Fruitful Instructions and Necessary Doctrines, Part 31 – Part 43
31 Difference betweene the Lawe and the Goſpell.
THere is nothing more neceſſarie and comfortable for troubled conſciences then to be well inſtructed in the diffecence betweene the Law and the goſpell: and therfore is the church of Rome muche to blame in this behalfe, becauſe it confoundeth together theſe two, being in nature ſo diuers and contrarye one from the other: as threatnings and promiſes, things tē porall with things eternall: ſoroweful things with glade tydings, death with life, bondage with freedome &c. teaching the people that whatſoeuer the Lawe ſaith, the goſpel confirmeth and whatſoeuer the goſpell ſaith, the ſame is agreeable to the law, and ſo make they no difference betwene Moſes and Chriſt, ſaue onelyonly that Moſes (ſay they) was the giuer of the old law, and Chriſt is giuer of the new and more perfect law. And thus imagine they the goſpell to bee nothing els, but a newe Law giuen by Chriſt bynding to the promiſes thereof, the condition of our dooings and deſeruings, no otherwiſe then the old law, And ſo deuyde they the whole lawe after this diſtinction into three parts the Lawe of nature, the law of Moyſes, and the Lawe of Chriſte, And as for the Goſpell, they ſaye it is reuealed for none other cauſe, but to ſhewe to the worlde more perfect preceptes and counſailes, then were in the olde lawe: to the fulfilling whereof they attribute iuſtification, and ſo leaue the poore conſciences of men in perpetuall doubt, and induce other manifolde errors: bringing the people into a falſe opinion of Chriſt, as thoughe he were not a remedy againſt the law but came as an other Moyſes to giuegive a newe lawe to the worlde. Furthermore as they make no difference beetweene the nature of the Law, and nature of the Goſpel, confounding Moſes and Chriſt together: So neyther do they diſtnict or diſcern the time of the law, and the time of the Goſpel a ſonder.Gal. 3.24. For where S. Paule bringeth in the lawe to bee a Schoolemaiſter & limiteth him his time vntounto Chriſt, and ſaith that Chriſte is the ende of the Law, that is,Mat. 5.34. Ro. 10.4. whereas the Lawe ceaſeth, there Chriſt beginneth, and where Chriſte beginneth, there the law endeth. They contrariwiſe make the Law to hauehave no ende nor ceaſing, but giuegive to it immortal life and kingdome equall with Chriſte, ſo that Chriſt & the lawe together do raigne ouer the ſoule and conſcience of man which is vntrue. For either Chriſte muſte giuegive place and the law ſtande: or els the law, (the condemnation and curſe of the law I meane) muſt ende and Chriſte raigne. For both theſe Chriſt and the Law, grace and malediction, cannot raigne and gouerne together.
32 Of the true worship of GOD.
The Lord our God doth ſtraight lie charge vsus in the firſte commaundement of the firſte table that we reſerue vntounto him onelie,Ex. 20.2.3. Mal. 1.6. Mat 10.28 Ier. 10.7 Pſ. 135.6. hys whole honour, not giuing anye parte thereof to anye other. That wee louelove and feare him aboue all, that wee acknowledge him alone to bee our gouernour and guider of al things, of whom we receaue all our benefittes. And finally that we make our prayers to none other but to God alone. For inaſmuch as he is God alone, and beſides him there is no other:Iam. 1.17. Ro. 10.14. and can and will doe all thinges for vsus, which are needfull aſwell for our ſoules as bodies. Wee muſt not goe vntounto them which are no Gods, neither any other where to ſeeke thoſe things, which cā be perfourmed and geuen vsus by none but God onelyonly. The man that will truely examine himſelfe in this commaundemēt, muſt well conſider with himſelfe, what doubting and miſtruſting he hath of Gods helpe in aduerſitie, what vnlawfull meanes hee hath vſed to helpe him by, in his ſeeldome or careleſſe reſorte vntounto him in his proſperitie, aduiſedly conſidering that the lawe requiring ſoundneſſe in our whole nature, aſwell in thought,Deu. 27.26. as in deed, accurſeth him that continueth not ſounde in all that is commaunded. By this meanes we ſhalbe brought to ſee what neede wee hauehave, of the obedience and bloudſhed of Ieſus Chriſt,Gal. 3.24. and ſo ſhall the Lawe be come our Schoolemaiſter, to bring vsus vntounto Chriſt.
33 What ſignifieth the deliueraunce out of Aegipt
VVHereas the Lorde maketh mē tion in the beginning of his lawe,Ex. 20.2. of the deliueraunce from the bondage of Egipt: we muſte vnderſtande, that as concerning the bodie, it is peculierly to bee referred to the people of Iſrael: Howbeit it doth indifferently belong vntounto vsus all, in that we are redeemed by Chriſt, from hel the diuell, ſinne and death. For wee are the children of Adam by nature accurſed and inheritors of death,Eph. 2.3, wee hauehave nothing in vsus but ſinne, and ſo conſequentlie we muſte needes be accurſed before God, Let men pleaſe… magnifie themſelues as they liſte, yet beholde their birth, beholde their nobilitie, they are but bondſlaues of Sathan, they hauehave a ſinke and bottomeleſſe gulph of corruption in them they are worthy that the wrathe and malediction of God ſhould fall vppon their heades, breifly, being baniſhed from the kingdome of heauen, they are giuen ouer to all miſery, & wretchedneſſe. Now our Lord & God, by the hand of his ſonne, hath hence deliuered vsus. He hath not ſent a Moſes, as to the people of auncient tyme: but not ſparing his only ſonne, he hath deliuered him to death for vsus.Io. 3.16. Being then ranſomed with ſo deare and ineſtimable a price, as is the holie and ſacred bloud of the ſonne of God: We ought wholly to yeald our ſelues vntounto him, So then, in ſteade that it was ſaid to the auncient people, that God had deliuered them out of the land of Egipt, it is now ſaide, that wee bee redeemed from the bondage of Sathan, to liue vntounto the Lorde,Ro. 14.8 1. Cor. 6.19. as the Apoſtle ſpeaketh, that we are not our owne. Wherefore it behoueth the faithfull, that they preſume not on the libertie to doe what ſeemeth them, & to liue eueryevery one after his owne luſte. For our Lord Ieſus Chriſt therefore died, and roſe againe and reuiued, that he might be the Lorde both of the quick and the dead.Ro. 14.9. And therefore it is good reaſon that he ſhould hauehave the ſoueraigne rule, ſeing he hath not ſpared himſelfe for our redemption and ſaluation.
34 Wee muſte worſhip God alone.
VVe are ſtraightlie forbidden of the Lord, to worſhip anye together with him, or to admit any worſhip of him,Ex. 20.3. beſide his owne which he hath left vsus in his worde. The Lorde would hauehave vsus to ſeeke all good thinges at his hands alone, and cannot abide that wee ſhoulde hauehave other Gods before his face. For inaſmuch as he hath taken vppon him to care for vsus, and to honor himſelfe, by ſhewing forthe the treaſures of his grace vponupon vsus,1. Pet. 5.7. it ſhal not be lawfull to darken the lighte of his goodneſſe, by ſeeking to obteyne that,Pſ. 55.22. at the hands of any other, the gifte of whiche hee hath reſerued to himſelfe alone, for the glory & praiſe of the riches of his grace. For let vsus be aſſured, that whenſoeuer we ſeeke to any other then him, for any part of our welfare, we doe (as it were) hyde the brightneſſe of his face, that he cā not be ſeene in the full ſhewe of his merciemercy, howe he is affected towards vsus, while they by ſtepping betweene, conueye ſome praiſe of the gifte and merciemercy to themſelues. Heere wee ſee, all paſſage to the virgine Marie, angels or ſaincts, (whatſoeuer) to bee ſtopped vp,Mat. 11.28 and the waye to God opened vntounto all in their neceſſities, to runne thither with an aſſured hope eaſe, comfort and refreſhing, by reaſon of the promiſe
35 Images are forbidden in the Lawe of God.
BEcauſe there is no compariſon betweene God, whiche is an euerlaſting ſpirite, incomprehenſible, and a materiall bodye, mortall,Ex. 20.4. Deut. 5.8. corruptible and viſible: therefore the Lord commaundeth vsus in the ſecond commandement of the firſt table, that we ſhoulde not repreſent him in anye viſible image. Hee forbiddeth not the making of all kinde of images, but when they are made to ſome ſuperſtitious ende, as either to expreſſe the Godhead: or by that meanes, to bring him ſomewhat nearer to vsus, or to our vſe: or to ſtirr vp or kindle in vsus anye kinde of deuotion, or as we commonlie ſaye, to put vsus in a good minde,
If we come, where they are, we muſt not bowe vntounto them, nor worſhip thē, neither for there owne ſakes, whiche is ye groſſer errour: nor yet for others whome they are made to repreſent, whiche alſo is bad inoughe. God is more excellent and greater, then that he may be repreſented by any image. For when as heauen and earthe, and all thyngs conteined within the compaſſe of them, cannot repreſent God, muche leſſe ſhall vile images made with mens hands doe the ſame, which hauehave neither life nor mouing, nor any thing at all, like vntounto the moſt mighty God,Eſay. 44.9 Act. 15.20 & 17.6. 1. Cor. 5.11. Ro. 1.23. as witneſſeth the holy Ghoſt by the mouthe of the Prophets. Furthermore the Apoſtles of Chriſt them ſelues with one conſent and very earneſtly hauehave forbidden Chriſtians the worſhipping of images, and before time the holy prophets hauehave prophecied, that the churche of Chriſtians ſhould hauehave no images.
36 Idolatry is enemie to the true ſeruice of God.
Great reaſon it is, that we ſhould bee carefull firſt of all to ſerue God, and to yeelde vntounto hym onelyonly the honor and glory which beelongeth vntounto him And that we maye well begin to doe ſo, we muſt abhorre idolatry, the which the wiſe man calleth vanity and lies, and ſo likewiſe do all the prophets in diuers places. In all agee and amongſt all nations,Pro. 30.8. Eſa. 41.29 & 44.9. Ier. 2.5. & 10.3.14.15. & 14. it is, and hath bene vſuall that the idolaters (euen thoſe which are the deuouteſt) do giuegive themſelues vntounto diſhoneſtie, filthineſſe and vncleanneſſe, vntounto oppreſſion and crueltye, euen wt an vnbrideled luſt and deſire. And the prophetes alſo doe make greate complaints thereof, & do reproch the idolaters, that they hauehave forſaken God, an that they hauehave their handes full of bloud. So then, if wee will beginne earneſtlie to ſerue God, we muſte begin firſt to hate idolatrye, following the doctrine that Iacob gaue to his houſhold,Gen. 35.2. Ex. 20.3.4 and God in the beginning of his Lawe. And heerewithall lette vsus learne to renounce our owne wits and be willing to be broughte to the knowledge of the euerlaſting power and diuinitye of God, that wee maye glorifie him as God, and not turne away our ſelues from him, vntounto ſuperſtition and idolatry, the whiche if we ſhoulde do, wee ſhall deſerue to hauehave the wroth and indignation of God, to be powred vponupon our heades, as vponupon the wicked and vngodly, and to giuegive vsus vp vntounto a reprobate minde, for to condemne vsus eternally.
37 God, and not images is to be worſhipped.
AS we may not take vppon vsus to worſhip any beſides the Lorde, no more it is lawfull for vsus to giuegive any worſhipp to the Lorde,Ex. 20 4. Eſay. 20.4 but onelye that whiche is allowed in his worde. And therefore hath hee forbidden vsus to make any grauen image, imagining that waye to pleaſe him, and to do a worke acceptable in his ſighte.
For ſome of thoſe whiche bowe vntounto grauen images, thinke and ſay, that the Lord is ſerued therein, and that they do it not vntounto the image, but vntounto the Lord repreſented vntounto them in the ſame. But the Lorde in the commaundement,Deu. 5.8. forbiddeth aſwell the falſe worſhip of the true God, as the giuing of any parte of his true woorſhip vntounto a falſe God, I meane vntounto any beſides the onelyonly true God. It commeth all from one fountaine, to dare be bolde to giuegive vntounto him anye worſhip beſids that which he hath cō maunded, and to worſhippe any other beſides himſelfe: which thing he hath in many places plainely forbidden.
And ſo he repreſſeth this intollerable boldeneſſe of man, that in his owne deuotion will preſume to pleaſe the Lord, either in the worſhipping of others or in any other manner of worſhipping him, then he himſelfe hath opened in his worde.
38 We muſte worſhip God according to his worde.
WE are inſtructed of the Lorde to do nothing as ſeemeth vsus, eſpecially when there is anye queſtion of the ſeruice of God, that we attempt nothing after our owne fantaſies, but that wee ſollowe in all ſimplicitie, that which he appointeth by his worde, without adding of any thing vntounto it whatſoeuer. For aſſone as we ſhall hauehave declined neuer ſo litle herein,Deut. 4.2. & 12.32 what euer wee alledge to make our cauſe good, God wil not leaue vsus vnpuniſhed. For it is no vaine threat when God ſaieth in this ſecond commaundement,Deut. 5.9. that he is a Ielous God, which viſiteth the iniquity of parents vppon their children Wherefore let vsus note firſt of all, that foraſmuch as we are by nature ouermuch giuen to idolatry, this threatning of God, commeth always before our eyes, to the ende we preſume not to mingle any thing with his worde, or to deuiſe any kind of idolatry, but that we ſerue him purely according to his nature, and not according to our fantaſie. Secondly we muſte not pretend our good meanings, to iuſtifie that we ſhal hauehave inuented and deuiſed: but contrariwiſe let vsus remember that the principall ſeruice whiche God requireth is obedience.1, Sa. 15.22 Hoſea. 6.6 Mat. 9.13. & 12.7. When we knowe not which is the true religion, neither can diſcerne who is the true God, it is no maruell if all our ſenſes wander, and wee runne hither and thither without any right directing of our wayes: But when GOD hath once declared himſelfe vntounto vsus, and we know his truth, then is there great reaſon, that all our dreames fal to the grounde, and that wee abide ſtedfaſt in that wherof we hauehave knowledge.Ex. 20.5. When God nameth himſelfe to be ielouſe, he meaneth thereby (wt out doubt) to ſignifie, that he wil not ſuffer his honor to be violated, or hee himſelfe to bee robbed of that which properlie belongeth vntounto him, to hauehave it giuen to creatures, for hee cannot patiently endure any ſuch treacherye.
39 Howe God doth viſit the iniquitie of the fathers vponupon the children.
THe Lord our God doth not onelyonly threaten them which by idolatry are turned away from his Lawe, in ſaying onelyonly that he wil puniſh them in their owne perſons, but he extendeth his vengeaunce to their whole poſteritie. I am (ſaith hee) a ielouſe God, which puniſheth the iniquity of the fathers vppon the children. The which ſentence at the firſte ſighte, ſeemeth to be not well agreing to the iuſtice of God, and alſo contrary to naturall reaſon. For God ſaith by his Prop. Ezechiel that the ſonne ſhall not beare the iniquitie of the father,Deu. 5.9. Eze. 18.20 neither ſhal the father beare the iniquity of the ſonne, but the righteouſneſſe of the righteous, ſhalbe vponupon him,Deut. 24.16. and the wickedneſſe of the wicked ſhalbe vponupon himſelfe. The Lorde moreouer reproueth the Iewes for this blaſphemie which ranne muche in their mouthe, and wherof they had made a cōmon prouerb: Our fathers hauehave eaten ſoure grapes,Eze. 18.2. and the childrens teeth are ſet on edge. But yet for all this, when the matter ſhall bee well conſidered, there will no contrarietie be founde in theſe two places. For as concerning the place of Ezechiell, God vnderſtandeth no other thing, but that thoſe which are puniſhed of him, cannot alledge their innocency, that they cannot ſay that god doth them any wrong or iniurie, if he vſe them ſharplie: For they ſhall finde themſelues guiltie eueryevery one in hys owne perſon, and that he ſhalbe declared iuſt, whē eueryevery one ſhal ſe, that he exceedeth neither meaſure nor reaſon. Nowe this alſo is certaine, that whē God puniſheth the childrē becauſe of the fathers,Px. 20.5. yet ceaſeth hee not to bee iuſt in his chaſtiſements: for the children on their parte, being wel examined ſhalbe found faultie.Pſa. 61.5. They can … ſooner come foorthe of their mothers wombe, but they commit many notable and manifeſt ſinnes:, and ſuch as might be knowne to the worlde. We are eueryevery one of vsus by nature vnderunder the curſe of God, ſo that wee hauehave no occaſion to find fault with God, when he leaueth vsus in this eſtate. And as he ſheweth his fauour toward his ſeruaunts,Eph. 2.3, when he doth bleſſe their poſteritie, ſo doth he ſhew his vengeaūce towardes the wicked, when hee ſuffereth their childrē to continue in their curſed ſtate.
40 We muſte not take the name of GOD, in vaine.
IN the third commandement of the firſt table, the Lorde doth not onlie forbid vsus to abuſe and blaſpheme his bleſſed name by periurie:Ex. 20.7. Deu. 28.58. Ier. 10.6. Pſal. 8.1. 1. Chr. 29.13. Deu. 18.10 11.12. Eſay. 8.19. Mal. 3.15. Gal. 5.20. Mat. 5.34.35.36.37. but forbiddeth aſwell, all vaine and ſuperfluous othes, he chargeth vsus to vſe his name with a moſte high reuerence, whenſoeuer we either ſpeake or think vppon him, that wee blaſpheme not his name, by coniuring, witchcrafte ſorcerie, neither by curſing nor anye ſuch like: that we neuer ſweare by the name of God in our common talk, although the matter be neuer ſo true.
For as the name of God is holie, ſo it behoueth vsus to take diligent heede, that we doe not in ſuch ſorte name it that either we may ſeme to paſſe lightly of it our ſelues, or geue to other occaſion to hauehave it in ſmall reuerence.
The name of God is vnhallowed firſt when we thinke not honorablye and worthelie of him, when we murmure againſt his iudgements, worde, and doings, and boldly ſet our ſelues againſt them: and as often as wee doe not call vppon, and praiſe the name of God, when we are vnthankful towards him, when we denie his name, when we ſweare not only by his name but forſweare our ſelues, and vngodly vſe the power and maieſty of God, his paſſion and woundes in horrible curſings, The name of God is alſo prophaned, when as it is raſhlye and often vſed without any profitte or neceſſitie, as when we vſe the name of God in all our ſaings and ſpeaking. God requireth the ſanctifiing of his name, whereby wee iudge well and thinke honorablye of him and of his workes, and count nothing more excellent, better, or more precious, then the name of our God, and that we imagine and ſpeake nothing of the iudgementes workes and deedes of the Lord, but that which is holy, becauſe that we doe not acknowledge him onelyonly to bee God, but alſo o… Lord and God.
41 The name of God muſte be vſed with reuerence.
THe Lord hath lent vsus the vſe of his name to determine our doubtes, and decide our controuerſies, that be of great importance, and cannot otherwiſe come to lighte: and that with ſuch reuerence, as vntounto his honor appertaineth. Hee hath not left it to wait vponupon our vaine words. and talke of no importance, to ſerue where our humour will place it. So that men are alwayes guilty of highe treaſon againſt his glory in the vſe of his name, vnleſſe both the waightines of the matter they hauehave in hād, & their reuerence in the manner of dealing therein, ſhall excuſe them. A man can no waye bee vnreuerent towarde his name, but he ſhall in ſo doing bee gilty of his diſhonor. For thoſe things wherein he hath left the marks of his glory, as his name, his worde, and his ſacraments: by the vſe or abuſe of them, doe truely witneſſe of the harte how it ſtandeth affected towards the honoring of him. There was neuer man founde truelye honoring God in his hearte, whoſe toung was defiled with vſuall ſwearing, and often vnreuerent vſing of his name. The excuſe therefore is vaine and vtterly vntrue, that ſwearing is but a cuſtom… of the tongue, and that their hart ſtā deth reuerently affected towards his name and glorie. For it is the wants of reuerence in the hart to God, that fometh out ſuch filthines at the mouth And the long continuance of that impudency in the hart, hath brought the fruite thereof into the mouth, whiche witneſſeth ſufficiently the corruption that is ſetled inwardly in the heart… Our communicatiō muſt be, yea, yea, nay nay: that which is more commeth of euill. It is vnlawful to ſweare by any creature, becauſe an oth hath in it, an acknowledgement of ſuperioritie and of iudgement vntounto that wherby we do ſweare, euen to iuſtifie truth and to reuenge falſhood and wickedneſſe, but much more vnlawfull it is to ſweare by Maſſe: Mattens, roode or any ſuch names and ſignifications of idolatrie.
42 We muſte not ſweare at all.
WE ought to beare ſuch a reuerence to the name of God, that al othes be laid aſide, and baniſhed from among vsus, but as neceſſity requireth when God ſuffereth vsus to borrowe his name. Otherwiſe we ought to follow that forme of ſpeeche which our Lorde Ieſus Chriſte hath preſcribed, as handling our matters in all ſimplicitie: for all which is beſides this, is euil, and condemned by the Lawe, as namely, if we take the name of God in vaine. And withall let vsus note, that all ſuperfluous othes and thoſe in which the name of God is not honored as it deſerueth, hauehave in them a double euill. For firſt, whē men let them flie ſo at al aduentures, it is a ſigne that they ſcarce make any accompt what they ſay, Secondly, if we conſider from whence this common ſwearing proceedeth, wee ſhall finde that from no other thing, but that men be ſuch liars, ſo full of falſhood and deceit, that when they ſpeak the one to the other, none can beleeue that it is true which is ſaide. So then it muſt needes be, that there is in vsus great wickedneſſe, conſidering that when God hath giuen vsus a tongue, it is in parte to communicate one with another: For our tongue is the meſſenger of the harte, whereby wee expreſſe vntounto others what we hauehave conceiued in our minds. Wherefore let vsus learne to vſe in this thing ſuch ſobriety as God commaundeth, and let vsus not ſweare without great neceſſity, and being thereunto required: and although there are ſome ſo vtterlye voide of conſcience and religion, that they make no accompt of ſwearing by their Faith: yet let vsus know that this name of Faithe ceaſeth not therefore to be in price before God: for he holdeth it deare, and it is an hallowed thing vntounto him, which neither can, neither ought to be vnhallowed, except we wilbe in great fault, and incurre the daunger of the threat, pronounced in this third commandemēt. So it is not ſufficient not to hauehave pronounced expreſly by God, but whē one ſweareth by his faithe, or taketh any confirmation from that, which hath any ſigne of the Maieſty of God his name is vnhallowed in this thing If this nowe be true, as (indeede) it is moſt true: what then ſhalbe ſaid of thoſe, which vſe falſe othes to diſguiſe their purpoſes, which ſweare raſhlye euen to ſporte themſelues with othes: yea to deſpite God by their execrable blaſphemies, inſomuch that hee hath neither fleſh nor bloud, nor any thing elſe which they ſpare? Theſe are not onelyonly holden faulty, for abuſing the name of God: but becauſe they vſe him to the greateſt, and moſte execrable reproch they may doe,
43 Men ought to deale together in ſincerity, that ſwearing may be vtterly excluded.
ALL kinde of othes are vnlawfull, which by any abuſe do prophane the name of God, to the reuerence wherof they ought to ſerue. Men therefore ought ſincerely and in good faith commonly to bargain one with an other, becauſe that the ſimplicitie and true meaning of their talke, ſhalbe no leſſe then an othe among thē which regard not ſincerity. And certainly it is an excellent order in correcting faultes, to note and mark the ſprings out of which they flowe. For whereof commeth ſuch promptnes in ſwearing, but becauſe in ſo great vanity, in ſo manie deceits, in ſuch inconſtancie and wauering, nothing is credited.Mat. 5.34 Our Sauiour Chriſt therfore requireth vsus to be circumſpect in our talke and conſtant in our words that we neede not ſweare at al. Hee teacheth vsus howe we ſhould bargaine as namely, that we be ſimple and conſtant in that thing which once we affirme or deny: if we affirme any thing to do it truely, and if wee denye anye thing, to deny the ſame alſo truelye. The like manner of ſpeech alſo the Apoſtle Paule vſed to the Corinthians, ſaying,1. Cor. 1.17.18. When I was thus minded, did I vſe lightnes, or minde I thoſe things which I minde according to the fleſh, that with me ſhould be yea, yea, and nay nay? God is faithfull yt our worke towards you was not yea and nay.Eſay. 9.17 Rom. 3 4 Men very ſeeldome doe vſe to affirme or deny truelye that which they think, but are delighted with lies and that is the cauſe that wee hauehave ſuch indenting, ſuch folding and binding in obligations, as though there were no credit in men at all, whiche vndoubtedly is very ſmall. Now becauſe this is the true kinde of barganing, when men ſpeake no more with their tongues, then they think in their hartes: our Sauiour Chriſt pronounceth, that whatſoeuer exceedeth is ſin. Neither is their iudgement to be allowed which think him to be in fault of the oth,Mat. 5.37 Ia. 5.12. that wil not beleeue him yt ſpeaketh: for Chriſt teacheth that mē are in fault that wilbe conſtrained to ſweare for if there were any faithfulneſſe among them, if they were not wauering and double tongued, they would hauehave ſimplicity & true dealing