibitionis the cause of the former prohibition which he correcteth thus he saith it is comminatio paenae a threatning of punishment not the cause of the prohibition But if Lyranus be interpreted with favour as the Replier to Burgensis thus expoundeth that comminatio est causa motiva observantiae praeceptorum The commination is a motive cause of the observation of the precepts Burgens had no great reason to take this exception to Lyranus 3. Doctrines observed out of the third Commandement 1. Doct. Of the generall and particular contents of this Commandement THe contents then of this Commandement in generall are that as in the negative is forbidden the abuse and profanation of the name of God so in the affirmative included wee are commanded with all reverence and feare to use the name of God The particular vertues here required with their opposite vices are these 1. The propagation of the true doctrine of the will and workes of God and setting forth the same unto others as the Lord chargeth his people Deut. 4.9 Take heed to thy selfe c. that thou forget not the things which thine eyes have seene but teach them thy sonnes and thy sonnes sonnes c. Contrary hereunto are 1. The neglect of this duty in not declaring the will and workes of God to others for it sheweth that they are forgetfull of Gods benefits and so have and know them in vaine as that unprofitable servant saith in the Parable I was therefore afraide and went and hid thy talent in the earth Matth. 25.25 2. The corrupting of the true doctrine concerning the will and workes of God as Ieremy saith of the false Prophets that they prophesied lies in the name of God Ierem. 14.14 Vrsin This is a speciall transgression of this Commandement when any abuseth the name of God Ad confirmandam erroneam religionis doctrinam To confirme any erroneus doctrine of religion Osiander As they doe which alleage Scripture in defense of their errours And to this purpose Gloss. Interlinear Nomen Dei legne lapidi vel hujusmodi non attribues c. Thou shalt not give the name of God to stockes or stones or such like c. 2. The setting forth of Gods praise blessing of his name in all his workes seeking of his glory reverencing of his Majesty is here commanded as the Apostle saith Coloss. 3.17 Whatsoever yee shall doe in word or deed doe all in the name of the Lord Iesus giving thanks to God even the Father by him Contrary hereunto are 1. The contempt or neglect of the glory of God as Rom. 1.21 When they knew God they did not glorifie him as God which transgression is committed when men doe not acknowledge God the giver and author of all good things which they injoy 2. Blasphemy which is to speake evill of the name of God as to murmure and repine against him to make him the author of evill and such like against this sinne it was decreed by Moses law that he that blasphemed the name of God should bee put to death Levit. 24.17 3. Cursing and execration is contrary hereunto when men doe curse others as from God as wishing the plague of God to light on them or such like for so they make God but as the executioner to take revenge according to their lust and wicked desire of such curses speaketh David Psal. 109.17 As he loved cursing so shall it come unto him as he loved not blessing so shall it bee farre from him 3. Confession of the truth is another vertue here prescribed Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation So Saint Peter Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of that hope which is in you 1. Pet. 3.15 Contrary hereunto are 1. The deniall of the truth through feare and infirmity as Peter with cursing denied Christ. 2. A generall apostasie and falling away from the truth of such the Apostle speaketh They went out from us for they were not of us 1. Ioh. 3.19 3. Dissembling of the truth as they which confessed not Christ lest they should have beene cast out of the Synagogue Iohn 11.42 4. Offence and scandall in manners or life whereby God is dishonoured Such were the Jewes of whom the Apostle saith The name of God is blasphemed among the Gentiles because of you Rom. 2.24 4. Invocation of the name of God which is a devout petition and asking at the hands of God of such things as we need grounded upon the confidence of the promises of God in Christ. So the Prophet David saith Praise the Lord and call upon his name Psalm 105.1 Invocation as it is a part of Gods worship and so belongeth unto him is a branch of the first Commandement wherein I rather follow Simlerus judgement who maketh invocation of Saints a breach of the first Commandement than Vrsinus who referreth it to the third But in respect of the manner required in prayer that it should be done with a true heart and unfained devotion it appertaineth to the third precept Contrary unto true and faithfull invocation are first the neglect of prayer Psalm 14.4 They call not upon the Lord. Secondly the abusing of prayer and invocation of the name of God to unlawfull ends as to sorcery and enchantment Borrh. Thirdly the asking of such things as are not agreeable to the will of God as the Apostle saith Ye aske and receive not because ye aske amisse Iam. 4.22 Fourthly lip labour in prayer when many words are used but without any true devotion As the Prophet saith This people honoureth mee with their lips but their heart is farre from me Isai. 29.13 as it is cited Mark 7.6 5. Here is commanded a due and reverent taking of the name of God into our mouthes by a lawfull oath whereby we call God to be a witnesse unto our soules that we speake the truth this is a kinde of invocation of the name of God and a part of his worship Deut. 6.13 Yee shall serve him and sweare by his name Contrary hereunto are 1. The refusall of a just and lawfull oath when
neglected the Sabbath of dayes which was the seventh of weekes which was Pentecost of moneths which was the seventh as well as of yeeres yee the Sabbath of seven yeeres which was the Jubile was also intermitted if the seventh yeere from which they accounted it were not remembred 5. Further if they suffered not the land to rest in the seventh yeere they likewise abandoned other privileges incident to that yeere as the remission of debts the setting free their servants which apparent transgressions nay rebellions should not have beene suffered to slip without some reprehension by the Prophets and correction from God especially under the vertuous Kings of Judah QUEST XXII Why the Law of the Sabbath is so oft repeated Vers. 12. SIx dayes thou shalt labour 1. Some thinke that this precept concerning the observation of the Sabbath is repeated by reason of the former Law concerning the seventh yeere of intermission lest that the Hebrewes because that whole yeere was a time of rest might have taken unto themselves greater liberty in the keeping of the Sabbath Lyran. But this seemeth to be no sufficient reason because although they rested from the workes of husbandry all that yeere yet they attended other â—â—â—â—nesse and labour Tostatus 2. Some thinke that the Sabbath is here mentioned in respect of the civill 〈◊〉 thereof the rest and relaxation of the servants whereas before it was urged as a part of Gods service Gallas Siml 3. But the best reason is that the Law of the Sabbath is repeated because it chiefly concerned the worship of God and therefore so often is this precept iâ—crated as chap. 20. Deut. 5 Exod. 31. 〈◊〉 and in divers other places Tostat. quaest 13. 4. And such respect the Lord hath to the seventh day of rest which he himselfe consecrated by his owne example that according to this rule he did proportion the other festivals as the seventh weeke the seventh moneth the seventh yeere yea in naturall experiments the seventh day is observed as the seventh fouretenth and twenty one are the criticall dayes for diseases as Hippocrates and Galâ—â— have written Hierome 4. The benefit of this day the Lord would have extended to their servants strangers yea to the labouring cartell R. Salomon thinketh that in the next clause Yee shall take heed to all things c. the implements and instruments which are used to any businesse or worke are understood as the sword aâ—e cutting knife and such like that all these things should rest in like manner But this is too curious and beside it were superfluous seeing the men are forbid to labour without whose hands these things cannot stirre or move therefore this clause either is to be referred to the former duties which concerned the Sabbath Lyran. or in generall to their obedience to the whole Law and all the former precepts which were delivered have it Simler QUEST XXIII What manner of mention of strange gods is here forbidden Vers. 14. ANâ— ye shall make no mention of the name of strange gods 1. The Latine Translator readeth Thou shalt not sweare but the word zachar signifieth to remember which is more than to sweare which is too strictly taken they must make no mention non solum jurando sed landandâ— probande abtestande not only in swearing but in praising of them approving protesting by them Lippoman 2. The Jewes doe run into another extreme making this precept too generall they thinke it not lawfull at all once to pronounce the names of the Gentiles Idols but the Prophets which inveighed against them could not but pronounce their names with their mouth the meaning then is nullus loquatur honorabiliter none should make honourable mention of them Cajetane 3. This phrase then is to be understood as S. Paul would not have fornication once named among them Ephes. 5.3 that is that more should be committed none named with desire or delight Simler therefore here only is forbidden â—onesta 〈◊〉 c. non inhonesta cum detestatione c. the comely and reverent mention of their gods not the iâ—reverent mention with detestation 4. Cajetane thus distinguisheth the sentence the first part biddeth ut praeteriti dâ— non memorentur that the former strange gods should not be remembred but be forgotten as though they never had beene the other part neither shall it be heard out of thy mouth sheweth ut de moderuis diis nemo honorabiliter loquatur and of the gods present none should speake honourably But indeed the meaning is that generally the memory of all false gods should be extinguished as they 〈◊〉 commanded to abolish the very names of them Deut. 12.3 that neither in their oathes nor in their familiar talke they should revive the memory of them see the practice thereof Psalm 16.4 Neither will make mention of their names within my lips So the Lord saith by his Prophet I will take away the 〈◊〉 of Baalim out of her mouth and they shall be no more remembred by their names Hos. 2.17 Iun. 5. By the name of strange gods are here understood all which the Heathen worshipped whether by images or without whether things in heaven in the earth or under the earth which are called strange gods not because they are gods at all but so reputed in the opinion of their idolatrous worshippers and strange they were because such were worshipped onely of strange nations and not of the people of God Toâ—tat quaest 13. QUEST XXIV Why it is forbidden to sweare by the name of strange gods Vers. 13. YE shall make no mention of the name of other gods c. 1. If it be unlawfull to make any honourable mention at all of the names of strange gods no not in usuall talke much lesse is it lawfull to sweare by them because in taking of an oath invocatur Deus tanquam testis veritatio God is called upon as a witnesse of the truth so to sweare by the name of God is actus â—â—reiae an act of divine worship and therefore it cannot be given unto any other beside God and againe one Idols because they are false gods non possunt esse testes veritatis cannot be witnesses of the truth Lyran. 2. 〈◊〉 observeth here this difference betweene the Law and the Gospell there per nomen Dei jurure non 〈◊〉 they are not forbidden to sweare by the name of God Evangelica veritat non recipit juramentum But the Evangelicall truth admitteth no oath because the speech of a faithfull man ought to be in stead of an oath c. He thinketh that by this Law the Hebrewes had liberty given them to sweare at their pleasure so they did sweare only by the name of God But I rather here approve Calvins annotation Non incitâ—t Deus pâ—pâ—lâ—â— ad jurandi licentiam c. God doth not hereby incite his people to sweâ—ing or give them liberty to sweare sed ubi opus fuerit vel necessitat justa ratio id postaâ—â—bit but where need it
and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the Jewes therefore simply to take an oath upon their Thora
doe urge and induce another to speake the truth or doe or not doe any thing as Ahab adjured Michaias and charged him in the name of God to speake the truth 2 Chron. 18.15 or else it is used passively when we force another to take an oath as Abraham here maketh his servant to sweare The first kinde of adjuration is used two wayes 1. By way of deprecation and intreaty by the inferiour to the superiour as the devils doe impudently adjure Christ not to torment them Matth. 5.7 but it was by way of intreaty vers 10. 2. It is used by way of authority and command 1. Thus the Prince adjureth his subjects as Saul did the people that they should eat nothing till night 1 Sam. 14.24 2. Thus the Apostles charged and commanded the spirits to come out of men as Paul did Act. 16.18 By this kinde of adjuration which is with power and authority spirits may be adjured but by the other which is by intreaty and supplication to conjure them which is nothing else but to intreat them for their helpe as Magicians and sorcerers doe it is a great impiety and plaine idolatry 3. Yea by a power and authority given from God thus the senslesse creatures may be adjured and commanded as Iosua by the power of God commanded the Sunne to stand still and it obeyed Perer. The other kinde of adjuring which is by ministring an oath is to be used onely in grave and weighty causes either divine as Nehemiah tooke an oath of the people that they should not give their daughters in marriage to the heathen Nehem. 13.25 or in humane affaires 1. For the deciding of controversies and ending of strife Heb. 6.16 2. For the binding of one to the obedient or faithfull performance of his service As Abraham here taketh an oath of his servant so officers may lawfully be sworne for the upright execution of their office and subjects to be loyall and true to their Prince 3. For the establishing of a league or covenant as an oath was betweene Iacob and Laban Gen. 32.53 4. For the clearing of a suspition as the woman suspected of adultery was charged with an oath by the Priest Numb 5.21 5. For the satisfaction of our neighbour in a matter of trust Exod. 22.11 so by the law the debtor may be lawfully urged with an oath by his creditor 6. For the security of a mans life one may sweare to another as the Egyptian servant to the Amalekite required an oath of David for the safety of his life and estate Sweare unto me by God that thou wilt neither kill me nor deliver me into the hands of my master c. 1 Sam. 30.15 QUEST VI. Why Abraham refuseth to take a wife from the daughters of Canaan Vers. 3. THou shalt not take to my sonne of the daughters of Canaan c. The reasons why Abraham would not have his sonne Isaack be linked in mariage with the Canaanites are these 1. Because they came of cursed Cham Generis author maledictionis haereditatem transmisit in suos The author of their stocke for not honouring his father did bring a curse as an inheritance upon his posterity Ambr. lib de Abrah cap. 9. 2. Because the Canaanites were Idolaters and of corrupt manners Primum in conjugio religio quaratur Religion must first be sought in mariage Ambr. Againe Salomon was corrupted and perverted from his faith by his idolatrous wives for although Nachors stocke were not pure in religion having a smattering of imagery and idolatrous worship as Laban sought for his gods that were stolen from him Gen. 31.30 yet they had some knowledge and understanding of God as appeareth in this chapter vers 50. This thing is proceeded of the Lord c. And beside their manners were honest and commendable not like to the Canaanites as is evident by Rebecca her virginity and their humanity in entertaining of strangers Perer. 3. Another reason hereof was for that the Lord promised the Countrey to Abrahams posterity and to expell the Canaanites therefore Abraham as he refused to bury his dead among them so much lesse would mingle his seed in mariage with them Mercer QUEST VII Why Abraham sendeth not Isaack to chuse his owne wife Vers. 4. THou shalt goe 1. Though Abraham send his servant about this businesse of mariage yet it was not without Isaacks consent who knowing this servant to be the minister of his father will yeeldeth himselfe to his fathers choice 2. Isaack is not sent not to make a way unto a mystery as Rupertus thinketh to shadow forth Christ who not by himselfe went but by his Apostles sent to the Gentiles 3. And though Isaack afterward sent Iacob for the same end to chuse him a wife from his fathers kindred yet that case was not like to this for Isaack had two sonnes Abraham but one and besides Iacob fled from the wrath of his brother to save his life Perer. And further Isaack was but forty yeares old a youth â—n those dayes Iacob was about seventy seven yeares of age and so fitter to chuse for himselfe QUEST VIII In what sense Mesopotamia is called Abrahams Country seeing he was borne in Chaldea Vers. 4. GOe unto my Countrey and kindred This Countrey and place of Abrahams kindred is named to be Aram Naharaim that is Mesopotamia vers 10. where was the City of Nahor which was Charran Gen. 28.10 Now Charran in Mesopotamia is said to be Abrahams Countrey 1. Not that he was borne there as Ramban and Paulus Burgens thinke for the place of Abrahams birth was Ur of the Chaldees Gen. 11.28 2. Neither is it called his Country because as Tostatus thinketh he dwelled there a long time even 60. yeares till the death of his father which is a great errour for Abraham stayed not long in Charran Eucherius thinketh but one yeare Pererius not so much Mercerus some two years Iunius five yeares howsoever the time was not long for Abraham no doubt being called to goe into Canaan would make no long aboad by the way nor yet deferre to obey Gods commandement So then neither Pererius thinketh right that Terah lived 60. yeares in Charran after Abrahams departure for Abraham came not into Canaan till after his fathers death Act. 7.4 And Tostatus also is deceived that Abraham with Terah lived together 60. yeares in Charran for seeing Abraham was but 75. yeares old when he departed from Charran if he staied there 60. then was hee but 15 yeare old when he came first to Charran which cannot be for he was then married Gen. 11.30 But both these errors are builded upon a false ground that Abraham was the eldest sonne of Torah and borne in his 70. yeare whereas the truth is hee was the youngest and borne in the 130. yeare of his fathers age as hath beene before shewed in the questions upon the 11. chapter 3. Wherefore the solution is this that Abraham calleth all the region beyond Euphrates his
handle them roughly to bring them to knowledge and confession of their treachery against him so Christian governors should not put the Iewes to death but use them hardly by laying taxes and impositions upon them that at the length they may be brought to repentance for their blasphemies against Christ as it is in the Psalme Slay them not lest my people forget it but scatter them abroad by thy power Psal. 59.12 Rupert lib. 9. comment in Gen. cap. 4. 2. Doct. Where the feare of God is not there can be no true vertue Vers. 18. THis doe and live for I feare God c. Ioseph biddeth them bee secure of his sincere and true dealing with him because he feared God so that true religion is the fountaine of vertue and honest dealing they therefore that feare not God may for a while make a semblance and shew of honestie but it cannot be in truth where the ground of true religion is wanting where therfore the feare of God is not we cannot expect any vertuous action as Abraham reasoned with himselfe when he sojourned in Gerar The feare of God is not in this place and they will slay me for my wives sake Gen. 20.12 3. Doct. The guilt of sinne remaineth when the act is past Vers. 21. THey said one to another we have verily sinned against our brother By this wee learne that although the act of sinne be done and past yet the guilt and conscience of sinne may continue as here the sinne which they had committed against Ioseph 23. yeares before is revived Muscul. As the Lord said to Cain If thou doest not well sinne lieth at the doore Gen. 4.7 It lieth lurking in the doore of the conscience ready upon every occasion to assault us 4. Doct. The author of affliction it commeth not by chance Vers. 28. WHat is this that God hath done unto us These men having a guilty conscience thinke that God meeteth with them in every corner yet this good perswasion they have that nothing hapned to them by chance as this the finding of their mony in their sacks mouth but they ascribe all to Gods providence they make him the authour of their crosses and affliction Calvin As David in like manner saith that the Lord bid Shemei curse him 2 Sam. 16.11 5. Places of Confutation 1. Confut. Saint Pauls prophecie of some that should give eare to the doctrine of devils fulfilled in the Synagogue of Rome Vers. 6. THey bowed their face to the ground before him Here Iosephs brethren unwittingly doe fulfill Iosephs prophecie that they should fall downe unto him and doe him reverence like as the Jewes did ignorantly accomplish many things in the passion of Christ which were foretold by the Prophets So also they which in these dayes give eare to the doctrines of devils in the Romish and Antichristian Synagogue doe fulfill the prophecie of the Apostle 1 Tim. 4.1 some of them of ignorance and simplicity but their blinde guides of malice and obstinacie against the truth Muscul. 2. Confut. Against Purgatory Vers. 8. IOseph knew his brethren but they knew not him Augustine propounding this question how it came to passe that all this time of Iosephs prosperity he sent no word to Iacob but he continued still mourning for his sonne giveth this reason Quoniam sine istis minutis peccatis Iacob esse non potuit volens Deus illa parva peccata in hoc seculo igne tribulationis consumere c. Because Iacob could not be without some small sinnes God would by this meanes purge them with the fire of tribulation in this world serm 82. de tempor If small sinnes then which they call veniall bee purged in this world then there is nothing remaining to be cleansed in purgatory fire afterward which they say serveth to the purging not of mortall but veniall sinnes and indeed Iob well sheweth that our purgatory fire is in the affliction and sorrow of this life where he saith Exibo ut aurum I shall come forth like gold Iob 23.10 And the Prophet saith That the Lords fire is in Sion and his furnace at Ierusalem Isa. 31.9 it is not then in hell or Purgatory I much muse that Pererius alleaging this sentence of Augustine could not perceive how strongly it maketh against Purgatory 3. Confut. Against the swearing by Saints Vers. 15. BY the life of Pharaoh ye shall not goe hence c. Thomas Aquinas justifieth this fact of Ioseph in swearing by the life of Pharaoh and would warrant thereby the swearing by creatures as namely by Saints for an oath saith he is made two wayes by execration when some creature is produced that God should shew his judgement upon if one sweare falsly as when one sweareth by his head or such like the other way is by contestation either directly when the name of God is mentioned or indirectly when some creature is named in whom the truth should be manifested so we sweare by the Gospell wherein Gods truth is expressed by Saints that beleeved in the truth so Ioseph sware by Pharaoh a minister of Gods truth and justice Thom. 2.2 qu. 89. ar 6. Conâ—ra 1. This subtill disputer doth justifie that kinde of oath which is directly forbidden by our Saviour himselfe as to sweare by the head Matth. 5.36 Neither shalt thou sweare by thine head wee may justly suspect him in the rest when at the first he dare controll the holy doctrine of the Gospell 2. Men use not to sweare by the Gospell but upon it when they lay their hands upon the book for so we reade that the Saints have used some visible ceremonie and rite in taking an oath as Abrahams servant layed his hand upon his masters thigh Gen. 24.3 Iacob did sweare unto Laban upon an heape of stones but neither did the one sweare by his masters thigh nor the other by the stones but by the name of God Gen. 24.3 Gen. 31.53 Iacob sware by the feare of his father Isaack after the same manner is a booke used as a visible object for further evidence in the ministring of an oath but Saints are neither visible nor present and therefore the case is not alike 3. It is also directly forbidden to sweare by any but by the Lord Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name and though onely be not here found yet our Saviour so interpreteth Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 and so consequently by him onely shalt thou sweare 4. Concerning Iosephs act I have shewed before quest 9. that although it may be somewhat qualified and extenuated yet it cannot be justified but it savoureth somewhat of the Egyptian manners and seemeth to be against that place Zephan 1.5 where the Prophet reproveth those that sweare by the Lord and sweare by Malcham that is their King whether they made the idoll or a mortall man their King both abuses are here reproved 6. Places of
Genes 14 First when they use the name of God pro re futilâ— for a vaine or trifling thing Secondly in rem quam non intendis impleri upon a matter which thou doest not purpose to fulfill as they which sweare falsly Thirdly in vaine that is without cause ne jures nisi ob necessitatem thou must not sweare but upon necessity 4. Thomas more distinctly sheweth first what a vaine thing is and then how the name of God is taken in vaine First a vaine thing is taken for that which is false as he that sweareth falsly then for that which is inutile unprofitable and here they offend which doe sweare de re levi for a small and trifling matter sometime vaine or vanity is taken for sinne and iniquity and in this respect they take the name of God in vaine which take an oath to doe any wicked thing as to commit theft or any such thing of this kinde was Herods oath Secondly the name of God is assumed or taken up upon these reasons 1. Primò ad dicti confirmationem First to confirme our saying and here they offend which sweare by any other than by the name of God 2. Sumitur ad sanctificationem The name of God is used for sanctification as Baptisme is sanctified in the name of God Here they transgresse which abuse the Sacraments or holy things 3. Tertiò sumitur ad confessionem invocationem Thirdly it is taken up for confession and invocation Here they which abuse prayers and the invocation of God to superstitious ends as to enchantments or such like doe profane the name of God 4. Quarto sumitur ad operis completionem Fourthly it is taken for the perfiting and finishing of a worke as the Apostle Coloss. 3. Whatsoever you doe in word or in deed dâ—e all in the name of our Lord Iesus Christ. They therefore which have begun a good profession and afterward fall away doe take the name of God in vaine So Thomas 2.2 quaest 122. art 3. 5. The Hebrewes then doe take this Commadement too strictly that here is forbidden only prolatio nominis Dei tetragrammaton indebita the undue pronouncing of that foure lettered name of God which is Iehovah which it was lawfull they say only for the high Priest to use and that only in the Temple and only then when he blessed the people Ex Lyrano QUEST IV. What is required in taking of a right oath Seeing perjury and taking of a false oath is a breach of this Commandement as it is a dishonour unto God for as our brother is hurt thereby it belongeth unto the ninth Commandement it shall not bee amisse here to shew what conditions are required in an oath that perjury may bee the better prevented this the Prophet Ieremy declareth in these words Thou shalt sweare in truth in judgement and righteousnesse Ierem. 4.2 Which three shall now be declared in their order 1. The first thing required is truth in every oath whether it be assertorium or promissorium whether it be an affirming oath or promising oath the first must have conformity with the truth unto the thing already done in present which is affirmed to bee true otherwise it is a false oath the other respecteth the minde and intent of him that sweareth for he promiseth not certainly that it shall be done because he is uncertaine of the future events but si intendat facere ut promittit verum est if he intend to do as he promiseth it is a true oath otherwise not Tostat. qu. 8. 2. And not only falsity is contrary to truth in taking of oathes but deceit and fraud also as he sware fraudulently that having made a truce with his enemies for certaine dayes set upon them in the night and the woman that sware she was with childe by Eustochius of Antioch which was not the Bishop but another common person of the City of the same name Simler And not he only which sweareth falsum cognitum a false thing knowne but falsum dubium a false thing that is doubtfull taketh a false oath but he that having exactly sifted his memory and yet is deceived non formaliter jurat falsò formallie doth not sweare falsly Cajetan He that thus sweareth falsly injuriam facit Deo sibi omnibus hominibus doth offer wrong to God to himselfe and to men To God because an oath being nothing else but the calling of God to witnesse he that sweareth falsly beleeveth Deum aut nescire verum aut diligere mendacium that God either knoweth not the truth or that he loveth a lye To himselfe he doth wrong for he bindeth himselfe to the judgement of God wishing that the Lord may punish him if he speake not the truth To men hee offereth wrong because there can bee no society or dealing among men if one may not trust another Thomas in opusculo 2. He that sweareth must doe it in judgement that is deliberatly and advisedly not rashly and hastily The Romanes had an use that hee which would sweare by Hercules should goe forth of the doores that he might be well advised and take some pause before hee sware for they held that Hercules did sweare but once in all his life and that was to the sonne of King Augeas This deliberation in their idolatrous oathes should admonish Christians to be well advised in swearing by the name of God Simler 3. They must sweare in righteousnesse that it be a just and lawfull thing which hee sweareth Herein David offended which sware in his rage to put Nabal and his whole house to the sword Simler And he must not only sweare that which is just and lawfull but justly as he which hath seene his brother commit any offence secretly if he take a voluntary oath to discover it being not urged to depose so before a Magistrate sweareth not justly Tostat. quaest 8. QUEST V. Whether men be bound to sweare often SOme of the Jewes held that it was a part of Gods worship to sweare by his name and therefore they thought they did well in often swearing and this their custome they would warrant by that place Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name Contra. 1. The three former conditions to sweare in truth judgement and righteousnesse must be observed and kept in every oath which cannot be if men were bound or commanded often to sweare 2. An oath was brought in among men for necessity for this is laid upon man as a punishment that one is not beleeved of another upon his bare word and our Saviour saith Whatsoever is more than yea and nay commeth of evill therefore where no necessity urgeth for one to sweare it is no acceptable service unto God 3. As to sweare is not altogether unlawfull as shall be shewed afterward in the places of controversie against the Anabaptistes for then it should in no case be permitted as adultery and murder are simply prohibited and wee reade in Scripture
any refuse to testifie the truth upon their oath which may make for the glory of God and the good of our neighbour as the Apostle saith An oath for confirmation is among men an end of strife Hebr. 6.16 2. To take a false oath either in not performing that which is promised by oath or in testifying upon an oath otherwise than the truth is 3. An idolatrous and superstitious oath which is made by any other name than of God only 4. An oath to performe any unlawfull thing such as Herods oath was 5. A rash oath lightly and vainely made without any necessity as in common and usuall talke which abuse is reproved by our blessed Saviour Matth. 5.23 Vrsin 2. Doct. What an oath is COncerning an oath then briefely this it is 1. In a generall sense to take an oath or to sweare is used for the whole worship of God as Isay 45.23 Every knee shall bow unto me and every tongue shall sweare by me and the reason is because we professe him to be our God by whom we sweare 2. But more particularly and properly an oath is defined thus It is an invocation of the name of God as the onely searcher of the heart whereby he that sweareth taketh God to record that he speaketh the truth and wisheth God to punish him if he doe otherwise Vrsin So that two speciall things are intended in an oath 1. To call God as a witnesse that he speaketh the truth as the Apostle saith Galath 1.20 Now the things that I write unto you behold I witnesse before God that I lye not So Thomas Iurare per Deum nihil aliud est quâ—m invocare ejus testimonium To sweare by God is nothing else but to call him to witnesse 2. Hee that taketh an oath desireth that God may punish him if hee sweare falsly as the Apostle I call God for a record against my soule or unto or upon my soule 2. Cor. 1.13 Nihil aliud est dicere per Deum ita est nisi quòd Deus puniat me si non ita est It is nothing else to say by God it is so but that God punish me if it be not so Thom. in opuscul 3. Places of Controversie 1. Cont. It is not lawfull to sweare by Saints or other creatures 1. THey take the name of God in vaine which doe sweare by any other than by the name of God and therefore the Romanists are in errour which maintaine the swearing by the name of Saints Rhemist annot Math. 23. v. 21. 1. God commandeth that we should sweare only by his name Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name which text our Saviour alleaging Matth. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10.20 and Exod. 23.13 it is directly forbidden that they should take the name of any other Gods into their mouthes 2. God reproveth those which sweare by any other than by him as Zephan 1.5 I will cut off c. them that worship and sweare by the Lord and sweare by Malcham 3. Invocation belongeth only unto God but the taking of an oath is a kinde of invocation therefore it is a service due only unto God 4. In taking of an oath we call God to be a witnesse unto our soule but God only knoweth the secrets of the heart neither Angell nor Saint Ergo. 5. He that sweareth giveth unto him power to punish him if he sweare falsly but God onely is able to punish the soule Matth. 10.28 Vrsin But it will be objected thus 1. Our Saviour alloweth swearing by creatures Matth. 23.21 Whosoever sweareth by the Temple sweareth by it and by him that dwelleth therein Rhemist annot in hunc locum Answ. 1. Our Saviour here doth not justifie swearing by creatures but confuteth that nice distinction of the Pharisies that it was nothing to sweare by the Temple but by the gold of the Temple vers 16. and sheweth that they could not avoid swearing by God when they did sweare by the Temple because it was the place of his habitation and so they did in such an oath take the name of God in vaine 2. For otherwise if our Saviour should here allow swearing by creatures as by heaven saying He that sweareth by heaven sweareth by the throne of God he should be contrary to himselfe for elsewhere he saith Sweare not at all neither by heaven for it is the throne of God Matth. 5.34 2. Object Ioseph did sweare by the life of Pharaoh Gen. 42.15 Answ. 1. Some say that this was no oath but a vehement kinde of asseveration as Hannah saith to Eli As thy soule liveth 1. Sam. 1. and Abner to Saul 1. Sam. 17.56 and so they would have the meaning to bee this as truly as Pharaoh liveth or as I wish his life and health so it is true I say Vrsin Iun. But it is not all one kinde of phrase to say unto one present as thy soule liveth and of one absent to say by his life or soule 2. It sheweth therefore some infirmity rather in Ioseph though hee worshipped the true God yet he had learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himselfe from his brethren than of any purposed imitation of their superstitious oathes therefore Iosephs example here can bee no warrant See more of this Hexapl. in Genes c. 42. v. 15. 3. Object It is usuall for men in taking of an oath to lay their hand upon the Gospell therefore it is lawfull to sweare by a creature Answ. 1. Men using this externall signe doe not sweare by it no more than Abrahams servant did sweare by his masters thigh when he put his hand under it Gen. 24. 2. he sware by the name of God· So the Lord saith I lift up mine hand to heaven and say I live for ever Deut. 32.40 And the Angell lift up his hand to heaven but sware by him that liveth for ever Revel 10.6 So they lay their hand upon the booke as a visible signe or seale of the oath but they sweare not by the booke but by God the Author of the booke to this effect as the words are repeated unto them as helpe thee God and the contents of that booke So Thom. Cum jur as per Evangelium jur as per Deum qui dedit Evangelium When thou swearest by the Gospell thou swearest by God which gave the Gospell 4. Object It is not lawfull to profane or speake irreverently of the name of the Virgin Mary or of the Saints for this also is a taking of
the name of God in vaine quia habent quandam connexionem ad Deum for they have a certaine connexion unto God and a certaine kinde of adoration belongeth unto them Tostat. qu. 7. Answ. 1. The argument followeth not the name of Saints is not to be irreverently used therefore wee must sweare by them for neither is the name of the Prince to be abused yet it is not lawfull to sweare by it there is a meane betweene swearing by a name and profaning or abusing of it 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them or upon any connexion unto God by any kind of worship but upon that bond and connexion of love which we owe unto them as the Ministers and servants of God as our Saviour Christ saith of his Apostles Hee that despiseth you despiseth me Luk. 10.16 So that this despising or contempt offered to the Ministers of Christ is rather a breach of the fift Commandement in the second table than of this which only prescribeth our reverence and duty toward God 2. Controv. Against the Romanists that say faith is not to be kept with Hereticks 2. THe Romanists have another position that faith is not to be kept with Heretikes for so contrary to the safe-conduct given by the Emperour to Iohn Hus and Hierome of Prage in the Councell of Constance they condemned them to death and for the justifying of this fact they further alleage that it belonged unto the Magistrate to punish Heretikes having them in his power Ex Simlerâ— Contra. 1. They having the chiefe Magistrates licence to goe and returne safely were free and privileged persons and so exempt from the Magistrates power and jurisdiction 2. Neither shall they ever bee able to prove them to have beene Heretikes 3. Under this pretext and colour oathes shall be of no force or validity among men which would be a great hindrance and prejudice to humane society 4. And by this meanes Gods name is blasphemed and evill spoken of when they which professe themselves Christians doe more lightly esteeme the name of their God than the Heathen did their Idols 5. Abraham made a covenant by oath with Abimelech Iacob with Laban Ioshua with the Gibeonites all which were strangers from the true worship of God and yet they kept their covenants and oathes 3. Controv. Against the Anabaptistes concerning the lawfulnesse of an oath 3. FUrther against the Anabaptists it followeth to shew the lawfulnesse of an oath among Christians which is thus proved 1. If it had beene unlawfull to sweare and if the thing were evill in it selfe then the holy servants of God would not have sworne at all as Abraham did to Abimilech Gen. 22. Iacob to Laban Gen. 31.53 Ionathan and David each to other 1. Sam. 20.42 2. God commandeth us to sweare by his name Deut. 6.13 Deut. 10.20 but God commandeth no evill to be done 3. The end of an oath is to make an end of controversies and strife Heb. 16.16 therefore it is to Gods glory and profitable to humane society that by oathes such businesse should be ended 1. Object But the Anabaptists object that although it were permitted in the old Testament to the Fathers to sweare yet it is forbidden in the new Answ. 1. Christ saith he came not to dissolve the law meaning the Morall but to fulfill it to take an oath belonged to the Morall law which being perpetuall the other still remaineth in use Vrsin 2. The Prophets speaking of the times of the Gospell and of the state of the Church under Christ doe foretell that they should sweare by the name of God as Isay 65.16 He that sweareth in the earth shall sweare by the true God 3. Wee have the example of S. Paul who often called God to witnesse as Rom. 1.9 2. Cor. 1.23 Rom. 9.1 Philip. 1.8 Galath 1.23 2. Object Our Saviour giveth a generall prohibition against swearing Mat. 5.34 Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole And S. Iames saith Before all things my brethren sweare not c. but let your yea be yea and your nay nay lest you fall into condemnation Iames 5.12 Answ. 1. Out Saviour doth not generally condemne all kinde of oathes but onely rash and unadvised oathes which were used in their common and ordinary talke for he intendeth here to correct an abuse among the Jewes they were allowed to sweare by the heaven and earth and by such like as though such kinde of oathes nothing concerned God our Saviour telleth them that even in such oathes the name of God is prophaned and abused because there can be no part of the world named where the Lord hath not set some prints and markes of his glory Simler 2. And againe our Saviour saith in this Chapter that he came not to dissolve the law which allowed the publike use of an oath 3. Object Our Saviour saith further Let your communication be nay nay yea yea for whatsoever is more commeth of evill an oath therefore is not to be used as proceeding of evill Answ. 1. Our blessed Saviour speaketh against such frivolous formes of oaths which were used among the Jewes in their ordinary talke which came indeed of an evill minde for otherwise hee himselfe used more than bare nay nay yea yea in his speech often saying Amen Amen Vrsin 2. S. Paul also often calling God to witnesse should have gone against his Masters rule if it had not beene lawfull at all to take an oath Vrsin 3. Oathes indeed proceed of evill not in him which taketh a just oath but in the other that will not beleeve him without an oath And therefore because of the incredulity and deceitfulnesse of men the necessity of oathes was brought in in this sense the argument doth not follow for good Lawes are caused by mens evill manners but it cannot thereupon be inferred that they are evill Simler 4. Object It is not in a mans power to performe that which hee sweareth to doe for the things to come are not in our power therefore it were better to forbeare an oath than fall into apparent danger of perjury Answ. 1. Though this were granted this taketh not away the use of all oathes but onely those which are made for performance of covenants ad promises there is another kinde of oath which is called assertorium which affirmeth the truth of something already done this oath by this objection if it were admitted is not taken away 2. Yet this doubt is easily removed for it sufficeth that hee that sweareth to performe some act afterward have a full intent and purpose to doe it though it fall out otherwise afterward Simler 5. Object The oathes which are allowed in Scripture were publike such as were required by the Magistrate this giveth no liberty unto private men Answ. 1. Iakob sware to Laban Ioseph to Iakob Ionathan to David and David to him all these
upon whom depended not only the continuance of his name and posterity but the promise of the Messiah these things could not concurre in any of the other examples 2. Abraham did every thing with singular alacrity in the beginning he answered God presently hee tooke his journey in hand speedily in the middest he shewed in his three dayes journey a setled constancy in laying the wood upon his sonne and going up the hill great magnanimity and in the end in building an altar binding his son lifting up his hand to strike fortitude invincible the like is not to be found in those heathenish presidents 3. Concerning the end they did it to purchase some benefit to themselves or their countrey as Codrus Idomeneus for feare as the King of Moab or to get them immortall fame Some because it was the custome of the countrey as Philo giveth instance of the Gymnosophists among the Indians that when they were old did cast themselves into the fire and their wives after them But none of these things moved Abraham not feare of man for no man knew this oracle but himselfe not the escaping of any calamity wâ—â—ch was not neare him nor any desire of praise for he was alone upon the mountaine neither was there any such custome in Babylon or Mesopotamia from whence Abraham came Philo. but the only feare and reverence which Abraham did yeeld unto God and the love of his Commandements did induce him to performe this hard part of service QVEST. XVI Of the ramme that was intangled in the bush Vers. 13. BEhold there was a ramme caught by the hornes in a bush c. 1. Neither is the conceit of Euseb Emissen to bee received that thinketh sabech translated a bush to be a kinde of goat with upright hornes neither is it a kind of shrub or bryer so called as the septuagint thinke or of a tree as Gennad and Theodoret nor yet is it fitly translated erectus upright as some read but the word sabech signifieth the perplexity winding or clasping of a bush a brier 2. The fable of the Hebrewes that this ram was created the sixth day and kept 3000. yeares for this use is ridiculous and worthy to bee laughed at 3. Ambrose maketh this ram a type of Christ by his hanging in a tree or bush prefiguring the manner of Christs passion in hanging upon a tree lib. 1. de Abraham cap. 8. QVEST. XVII How Abraham would take a ramme which was not his owne NOw whereas it may be doubted how Abraham would take a beast for sacrifice that was none of his owne It may be answered 1. That Abraham having made an altar and prepared himselfe to sacrifice did take it to be an irreligious act to depart having not performed that service and therefore of purpose looked about to see what sacrifice might be offered to God 2. And seeing a ram hee tooke it as sent of God and remembred what he had said before that the Lord would provide a sacrifice 3. Therefore he knowing that the Lord had provided this offering he maketh no doubt or scruple to use it neither is inquisitive to examine who was the owner seeing that the earth is the Lords and all things therein to whose dominion every mans right and title ought to stoope and give place Muscul. QVEST. XVIII How the Lord will be seene in the mountaine Vers. 14. IN the mount will the Lord be seene 1. The septuagint reading the Lord was seene referre it to the appearing of the Angell in the mount 2. Hierome reading the Lord will see seemeth to understand it of Gods providing of a sacrifice as Abraham had said before v. 8. 3. Some Hebrewes doe take it to bee a prophecie of the Temple which should afterward bee built at Jerusalem where the Lord would manifest and shew himselfe so also the Chalde paraphrast expoundeth 4. But beside these interpretations which may indifferently be received this name given upon this occasion and growing into a proverbe hath this sense that in like sort in the mountaine of the Lord that is in due time and place his children in their necessities shall be provided for and therefore Iunius better readeth in the mountaine of the Lord it shall be provided QVEST. XIX He was an Angell and not Christ that spake here unto Abraham Vers. 15. ANd the Angell of the Lord c. 1. This Angell was not Christ for the Angell addeth by my selfe have I sworne saith the Lord he speaketh then in the person of the Lord as being not that Lord himselfe but Christ being God would have spoken in his owne person 2. Therefore Origen is found to be in a great errour whose words upon this place are these unde putâ— quod sicut inter homines habitu repertus est ut homo ita inter Angelos habitu repertus est ut Angelus As among men he was found in habit as a man so among the Angels he was found in habit as an Angell Unlesse Origen be favourably interpreted to speake of the office of an Angell for so Christ diversly appeared to the Prophets and fathers but if hee meane that Christ tooke upon him the very nature and person of an Angell it is a great errour and contrary to the Apostle Heb. 2.16 hee in no sort tooke the Angels 3. Therefore it is an Angell which as Gods messenger for the greater authority speaketh in the name of him that sent him Calvin QVEST. XX. Of the forme and manner of Gods oath Vers. 16. BY my selfe have I sworne 1. Some would have the forme of Gods oath to bee in this particle chi translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe surely Heb. 6.14 the Latine translateth it nisi unlesse as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal. 95.11 I sware in my wrath if they shall enter into my rest as though the oath should be explaned thus let me not live or let me not be God if c. Perer. But wee need not so curiously to search out any other forme of Gods oath than that here expressed I sware by my selfe the Chalde by my word 2. Philo maketh a nice and curious difference betweene swearing by God and by the name or word of God the first God only sweareth by man by the second for to sweare by himselfe by his name by his word are all one God sweareth by himselfe Isay 45.23 by his soule Ierem. 51.14 Amos 6.8 by his name Ierem. 44.26 by his holinesse Amos 4.2 by his right hand Isay 62.8 3. So then like as a debter doth use two wayes to satisfie his creditor by leaving a pledge or pawne or procuring some surety in like manner he that taketh an oath sometime sweareth by his soule by his honesty faith c. as laying these things to pawne that he will lose the credit of them if hee speake not the truth sometime by God as making him his surety and witnesse that he speaketh the truth So the Lord swearing
proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the
Rahabs made for the spies received into her house Augustines answer is this 1. Aut siguratè prolata sunt atque ita non mendacia c. Either they are figuratively spoken and so no lies for we must consider Non quid in facto dicitur sed quid in sensu significatur Not what is expressed in fact but what is signified in sense for as it is no lye in speech when one word is put for another as in metaphors and other tropes so neither is it in matter when one thing is signified by another 2. Another answer is they are not lies which are mentioned in Scripture Si figurate sunt dicta If they be spoken figuratively Si mendacia non sunt imitanda Or if they were lies they are not to be imitated August lib. de mendac cap. 21. 3. Commendantur comparatione c. They are commended by way of comparison not absolutely 4. Concerning the excuse of the Midwives and of Rahab he saith Non est remunerata fallacia sed benevolentis beniguitas mentis non iniquitas mentientis Their fallacie was not rewarded in them but their mercy the benignity of their mind not the iniquity of their lying Thus August lib. cont mendac cap. 17. 4. Confut. Against the Iesuits new trick of equivocating FOurthly that late taken up trick of the Judasites in equivocating with their mentall reservations is evidently contrary to this Commandement they thinke it lawfull to dissemble with the Magistrate and to delude him with their ambiguous and equivocating answers As if they be asked whether they were in such a place as beyond the seas in France or Spaine at such a time when and where it is certaine they were they will answer they were not understanding to themselves secretly to such an end or purpose The folly and falshood of which their deceitfull equivocations doth diversly appeare 1. This was the very evasion of the old Priscillianists before confuted that if they held the truth inwardly in their heart it was no matter if the truth were not alway in their mouth but a right Christian is knowne by this He speaketh the truth in his heart Psal. 15.3 he hath the truth both in his heart and mouth 2. By this device of theirs they invert the order and nature of things they make falshood truth and truth falshood they turne affirmatives into negatives and contrariwise as it is all one to say I was not in such a place with a mentall reservation as to say I was and so as Augustine saith Veritatem faciunt patronam mendacu They make the truth the patron of a lye 3. If every one should take this licentious liberty there should be no truth among men no certainty of any thing all testimonies given in evidence all promises and contracts might justly be suspected lest some secret condition or reservation might be understood for who can trust him at any time that thinketh it is lawfull to lye and dissemble sometime for as Augustine saith Volens cum mentitur esse aptior fit cum verum dicit intertus For while he applieth himselfe when he lieth aptly to the time he is held uncertaine when he speaketh the truth 4. And whereof commeth this doubling and dissembling but of feare and a bad conscience what needed the Martyrs by their plaine confession of the truth to have adventured and lost their lives if they had held such dissimulation and equivocating lawfull So Augustine saith Si simulare liceret quare id non faciunt Martyres If it were lawfull to dissemble why did not the Martyrs so lib. cont mendac cap. 5. 5. But if they shall reply againe that they doe thus equivocate for the maintenance of their Pope Catholike faith and for the discovering of heresie as they call the profession of the Gospell wee say againe with Augustine in a case not much unlike Melius occultaretur haeresis quà m praetipitaretur veritas It were better that heresie lay hid still than that the verity should be endangered de mendac cap. 7. 6. But the example of our blessed Saviour is pretended who used such kinde of dissimulation and equivocation as Mark. 5.30 Christ made himselfe as ignorant who had touched his cloathes whereas he knew it well enough as well who touched them as that they were touched So Luk. 24.28 Christ made as though he would have gone further and yet did not Likewise Ioh. 7.8 he saith to his brethren Goe ye up unto this 〈◊〉 I will not yet goe up c. but immediatly after he went up vers 10. Here Christ did equivocate with his brethren he said he would not goe up whereas he did indeed goe up meaning not with them Answ. 1. To the two first instances Augustine answereth that they are figures of other things â—as in that Christ maketh himselfe ignorant who touched him therein the Gentiles were prefigured who were a people whom the Lord saith he knew not In the next he saith Christus non menteâ—us est c. 〈◊〉 in câ—â—los profectus est Christ said no untruth for indeed he went further namely to heaven August ibid. c. 19. But wee are not driven here to such a strait with Augustine to finde out a mystery Our Saviour in neither of these places dissembleth for dissimulation is an hiding and cloaking oâ— the truth but in both these places Christ 〈◊〉 by this meanes to bring the truth to light in the first to trie onâ— the faith of the woman that touched him in the other to make 〈◊〉 of the humanity and charity of his Disciples as he did the like to Philip. Ioh. 6.6 to prove him 4. Morall observations 1. Observ. Against the evill custome of lying THou shalt not beare false witnesse By this strait charge and commandement of God all men are warned to take heed of lying and speaking untruth under what pretence soever and that for these foure causes 1. Propter diaboli assimilationem Because lying maketh men like unto the Devill For as God is truth and all that love the truth are the children of God so they that use lying are the children of the Devill for he is a lyer and the father thereof Ioh. 8.44 He told the first lye that was ever made in the world when he said to Eve Yee shall not dye Gen. 3. 2. Propter societatis dissolutionem Humane society and entercourse is by this meanes dissolved for how can one man trust another if lying and dissembling should be used This reason the Apostle urgeth Ephes. 4.25 Cast off lying and speake every one truth unto his neighbour for we are members one of another 3. Propter fama amissionem The lier loseth his credit that he cannot be beleeved no not when he telleth the truth as Ecclesiastic 34.4 Who can be cleansed by the uncleane or what truth can bee spoken of a lier 4. Propter anima perditionem Wee must take heed of lying for it destroyeth the soule Wisdom 1.11 The mouth that lieth slayeth the soule Sic.
3. bell Iudaic. cap. 12. Laert. lib. 1. c. 1. Ioan. Leo in descriptione Africa lib. 1. cap. 27. Plutarch in Lycurg Psal â—â— 34 Deut. â— 5 Aristot. lib. 8. cap. 14. Ierem. 26.14.15 Prâ—cop in cap. â—7 Exod. Lib. de cura mortuorum c. 5. â—â—pert lib. 3. 〈…〉 Rupert lib. 3. cap. 20. Ioseph lib. 3. antiq Iudâ—â— cap. 3. Lib. 3. in Exod. cap. 19. I.C. I. V. cum caeter I.B.G. cum caeter I. I.G.B. Lâ—ran in 2. Exod. August quast 67. in Exod. Quast 68. in Exod. Lib. 3. in Exod. cap. 22. Ecclesiastic cap. 7.6 Deut. 26.19 Other properties requisite in Magistrates Chrysost. serm de Evang. nuptia facta sunt 1. Cor. 7.5 Super Math. cap. 7. A defence of Queene Elizabeths government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6 Luke 14.14 Menideâ—uâ— Ex histor Nicolaâ— de mâ—rib Gentiaâ— A 9. â— Cor. 11. â— Ex Aâ—lii Donati praefâ—t in Terâ—ntium Oenopides so distinguisheth the bookes of the learned and unlearned Lima nunquam pulchriâ—r appareâ— quà m cum plena est Heb. 5.4 a Exod. 2.12 b Exod. 18.14 c Deut. 16.19 d Ibid. Exod. 1â— Hieron epitaph Paule 2. Cor. 12.14 Bernard de considerat lib. 3. Deut. 34.5 Ambr. de Cain Abel lib. 1. cap. 2. I. B.G.A. B. cum cat I. â— B.G. cum cater V.I.A.P. August quest 70. in Exod. 5. Sam. 8.7 Rupert lib. 3. in Exod. cap. 24. Whether our Saviour with his Disciples and the Iewes kept the Passeover together Synops. controv 13. qu. 4. Rupert lib. 3. in â—â—od cap. 28. Tostatus his reasons answered Rupert lib. 3. in Exod. cap. 28. Gregor 6. moral cap. 27. Thom. in Epist. ad Hebraeos cap. 12. lâ— 4. Lyranus deserded against Buâ—gens and Tostat. Chrysost. in Epist. ad Hebraos hom 32. Thom. in Epist. ad Hebraeos cap. 12. lâ— 4. Gregories opinion concerning the apparition and minystrie of Angels examined How Christ was the mediatour of the old Testament That place expounded Heb. 2.2 how the word and the law was spoken by Angels I.G.B. I.A.P.L. B.G.L. I.V.A. The difference of filiall and servile feare â—yrâ—l conera Iulian. l b. 8. Heresies concerning the Trinity 〈◊〉 the fiâ—st mandenâ— Of diversâ— kindes of faith James 2.19 Synops. pap pag. 879. Divers reasons shewing that justifying faith iâ— not commanded or contained in the Morall law Of the starres Of the Beasts Of Fishes Whether the waters be under or above the earth See more of this question Synops. pap pag. 400. Of oathes made to enemies Of oathes made to theeves Of unlawfull oathes Objections answered made in defences of swearing by Saints Lib. de artâ— amandi The difference betweene the Sabbath of the Jewes and Christians Chrysost. in serm ad popul Antioch pro gratiarum actione Thom. 1.2 q. 100. art 7. ad 2. distinct 37. art 2. q. 1. ad 3. Reconcil Upon what occasion some works are allowed to be done upon the Lords day Divers kinds of rests in the soule Gregor 〈◊〉 registrâ— lib. 11. Epist. â— Chrysost. concion de Lazaro Reconcil Thom. in opuscul Whether Naboth did well in not yeelding his vineyard to the Kings desire What it is to call the brother Racha It is proved lawfull by the Word of God for Christians to wage battell The conditions required in lawfull warre August in lib. de 10. chord cap. 9. Of slandering Of railing Of whispering and tale bearing Of flattery Of lying Confession of the truth To interpret things in the best part The difference of good and bad suspition A lye in the case is to be admitted Reasons shewing the last precept of coveting to be one and not two Of the degrees to be considered in sinne Difference betweene the full assent of the will and an inclination only The divers kindes of concupiscence Of the ceremoniall law Of the judiciall law How the Morall law bindeth How the law is possible to bee kept in the regenerate How it is impossible to be kept in the regenerate Difference betweene the sinnes of the regenerate and unregenerate Of the true end and use of the law a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. How God himselfe neither can not will dispense with his owne law It is not in mans power to dispense with the Morall law though God may dispense A strange example of Gods judgement shewed upon three excessive drinkers in little Eason in Essex the 27. of December last Reconcil Of two kindes of high places Three kindes of wayes is the soule joyned to the body R. Parkes his strong positions of comprehending the Godhead Apolog. pag. 204.20 I. A. P. I.B.G. cum caeter I.V.A. I. I.A. I.A. I.B.V.G. Oblation of incense a meere ceremony of the old Law and therefore cannot be retained under the Gospell Moses Judicials rather to be imitated than any other humane constitutions What was to â—e done if a â—an should fall into the pit The oriâ—â—nall and beginning of Sanctuaries How Sanctuaries should be moderated I. I.L.C. I.C.S. I.V. A. V.I.A.P.B. Thom. 1.2 q. 105. art 2. ad Cod lib. 4. tit 34. leg 1. Cod. lib. 4. tit 34. c. 10. Diocletian Cod. lib. 4. tit 34. c. 11. Ibid. leg 7. Cod. lib. 4. tit 34 c. 3. Thom. 1.2 qu. 105. art 2. ad 3. The keeper in trust is not to answer for casualties Cod. lib. 4. tit 23. leg 1. Diocletiâ—â— Cod. lib. 4. tit 23. leg 1. 1.2 q. 105. art 2. ad 4. Cod. lib. 4. tit 23. d. 4. Institut de public judit § secundo Extra de adulter in capit perveâ—iâ—â— * qu. 8. in 7. â— p. 7â— Objections made in the excuse of witches answered Cod. lib. 9. tit 1â— leg 4. 2 King 1. Caus. 26. q. 5. c. 18. Caus. 26. q. 7. c. 15. Caus. 26. q. 2. c. 6. Ibid. c. 7. Ibid. q. 5. c. 4. Caus. 26. q. 5. c. 3. Reasons shewing the equity of this law against witches 4 D. 34. ad 3. in Ser. Cod. 〈◊〉 9. 〈◊〉 18. leg 2. Ibid. leg 3. Ibid. leg â— 2.2 q. 154. 〈◊〉 12. ad 4. Lib. 3. 〈◊〉 c. ◠〈◊〉 lib. de exhortat Martyr c. 5. cited in the Decrees Caus. 23. q. 5. c. 32. Epistol 40. ad Vincentâ—um cited C. 23. q. 4. c. 41. Plat. lib. â—5 de legib August in Psal. 36. cited C. 14. qu. 3. c. 1 sess 10. sub Leon. 10. a Cod. lib. 3. tit 32. log 12. super verb. centesimae b Lib. 7. tit 5â— leg 2. c Lib. 4. tit 32. leg 26. super verb. tertium d Ibid. e Lib. 6. tit 34. leg 1. super haeredes f Cod. lib. 3. tit 32. leg 12. in verb. centesimae g Concil Laodicen c. 5. Cod. lib. 7. tit 47. leg 1. super verb. cum prâ— eo c. Hom. 38. super Matth. Chrysost. ibid cited Decret 88. c. 11. Lib. de Tobiae C. 15. cited c. 14. q. 3 c. 12. Ad Macedonium epist. 5â— cited
is not to play the Jew but a Christian may as lawfully doe it as to sweare upon the Gospels or any other part of the divine Scriptures 2. Dare favorem errori Iudaeorum c. To give way or shew favour unto the errour of Jewes is sinne but a Christian swearing upon the Thora should give way unto the Jewish errour Ergo. Answ. To sweare upon the Thora where any scandall or offence may grow unto the weake or any occasion of hardning to the Jew it is unlawfull yet this sheweth not but that where no such danger is simply so to take an oath is not unlawfull 3. To make this a lawfull act then for a Christian to take an oath upon the Jewes Thora these things must be considered 1. If he sweare upon it not as upon any other booke of the same contents that is comprehending the five bookes of Moses but as it is a monument of the Jewes bound up in silke and laid up in their Synagogue so is it not lawfull because to be addicted to such superstitious observations is sinne 2. Though there be no difference betweene their Thorah which is written in Hebrew and our Pentateuch in Latine or English in respect of the substance but one indifferently may lay his hand upon the one or the other for there is no difference of languages before God yet if a man make difference in his owne opinion thinking the one not as lawfull as the other herein he should offend doing against his owne conscience 3. Or if an Hebrew should require a Christian to sweaâ—e upon his Thorah rather than upon the Gospels it were not lawfull for hereby we should confirme him in his errour 4. Or if one Christian should require another to sweaâ—e rather upon the Jewish Thorah than upon the Gospels it were not safe so â—o doe because such an one giveth occasion of suspition that he doth not firmely and stedfastly beleeve the contents of the Gospell 5. But if a Christian of himselfe without any such motion made by another doe willingly take his oath upon the Thorah either of necessity because there is no other booke of Scripture present or because he maketh no difference betweene one booke of Scripture and another he may doe it lawfully so it be done without offence unto others Sic Tostat. quaest 16. QUEST XXIX That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe BUt though a Christian may sweare upon the Jewes Thora the former considerations being observed yet is it altogether unlawfull for him to sweare either upon Mahomets thigh which is kept as an holy relique among the Saracens and Turkes or upon their Alcaron 1. The first is evident because this being a morall precept to sweare by the name of God only and not by the name of any strange gods bindeth all beleeving people for ever now to sweare by Mahomets thigh is to sweare by a strange god and therefore it is unlawfull as well for the Jew as the Christian to take such an oath seeing they are both bound to keepe the morall precepts and Commandements Tostat quaest 19. 2. The other also is unlawfull as it may thus be shewed for an oath is made three wayes either 〈◊〉 God alone without any other externall signe or symboll which is a lawfull and sufficient oath or by the creature alone which is an unlawfull oath for so the glory which is onely due unto God should be given unto the creature or by God and some creature together with reference unto God as when in taking an oath the hand is laid upon a booke But such a creature is used as an externall symboll in an oath as in quo nihil est mendacii wherein there is no lye and it must immediat è nos ducere in cognitionem Dei bring us immediatly to the knowledge of God therefore we lay not our hand upon a stone because it hath no instruction in it as a booke hath But the Gospell hath both these properties there is no falsehood or untruth in it and it doth bring us immediatly and directly to the knowledge of God The Turkes Alcaron hath neither for both it containeth many falsehoods fables and untruths and it can never bring us to the knowledge of the true God having many errours in it So then a Christian taking his oath upon the Alcaron thereby should confesse all to be true which is there contained and so blaspheme God and beside give great offence unto Christians and so secondly his brethren therefore it were better for a Christian to chuse rather to dye than to take such a blasphemous oath Tostat. qu. 20. The like judgement is to be given of the Jewes Talmud which containeth many fables and blasphemies against Christ. And for the same reasons before alleaged even a Turke or Saracen sinneth in taking an oath upon Mahomets thigh though he directly make it not God because he useth such an unholy superstitious and abominable thing in taking of a sacred oath likewise he offendeth in swearing upon his Alcaron which containeth abominable lies and the same most pernicious even concerning the end of all our happinesse in blessednesse in the next world which their Alcaron placeth and maketh to consist in the carnall pleasures of eating and drinking and the use of women Tostat. quaest 21 22. QUEST XXX Why three feasts are only named wherein they had more Vers. 14. THree times thou shalt keepe a feast unto mee in the yeere 1. They had divers other festivall dayes beside these three which are here named the Pasch called the feast of unleavened bread Pentecost named the feast of first fruits and the feast of Tabernacles called here the feast of gathering fruits in the end of the yeere which said three feasts are not named because they were more strictly observed than the rest for the Sabbath was more straitly kept wherein it was not lawfull to kindle a fire Exod. 35.3 nor consequently to doe any worke about preparing of their meat neither in the feast of reconliation was it lawfull to doe any worke at all Levit. 23.28 whereas in other feasts only servile workes are forbidden and in the feast of the Passeover such workes as were about their meat and drinke were permitted Exod. 12.16 But therefore are these three feasts named because in them onely the people were bound to come up before the Lord. 2. And these three were speciall feasts above the rest for these causes 1. Because in them onely the people were required to appeare before the Lord. 2. Speciall oblations were offered in these feasts In the Passeover was offered a sheafe of the first fruits Levit. 23.10 in the feast of Pentecost they presented the first fruits of their wheat harvest faire flower baken with leaven Levit. 23.17 And in the feast of Tabernacles they were commanded to make them boothes of boughes ibid vers 40. 3. Those feasts excelled the other in respect of the