Exposition of the Sermon on the Mount, Chapter 5 · Verse 33,34

Exposition of the Sermon on the Mount · Chapter 5 · Verse 33,34

p. 149verse 33.

Againe, ye hauehave heard that it was said to them of olde time, Thou shalt not forsweare thy selfe: but shalt performe thine oathes vntounto the Lord.

34. But I say vntounto you, sweare not at all, &c.

Our Sauiour Christ hauing restored the seauenth commandement to his true sense and meaning, doth here proceede to doe the like vntounto the third commandement; obseruing herein the same order that he did in the former: for first, he laieth downe the false interpretation of the Scribes and Pharisies giuen to this commandement concerning swearing, v. 33. and then deliuereth the true doctrine of an oath. v. 34. The corrupt sense giuen by the Scribes and Pharisies, is propounded in the words of the holy Ghost, Leuit. 19. 12. Deut. 5. 11. Thou shalt not forsweare thy selfe, but shall performe thine oathes vntounto the Lord: which are not here taken in that true meaning wherein Moses set them downe, but in the false interpretation of the Iewish teachers: whereof that we may the better iudge, let vsus search out the true meaning of Moses law concerning an oath: for which ende we must first see what periurie is; then propound the kinds of periurie; and lastly, shew the grieuousnes of this sinne.

I. Point. In periurie there must be two things: First, a manOf peri…i…. p. 150must affirme or auouch something against his owne minde, his owne meaning, purpose, intention, or perswasion. When a man knowes a thing to be true, and saith it is true; or knoweth a thing to be false, and saies it is false, and swears thereto, this is no periurie, because his speech is answerable to that which is in his minde: but when a man knowes a thing to be true, and auoucheth it to be false; or knowing a thing to be false, auoucheth it to be true, vponupon his oath; this is periurie: because in so doing, he speakes against his minde and perswasion. Secondly, in periurie there must be an oath; it is not periurie to speake a thing that is false, vnlesse he also sweare to the thing he speaketh falsly, against his minde: and yet eueryevery oath maketh not direct periurie, vnlesse it bee a binding oath; for a man may sweare to a thing that is vnlawfull, and after alter his minde, and not performe his oath, without the guilt of periurie: as if a childe beeing vnderunder age, doe binde himselfe by oath to marrie without his parents consent; but comming to riper yeares, doth better consider of the matter, and subiects himselfe to his parents disposing, who marrie him to another. Now though he sinned in so swearing, yet he is not periured, because the oath was not a binding oath; for a childe vnderunder yeares hath not power to take an oath.

II. Point. That wee may yet better iudge of this sinne, wee mustKinds of periurie. knowe that there be three kindes of periurie: First, when a man confirmeth by oath, that which he knowes, or thinkes to be otherwise; as when1 hee takes an oath that a thing is true, which he knowes to bee false; that a thing was thus, which hee knowes was otherwise. Secondly, Deceitfull 2swearing is periurie, when a man, either about things past, or to come, sweares contrarie to the true knowledge and purpose of his owne minde. Example of this wee hauehave in the Romish Priests, who both defend in writing, and practise in action, this deceitfull swearing; for beeing brought before the Magistrate, and made to sweare to this demaund, or such like; Whether they said Masse, or knewe where Masse was said at such a time? They answer vponupon their oathes, That they did not, or knewe not, (though indeede they did) which is according to their doctrine, That vntounto dangerous Interrogatories a man may frame a safe Toll. summa Cas. consc. lib. 4. c. 21.meaning vntounto himselfe, and sweare to it: as in the former instance, they sweare they knewe not where Masse was said, meaning, to reueale it to the Iudge. But this is flat periurie; for their oath is giuen them to answer according to the meaning of the Magistrates demaund: and if a man might lawfully frame a meaning to himselfe, in swearing, hee might easily delude all truth, and so should not an oath for confirmation, be the ende of strife; but the breeder thereof, through surmise of p. 151false meaning in him that sweareth. The third kind of periurie, is The breaking of a binding oath; as when a man vponupon his oath promiseth to3 doe a thing that is lawfull, and doth it not: yet this is not alwaies periurie; as First, If God after the oath taken, make the thing promised, impossible to be done: as if a man sweare to make another his heire, of such and such lands; now dwelling by the Sea side, the Sea breaks out, drownes all his land before he dieth; Is this man periured, because he performed not his promise bound with an oath? no verely; for God made the thing impossible. Secondly, if a man be bound in conscience to breake his oath: Thus aa1. …a. 25. 20Dauid swearing rashly to slaie Nabal, and his familie, was yet staied from so doing, by Abigals counsell, and brake his oath, and bbVers. 3….gaue God thankes for it; for indeed his oath was vnlawfull, beeing the bond of iniquitie, and the doing of it had beene the doubling of his sinne.

Here it may well be demanded, whether those that are sworne to the Statutes and lawes of societies and incorporations be periured, if they breake the same? Ans. The Statutes of incorporations bee of two sorts; some are of the foundation of societies, without which the incorporation cannot stand, and these (not beeing against the word of God) cannot be broken without the guilt of periurie: others, are Statutes only of outward order and decencie▪ as touching apparel, gesture, and such like: as in some incorporations the Statutes require, that eueryevery man therein should weare the round cap: hereunto many are sworne, who alwaies weare it not: now (though I say not that they are faultlesse altogether) yet they are not periured; because this Statute of order, binds not a man simply, but either to obedience, or to paie the mulct; which if a man be content to paie, he satisfies the Statute, and benefits the societie, as much as if he kept the Statute.

Hauing shewed what periurie is, with the kinds thereof; let vsus see whether we be free from it. After examinatiō it will appeare, that mens liues are full of periurie; for where is much swearing vsually, there cannot but be much periurie: because they that sweare in their common talke, doe forget their oathes, as they doe their communication. But say we are cleare from periurie, yet are wee in danger of Gods heauie iudgements, for the breach of our vow in baptisme; wherein wee promise to beleeue in God, & to serue him, forsaking the world, the flesh,Militiae sacrati propter iuramentum dicebantur milites. Vegetius de re milit. and the diuell: now the breach of this vow, is as ill as periurie, for therfore may Baptisme be called a Sacrament, because of the oath and vow, which a Christian makes to God therein; for the word Sacrament properly betokeneth the oath which a Souldier maketh to his Captaine p. 152for his fidelitie. The breaking of Iosua his oath vntounto the Gibeonites, by Saul, cc1. …am. 21. 1caused 3. years dearth, and was not satisfied, but with the blood of 7. of Sauls kindred. And ddEzek. 17. 13 15, 16.Ezek 17:13Zedekias periurie to the King of Babel, was one cause of the Lords fierce wrath against Ierusalem, and the Princes thereof. Now shall one mans periurie cause such iudgements? and shal we not thinke, that among other sinnes, this our periurie vntounto God, in breaking our vow in Baptisme, bringeth vponupon vsus Gods heauie wrath, by plague, famine, and vnseasonable weather? Wherefore let the consideration hereof, perswade vsus to repentance, and to a more conscionable care of performing our vow vntounto God.

III. Point. The grieuousnesse of this sinne of periurie, which hereGrieuousnes of periurie. the Lord forbids, appeares by these three sinnes which are contained in it. First, the vttering, or maintaining of a lie. Secondly, the calling on God to be a witnesse vntounto a lie; wherein men doe, as much as in them lieth, set the diuell himselfe, the father of lies, in the roome of God, and so greatly robbe him of his honour and maiestie. Thirdly, in periurie a man praies for a curse vponupon himselfe, wishing God to bee a witnesse of his speech, and a iudge to reuenge, if he sweare falsly; so as herein a man is his owne vtter enemie, & as much as in him lieth, doth cast both bodie and soule to hell.

Quest. Seeing this sinne of periurie is so great, whether may such a man be put to his oath, as is certainely thought will periure himselfe, if he be put to sweare? I answer, men that put others to sweare, are either priuate persons, or publike Magistrates: a priuate man for his owne priuate cause, may not put such a man to his oath; for hee should hauehave greater care of Gods glorie, and of the other mans soule, then of his priuate gaine: and therefore ought rather to depart from his temporall right, then suffer his brother so to dishonour God, and to hurt his owne soule. But if a Magistrate bee to put such a man to his oath, as is verely thought will periure himselfe, he may lawfully doe it; but yet he is first, to aduertise the partie of the waight of an oath, and of the fearefull sin of periurie; and then, if the order of Law and Iustice so require, he may minister an oath vntounto him, leauing the euent to God: for the execution of iustice must not staie on mans misdemeanour, nor waite, till they make conscience of sinne; for if it did, no common wealth could stand, no warre could bee made: Moses and the Leuites executedExod. 32. …7. ….Exod 32:7 vengeance vponupon the idolatrous Iewes, without waiting for their repentance▪

But shall performe thine oathes vntounto the Lord. These words are not set downe in any of Moses bookes, but are a collection from the p. 153former law of Moses, gathered by the Iewish Teachers; which collection, though it be not expresly set downe, yet is it the very sense of the Law: for if a man cannot without periurie breake a lawfull binding oath, then that Law which forbiddeth periurie, bindeth man to performe all that he hath lawfully sworne vntounto God.

Here then in this collection of the Iewish Teachers, is set downe anThe straite bond of an oath. excellent point, touching the straitnesse of the bond of an oath. In eueryevery lawfull oath, there is a double bond; First, it bindes one man to another, for the performing of the thing hee sweareth to doe. Secondly, it bindes a man vntounto God, for he that sweareth, inuocates God as a witnesse, and a Iudge of the truth of his assertion; and hee stands bound vntounto God, till the thing sworne vntounto, bee performed, if it bee lawfull and possible. And herein the Pharises are good Teachers, and from this their collection, we learne sundry points.

First, that if a man take an oath, though hee were constrained theretoA constrained oath of things lawful bi…des. by feare, yet it must bee kept, if it bee of things lawfull and possible; because in an oath a man stands bound vntounto the Lord: as if a man sweare vntounto a Thiefe, for the sauing of his life, that hee will bring him some money, or other bootie, of his owne goods; this he is to performe, because the losse is but priuate; but if hee were sworne further, not to detect the Thiefe, that were a bond of iniquitie, tending to the hurt of the common wealth: and therefore such an oath a man ought not to take; and if he doe so sweare, yet he must not keepe it, but repent of his rash oath.

Secondly, if a man be brought to sweare by error, beeing ouertakenAn oath gotten by …or by another, yet if it were of things lawfull, within his power, it must bee kept: so did Iosuah to the Gibeonites, and the breach thereof by eeIosh. 3. 19.Josh 3:19Saul was grieuously punished, as we shewed before.

Thirdly, if a man sweare vntounto a lawfull promise, and it fall out, thatAn oath indamaging. the keeping of his oath procure him great temporall losses; yet the oath must be kept, because therein hee is bound vntounto God: This Dauid noteth for a propertie of him that must rest in Gods holy mountaine, to keepe his promise whereto he is bound by an oath, though it turne to his owne hindrance, Psal. 15. 4.

Fourthly, here wee may see, that the ffAzo…iu… Iesuit. Inst. Mor. c. 15.doctrine and ggPi…s 5. Po…tis. in Bull. in Eliz.practise of the Church of Rome is wicked and damnable: They teach, that the Bishop of Rome, by the power of the Keyes, may free a man in conscience from the bond of a lawefull oath: Indeede, if the bond were onelyonly betweene man and man, it were something; but beeing betweene God & man, he that will dispense therwith, must be aboue, or at p. 154least equall to God himselfe. The Pharisies doctrine was farre better, who taught that mens oathes must be performed vntounto God, without dispensing therewith. And therefore our English Priests who before hauehave sworne to the Supremacie of this state, and now are reconciled to the Pope, are statly periured persons, and so to be held.

But howsoeuer the Pharisies make this one good collection, yet they erre grossely, in their further meaning and expounding of this law: for when as God forbiddeth a man to forsweare himselfe, hence they gather; first, that it was lawfull to sweare ordinarily in common talke, euen by the name of God, so that they sware truly, and did not forsweare themselues: that this was their meaning, will appeare in Christs answer. Secondly, hence they gathered, that the law spake nothing of indirect oathes: for they made two kinds of oathes: direct by the name of God, and indirect by the creatures. And as they held that a man might sweare directly by the name of God without sinne in common talke, so they taught, that swearing indirectly by the creatures, as by heauen, by the temple, the head, Altar, and such like, was nothing; neither the breaking thereof was any periurie, as Math. 23. 16. And like vntounto these Iewes are Popish teachers, who hold that menAquin. 2. 2. q. 89 …t. 6. m… are not onelyonly by the name of God, but by holy things, as by the …de, the Masse, Saints, and Angels, if they be not abused.

vers. 34. But I say vntounto you, sweare not at all, neither by heauen, for it is the throne of God, &c. Here Christ confuteth the false interpretation of the Iewish Teachers. And his answer is propounded, first, generally; sweare not at all: then particularly in the words following to the 38. verse. The wordes of his generall answer are somewhat hard, and peruerted by many; therefore that we may come to the true sense thereof, two points are to be considered. First, what it is to sweare: then, how farre forth Christ forbiddeth swearing. For the first, we shall best conceiue of an oath by the parts thereof. In an oath be two things:Of an oath… in it are two things. Confession, and Imprecation. Confession is threefold; though for outward forme the words of an oath be few. 1. A man confesseth, that1 that which he sweareth is true in his conscience: 2. that God is a witnesseConfession. not onelyonly of the outward action and speech, but also of his particular conscience: and 3. that God is an omnipotent Iudge of all, and of him that sweareth, able to iustifie him if he sweare truly, or otherwise to condemne him eternally if he sweare falsly. Imprecation, the second2 thing in an oath, is a prayer to God for two things▪ First, thatImprecation. God would be a witnesse with him that sweareth, to testifie that he sweareth truly, and according to his conscience: so Paul did, Rom. 9. 1. I p. 155speake the truth in Christ, I lie not: my conscienc… bearing me witnesse in the holy Ghost. Secondly, a man praies, that God would become a Iudge to curse him with eternall wrath, if he swore falsely: so 2. Cor. 1. 23. I call God for a record vntounto my soule: and the forme of swearing in old time, was the vsing of this imprecation: God doe so to me, and more also, if I doe not thus and thus. 2. king. 6. 31.

We see what it is to sweare. Now we come to shew, how farre forthHow farre Christ forbids swearing. Christ forbiddeth swearing, in these words; Sweare not at all. The Anabaptists gather hence that all swearing is forbidden, and so did some aaPelagians & Waldenses.Heretikes in the primitiue Church; yea and bbHierome, Theophyl. Chrysost. in Matth. 5.Matt 5some of the auncient Fathers (that otherwaies deserued well of the Church) thought that the Lord in the olde Testament did onelyonly permit swearing, as he did some other things that were euill, which he approoued not, and that now Christ did quite take away the same. But this opinion is false and erronious: for swearing is ccDeut. 10. 20.Deut 10:20commanded as a part of Gods worship: now if Christ should here forbid it, he should be against himselfe, condemning that which himselfe approoued. Againe, the Apostle Paul vsed it, as is plaine to be seene in the most of his Epistles: and Heb. 6. 16. An oath for confirmation, is called the ordinance of God, for the ending of all Sixt. Senens. biblioth. Sanct. l. 6. a… no…. 26.strife. Others (as the Papists) say, that Christ here sets down a counsell of perfection, not forbidding all swearing, but rather wishing that men could so liue in faith, louelove, and truth, that there should be no vse of an oath. But this can not be true: for Christs wordes are not perswasiue, but prohibitorie, expressely forbidding swearing. And yet we must know, that Christs meaning is not here to forbid all swearing simply, but all swearing after the Iewish manner and custome; that is, in common talke and communication, as is plaine in the last words of this answer, when he saith, Let your communication be yea, yea. For this is a Rule to be obserued in the interpretation of Scripture, that things generally spoken, must particularly be vnderstood, according to the circumstances of the present matter in hand: as when Paul saith, dd1. Co…. 9. 22.he became all things to all men, if it should be taken generally, we might say, that with blasphemers he became a blasphemer, &c. but that speach must be restrained to the vse of things indifferent, in all which he yeilded to the weaknes of all, that he might winne some: and so here, Sweare not at all, must be restrained to the Iewish custome, which was to sweare by the name of God in their common talke, and by other creatures, both which Christ doth vtterly forbid.

Here first, we learne that ordinarie swearing is vnlawfull, either byVse. 1. Against extraordinarie swearing. the name of God, or by other creatures. This is the common sinne of p. 156our age in all sorts and degrees: some sweare by their faith; others by their troth, before God, by the crosse of the coyne (hauing money in their hands,) by the fire that is Gods angel (as they vse to speake,) others by bread, drinke, and looke how many occasions men hauehave offered vntounto them, so many oathes hauehave they framed vntounto themselues.

Secondly, here is condemned all minsed oathes, as by my …ay, maskins,2 and yea mary; for the ground thereof was this Popish oath byMinsed oathes. Marie. Thirdly, here are condemned all grosse oathes by the parts of3 Christs bodie, as by his heart, blood, sides, and such like.

Yet men hauehave their excuses for common swearing, as first that theyP…etences for swearing. sweare the truth, and nothing els. But the truth of their oath cannot dispense1 with the commandement of God, forbidding all swearing in ordinarie communication. Others that be more simple, say, they sweare2 by good things. But that makes their sinne the greater: for the goodnes of a thing, doth aggrauate the offence in the abuse thereof. Others say, that they can not be beleeued vponupon their bare word: Answ. But3 Christs commaundement must not be broken, to winne credit to our speeches; that credit is deare bought, which is got by pauning the soule to the deuill: God must be obeied for the matter of our communication, though no man will beleeue vsus. Others, as Souldiers & yong4 gallants, vse to sweare to testifie their courage and gentrie; these men shew that they louelove the praise of men, more then the praise of God. But that will be found in the ende but sorie reputation, which is gained by transgression; their glorie will be their shame, and their ende damnation, Philip. 3. 18. nay, their base minds and cowardlinesse are herein euident, that they glorie in their slauish bondage vntounto sinne and Satan. These excuses will not free men from the guilt of condemnation at the day of iudgement: for common swearing is a shamefull taking of Gods name in vaine; now the Lord hath said, that he will not hold them guiltles, that take his name in vaine. These therefore that hauehave this way offended, must betime repent of this impietie, and learne to feare the name of God, making conscience of an oath, and let their communication be yea, yea, and nay, nay, as Christ commandeth. The wicked fact of Iezabel couering bloodie impietie vnderunder hypocrisie, cc1. king. 21. 9, 10.in proclaiming a fast, when shee would hauehave Naboth slaine for blasphemie, shewes that the custome of those times was to hauehave publike humiliation for such sinnes, least the wrath of God should come vponupon the land. And when good king Hezekias heard the grieuous blasphemie which Rabshak…h vttered against the Lord, dd2. king. 19. 1he fell to his prayers, and to humble himselfe before God: shall this good King doe this for an other mans blasphemie, p. 157and shall not we doe the like for our owne, but continue in swearing without all remorse? Our common swearers are deuills incarnate, yea rather worse then the deuill himselfe, for the eeIam. 2. 19.Jas 2:19deuills beleeue God and tremble; but they teare God in pieces, and are neuer mooued. If men abuse earthly Princes in their name and titles, they are imprisoned, banished, or hanged, and that iustly: now shall this be done to them that impeach the dignities of mortall men; and shall not Gods wrath be hot against that people, who liue in the continuall blasphemie of his name. Let vsus therefore feare to open our mouthes in any kinde of common swearing, though it be by the basest creature that God hath made: for the least creature is better then we can be allowed to abuse by our oathes.

Lastly, here is forbidden all cursing of our selues in our commonCursing our selues. talke, as when men say, If it be not so, I would I were hanged; I would this bread might be my ba…e, and such like; for eueryevery imprecation is a part of an oath: as we may see in the oathes specified in Scripture: 1. Sam. 25. 22. So and more also, doe God to the enemies of Dauid, &c. and, 2. king. 6. 5. If I doe not so and so, then God doe so and so to me: now as we are not to sweare in our common talke, so neither ought we to s…e imprecation therein, for beeing part of an oath it ought not to be the matter of our common speech.

Here two questions must be skanned: first, when may a man lawfully sweare, and when not? for Christs speach forbidding ordinarie swearing, seemes to graunt, that there is a time wherein a man may lawfully take an oath. There be two times and cases wherein a manTwo cases wherein an oath is lawfull. may lawfully take an oath. First, when the magistrate ministreth an oath vntounto a man vponupon a iust occasion: for the magistrate hath the power of God in this case, and therefore when he iustly requires it of man, then may he lawfully sweare. Secondly, when a mans owne calling generall or particular, necessarily requires an oath; and that is in foure cases: I. when the taking of an oath serueth to maintaine, procure, or winne vntounto God any part of his glorie, or to preserue the same from disgrace. In this regard, Paul mooued with a godly zeale, vseth an oath in sundrie of his Epistles, for the confirmation of his doctrine, that the Churches to whome he writ might be stablished in the truth, and so glorifie God the more. II. When his oath serueth to maintaine or further his owne or others saluation, or preseruation in soule or bodie; in this case aa2. Cor. 1. 232 Cor 1:23Paul calls God for a record vntounto his soule, that he came not to Corinth to spare them. And Dauid, to further himselfe in the way of saluation, bbPsal. 119. 106.Ps 119:106bound himselfe by an oath that he would keepe Gods commandements. p. 158III. When the oath serues to confirme and stablish peace and societie betweene partie and partie, countrey and countrey, kingdome & kingdome. Thus did Abraham and Abimelech sweare each to other, Gen. 21. 23. and Iacob and Laban, Gen. 31. 53. and by vertue hereof doe subiects bind themselues by oath in allegiance to their Princes, and soldiers to their Gouernours. IV. When a man by oath and not otherwise, may either free himselfe from temporall losses, or procure to himselfe temporall benefits which be of great weight and moment: for an oath for confirmation is among men the ende of all strife: now we know that much strife and controuersie doth arise about worldly affaires. And in this regard a man by oath may lawfully purge himselfe of infamie and slander. In these foure cases, a man may lawfully sweare, not onelyonly publikely before the Magistrate, but also priuately, so it be with due reuerence and good conscience. But in common talke, or on light occasion, a man cannot lawfully sweare, either by small or great oath, for that is to take the name of God in vaine.

II. Quest. How must a man take an oath, when by iust occasion he is called to sweare? Ans. To this question the Prophet Ieremie answereth, chap. 4. 2. Thou shalt sweare the Lord liueth, in truth, in iudgement, 3. Vertues in an oath.and in righteousnes: where three vertues are required in an holy manner of swearing. First, truth, and that respecteth two things, as1 well the matter whereto we sweare, for God may not be brought for a witnesse to a lie; as also the minde of him that sweareth: for his oath must be according to his minde, without fraud or deceit, and with intent2 to performe that truly which he promises thereupon. Secondly, Iustice or righteousnes, which also respecteth two things; first, the thing sworne to, that must be iust and lawfull and according to Gods word: secondly, the conscience of the swearer: for a man must not sweare for a trifle, though the thing be true, but either by the authoritie of the Magistrate, or vponupon some necessarie cause of his lawfull calling: and against this vertue doe those sinne, that sweare vsually in their common talke, though the thing be true: for trifles and light matters are not a iust cause of an oath. Thirdly, iudgement as well of the3 oath, as of his owne person: for the oath; he that sweareth rightly, ought to know the nature of an oath, and be able to iudge of the matter whereabout he sweareth, and also discerne rightly of the persons before whome, of time, place, and other circumstances. And for his owne person, a man that sweareth, ought to see in his conscience that he is fit to take an oath, and thereby to worship and glorifie God: for he that sweareth ought to hauehave his heart smitten with feare and awe p. 159towards God, as in all other parts of his worship: Deut. 10. 20. the feare of God, and swearing by his name, are ioyned together: and a prophane man that hath no feare of God in his heart ought not to sweare. And thus much of Christs general Answer, to their false interpretation.

Neither by heauen, for it is the throne of God: v. 35. Nor yet by the earth, for it his footestoole: neither by Ierusalem, for it is the citie of the great King, &c. Here our Sauiour Christ commeth particularly to forbid swearing in foure seuerall kinds of oaths vsed among the Iewes, vnderunder which he includeth all indirect oathes by the creatures: and withall obserue, that he addeth seuerall reasons in prohibiting these seuerall kinds of indirect oathes; as that a man must not sweare by heauen, because it is the throne of God, &c. Now as I take it, Christ doth not directly forbid swearing by the creatures in this place: for his intent is to forbid ordinarie swearing in common speach, whether it be by God, or by the creatures; which here he nameth, because the Iewes counted them but light oathes. Yet here this point must needes be skanned,Whether we may sweare by the creatures. Iansen. concord. Euang. cap. 40. Manu…le confess. Martini ab Aspilc…eta. c. 12. num. 4. Whether it be lawfull at any time to sweare by the creatures. Sundrie Papists, and those of the best account both for learning and deuotion, make two kinde of oathes, in swearing by the creatures: First, when a man sweares by the creature, and puts it in the place of God, making it a Iudge and witnesse to his conscience of the truth of the thing whereof he sweareth: and this doe all condemne as wicked and vnlawfull, both Protestants and Papists. Secondly, when the creature is named, but yet the oath is directed to God in the minde of the swearer, vnderunder the name of the creature, as the creature is in relation to God a signe of his presence: and this kind of swearing is taken for lawfull, not onelyonly of all Papists, but of many Protestant Diuines which be of good account in our age. Yet with reuerence to them all, I see no reason in the word of God, to warrant this kind of swearing by the creature, with direction to God in the minde of him that sweareth. Indeede a man may name the creature in his oath (as Paul did, I call God to record to my conscience) and yet sweare by God: for it is one thing to name the creature in swearing, and an other thing to sweare by the creature.

Reasons against this forme of swearing by the creatures, are these.Reasons against swearing by the creatures. First, an oath is part of Gods worship, as hath before beene shewed: now eueryevery part of Gods worship must be referred to God directly; so we pray and giuegive thankes vntounto God directly, and not in the creature, and so we ought to sweare; but in indirect swearing by the creatures, the oath is directly referred to the creature, and indirectly vntounto God, namely in the creature; which is not lawfull. Secondly, a man must p. 160sweare aaHeb. 6. 16.Heb 6:16by him that is greater then himselfe, and therefore bbv 13.God sware by himselfe because there was no greater to sweare by; where it seemeth, the holy Ghost takes it for graunted, that there is no lawfull swearing by the creatures; because they are not greater then man, and so there must be but one onelyonly direct kind of swearing, by God himselfe. Thirdly, Deut. 6. 13. Thou shalt sweare by my name: there it seemeth he prescribeth3 such a forme of swearing▪ wherein the name of God in some plaine manner is expressed; but in indirect oathes, an other besides him that sweareth, cannot tell whether he sweare by God or not, because the oath is by the creature, and directed to God onelyonly in the minde of him that sweareth. Fourthly, Math. 13. 16. He that sweareth by the 4Temple, sweareth by God: whence I gather, that an indirect oath is superfluous, because it is sufficient that a man sweare by God onelyonly, and not by the creature also.

By these reasons I hauehave beene mooued to dislike of indirect oathes: now let vsus see what is said in the behalfe of them. First, it is saide, that ccGen. 42. 16Gen 42:16Ioseph a man commended for his faith, sware by the life of Pharaoh: therefore men may sweare by the creatures. Ans. It may be well expounded; not to be an oath, but an asseueration to this effect, as surely as Pharaoh liueth: but say it is an oath, yet this fact prooueth not the lawfulnes of this kind of swearing: for no man is so good, but he may be tainted with the impieties of the place wherein he liueth, especially beeing so wicked a place as Pharaohs court was▪

Second reason. 2. King. 2. 4. The Prophet Elisha sweareth by Eliah's soule. Ans. That place prooueth not the point in hand, for the question is of indirect oathes, where the name of God is concealed; but in that place Gods name is prefixed, as the Lord liueth, and as thy soule liueth. Againe, that phrase may be taken for a solemne Asseueration onelyonly, as it is well translated; as the Lord liueth, and as thy soule liueth, I will not leaue thee.

Reason. III. Canticl. 3. 5. There (say they) Christ himselfe sweareth by the creatures; the Roes and the Hindes of the field, Answ. Those words are not an oath, but an admiration: for Christ chargeth the enemies of his Church not to trouble her; and he confirmeth his charge by a testimonie from the bruit beasts, which may be done without an oath: for it is all one as if he had said, If you doe trouble my Church, the Roes and Hindes of the field shall be witnesses against you, because you doe that which they would not doe, if they had reason as you hauehave: now▪ the creatures may be made witnesses vntounto an Admiration: as Deut. 32. 1. Moses calleth heauen and earth to witnesse: and so doth p. 161the Lord, Isa. 1. 2. but when a man sweareth by a thing, the same is made a witnes to his conscience, which no creature can be.

Reason IV. Paul (say they) sware by dd1. Cor. 15. 31.1 Cor 15:31their reioycing, which is a gift of God. Ans. Those words, are not an oath, but an obtestation, to testifie the constancie which he shewed in his ministerie, and they declared in the confession of their faith: now a testimonie may be drawne from a creature, as we shewed before. But (say they) the word there vsed, is a note of an oath. Ans. Not alwaies: for sometime it betokens an asseueration, as in other authors might be shewed: so that I take it, there ought not to be any indirect oathes wherein Gods name is concealed, and the creature sworne by made a pledge of Gods presence.

Now I come to the reasons, for which Christ forbids these indirect oaths: the summe of them in generall is this, because Gods name, which must not be taken in vaine, is set in eueryevery one of his creatures, euen in the least haire of a mans head, (for therein a man may see the wisdome and power of God) therefore we may not sweare in our common talke, no not by the least creature that God hath made.

Hence we learne sundrie instructions. 1. That it is not lawfull toInstructions. 1sweare by faith, troth, bread, drinke, and such like: for faith (to insist inSwearing by faith, troth, &c. vnlawful. one) is a gift of God, which beareth Gods name in it: for the matter of our faith is Christ, so as when we sweare by it, we sweare by Christ, whose name we may not take in vaine, and therefore may not sweare at all by any such oathes. Againe, God hath set his name on eueryevery creature, he hath imprinted in them the signes of his power, wisdome, iustice, and merciemercy: Rom. 1. 20. The inuisible things of God are seene by his workes: and, Act. 14. 17. Raine from heauen, and fruitfull season, were witnesses vntounto the Gentiles of Gods goodnes vntounto them: which serueth first to condemne the world of great ingratitude: for we hauehave set before our eyes, we daily tast and handle the good creatures of God; yet who beholds in them his wisdome, merciemercy, and goodnes, that thereby he might take occasion to praise his name? for men are like to bruit beasts, who vse the benefit of the creatures, but yet neuer think on God the creator; and like vntounto the swine, who eateth vp the mast, but neuer looketh vp to the tree from whence it cōmeth; yea, some are so shamelesse, that they denie God by their works, though not in word.

Secondly, this teacheth vsus carefully to meditate vponupon the creatures2 of God, labouring therein to see Gods wisdome, iustice, mercy, and theMeditate on Gods creatures. rest of his attributes; that hereby we may take occasion to praise his name: Psal. 139. 14. I will praise thee, for I am wonderfully and fearefully made: maruelous are thy works, and that my soule knoweth right wel: here p. 162the Prophet doth professe: First, that he did meditate on the creatures of God seriously; then, that his meditation made him to feare and to be astonished: and thirdly, to praise God. Psal. 92. 5, 6. Oh how glorious are thy workes? therein importing, that he did meditate thereon: but the vnwise man (saith he) knoweth it not, and a foole doth not vnderstand this: where he sheweth, that it is a great point of folly to see Gods creatures, and not to behold the wonderful power and goodnes of God in them. Psal. 145. 5. I will meditate vponupon all thy wondrous workes: and, v. 10. All thy works praise thee, O Lord. His example we should follow. And whereas Gods iudgements are among vsus, we must labour in them to see Gods indignation against our sinnes, and his mercy in chastening vsus for our amendment, that we might not be condēned with the world.

Thirdly, if eueryevery creature carie in it some stampe of Gods name, then3 what should the reasonable creature doe? should not men much more beare Gods image? yes verely, both in thought, will, affection, and action: we must therefore seeke to repaire in vsus Gods image decaied in Adam: and aboue all things take heede, we carie not about vsus the image of the deuill in any sinne: for if we doe, we are farre worse then the dumbe creatures.

Fourthly, whereas eueryevery creature beares about some part of Gods image,4 this serues to strippe the ignorant sort of their false plea; whoPlea of the ignorant cō futed. thinke God will hold them excused, because they are not booke learned: but they must know they deceiue themselues, for sith they are ignorant of the wisdome, merciemercy, iustice, and power of God, and of many other things in God, which the very vnreasonable creatures might hauehave taught them, if they had beheld the same, and meditated thereon: they may iustly feare, least these silly creatures stand vp in iudgement against them at the last day.

And lastly, seeing God hath set his image in eueryevery creature, we must5 labour to vse them all in an holy manner; as meat, drinke, apparell, andVse the creatures re…e…ntly. such like: we must beware we abuse them not vntounto our lusts any manner of way, for the abuse redounds vntounto the Lord whose name they beare, and we know God will not hold him guiltlesse that taketh his name in vaine.

Now I come more particularly to the seuerall reasons annexed to the seuerall prohibitions. The first particular prohibition is this, Thou shalt not sweare by heauen: and the reason followeth, for it is the throne of God. This reason is to be scanned. A Throne is a chaire of estate, wherein earthly Princes vse to sit in iudgement, and shew themselues in glorie and maiestie. Now heauen is not properly a Throne, but by resemblance; p. 163because that God doth in heauen, and from heauen shew his glorie and maiestie vntounto men. In heauen the Saints and Angels behold the vnspeakable glorie of God. And from heauen doth God shew his exceeding power, euen in spreading the heauens like a curtaine aboue the earth, in setting therein the Sunne, the moone and starres, most glorious creatures; in giuing particular motions vntounto thē: by sending raine from heauen with stormes, lightnings, and thunder. Againe, he sheweth his iustice from heauen, by powring downe his iudgements thence: As the cc2. Pet. 2. ….2 Pet 2flood vponupon the world of the vngodly, and fire and brimstone vponupon Sodome and Gomorrah: as the Apostle saith, Rom. 1. 18. The wrath of God is reuealed from heauen, against all vngodlinesse and vnrighteousnesse of men. Againe, Gods merciemercy and goodnes is daily manifested from heauen, thence commeth eueryevery good gift, Iam. 1. 17. yea, thence our Sauiour Christ descended for the worke of our redemption: thence also the holy Ghost descended in Christs baptisme; and the Fathers voice was heard from thence, pointing out that lambe of God which taketh away the sinnes of the world: and thence shall Christ come againe in glorie at the last day, to be glorified in his Saints: all which doe magnifie vntounto vsus the glorie of this Throne.

Is the Throne of God in heauen & not on earth? thē must we learneThe vse. to conceiue of God, as of an heauenly King: in the chapter following we are taught to call him our heauenly Father, v. 9. and therefore when we speake or think of God, or doe worship vntounto him in praier or thāksgiuing, we must not conceiue of him in any carnall sort, but in an heauenly manner. The second commandement forbidding the representation of God in any similitudes, may teach vsus, that we must not conceiue of God after any earthly or carnall manner. Indeede the Popish church approouing of the images of the Trinitie (as before was shewed) doe thereby teach the people to conceiue of God, as of an old man sitting in heauen, with a crowne vponupon his head, because he is called ddDan. 7. 2….Dan 7:2the Ancient of daies; but all such carnall conceits of God are here forbidden.

That we may then conceiue aright of God, two Rules must be remembred.How to conceiue aright of God. First, we must not frame in our minds any image of God at all, as that he should be like vntounto man, or any other creature: but we1 must conceiue of him both in his works, as our creator, gouernour, and preseruer; and also in his properties, as most wise, most iust, holy, mercifull, and such like. Secondly, we must conceiue that God is one in substance,2. and three in person: we must not confound the persons, nor deuide the substance, but conceiue of one God in three persons; and three persons in one and the same godhead. These two Rules beeing p. 164well obserued, wil keepe our hearts from those vaine conceits of God, which many frame to themselues when they thinke of him in their mindes.

Secondly, seeing Gods throne is in heauen, therefore our conuersation A… h…e…y conuersatio.must be there also: for where God is and his throne, there ought our hearts to be. Now we shall hauehave our conuersation in heauen by doing two things: first, by a continuall eleuation of our minds vntounto heauen, morning and euening, and at all times when we hauehave occasion: 1. Thess. 4. 17. we are commanded to pray continually, and that we doe, so oft as in the duties of our ordinary calling, we desire in our hearts the blessing and assistance of God: for the sighs and grones of the soule, are praiers approoued before God: we must therefore lift vp our heart to God, as Dauid did, Psal. 25. 1. Secondly, we must set all our affections on God, and on heauenly things, as our louelove, our ioy, and feare, yea our care must be of comming to heauen: for where can we be in a more happie place then before Gods throne in heauen, where God sets out his glorie and maiestie to his creature?

Thirdly, hence we may learne, to conceiue aright of the prouidence…ow we must conceiue of Gods prouidence. of God: for God sitting in his maiestie in heauen, and beeing infinite in wisdome, power, and greatnes, doth by a most carefull prouidence see, know, and gouerne all things that are done vponupon the earth: this is notably set forth vntounto vsus, Psal. 11. 4. The Lords throne is in heauen, his e… wil cōsider, his eye lids wil try the children of men: the words are very significant, importing that God from heauen doth most narrowly see into all mens dealings and affaires: which teacheth vsus, when we shall be in any distresse, either in bodie, minde, goods, or friends, to behaue our selues in an holy manner, for God sees our case: and therefore first we must make our moane vntounto him, and humbly intreat for that grace and merciemercy at his hands whereof we stand in neede. Dauid maketh this a ground of much comfort in affliction: Psal. 102. 19, 20. Out of heauen (saith he) did the Lord behold the earth, that he might heare the mourning of the prisoner, and deliuer the children of death.

Lastly, this serueth to terrifie eueryevery sinner: for the Lord sits in heauenA terror to sinners. with a piercing eye, beholding all thy doings whatsoeuer thou art; and therefore when a man sinneth, though he may hide the same from men, yet the Lord sees him, and will reprooue him, and iudge him: let vsus therefore make conscience of all sinne, and feare to not euill, either by thought, word, or deede, seeing we are euer before the Iudge that …its vponupon this throne.

The second particular prohibition is, against swearing by the earth; p. 147vers. 35.the reason is, because it is the Lords foot-stoole. The earth is the Lords footestoole, not properly, but by resemblance; because as the footstoole is nothing in glorie to the throne, no more be those glimpses of glorie, which God shewes here on earth, comparable to that surpassing dignitie and glorie, wherein God manifests himselfe in heauen.

Is the earth the Lords footstoole? then is he not included in heauen,Instruction. but is present also vponupon the earth: God is not in one place alone, but1 he is eueryevery where at one and the same time. Here then we hauehave a plaineGods omnipresence▪ proofe of Gods infinite greatnesse and omnipresence, in regard of his essence and godhead; for Christ compares him to a king, who is of that bignesse that he fils heauen with his glorie; and of that height, that the earth below is his footstoole, according as he saith, Ierem. 23. 24. I s…ll heauen and earth. This point Dauid prooues at large, Psal. 139. 7, 8. Whither shall I goe from thy presence? &c. shewing plainely, that there is no place, wherof it can be truely said, that God in essence is not there present. The consideration whereof teacheth vsus,

First, to vnderstand aright that saying of Paul, Act. 17. 28. In him we Vse 1.liue, mooue, and hauehave our beeing: we are not in God, as parts of God, for his essence is most simple; & yet it is true we are in God, because his essence is eueryevery where: it is in vsus, forth of vsus, and about vsus, and beeing in vsus, and about vsus, giues vsus liuing, beeing, and moouing.

Secondly, this teacheth vsus to conceiue aright of Gods holy prouidence;2 A …ght con… of Gods. prouidence▪to wit, that God in regard of his substance, is in eueryevery place, giuing beeing, life, and moouing to all things that be, liue, and mooue, preseruing thē, & killing thē at his pleasure, & doing whosoeuer he wil.

Thirdly, this consideration of Gods essentiall presence, serues to kindle3 in our hearts that feare of God, which is the ground of true obedienceA ground of feare and obedience. in all estates. If God shall laie vponupon vsus any affliction, either in body or minde, friends, or goods, let vsus then consider the essentiall presence of God, laying that crosse vponupon vsus, and it will strike into our hearts a reuerent feare of God, and mooue vsus to patience, meeknes; & contentation; yea, it wil cause vsus to hūble our selues vnderunder his hand: for the cause why men flie not to God, by humbling themselues in their afflictions, is because they thinke God is farre off. Again, if in prosperity we consider Gods essentiall presence with vsus, giuing vntounto vsus all good things, it will make vsus thankefull; so much we doe vntounto man, when we bee in his presence that hath bestowed a fauour vpō vsus, we readily addresse our selues to thankefulnes: and shall we not doe so to God? In a word, this holy meditation of Gods presence, will make vsus to humble our selues vntounto God, and to rest contented with his good will and pleasure.

p. 166Fourthly, if God in essence be present eueryevery where, then it is needelesse to make choice of places in regard of holinesse, for the worshippe4 of God, for one place is no more neare to God then an other: whichNo difference of place for worship in regard of holines. confutes the vanitie of Popish Pilgrimages to cheife places for religious worship: and it checketh also the blind opinion of many among vsus, who thinke the Church is the onelyonly place of praier and other parts of Gods worship; whereupon they neuer regard to pray in their priuate houses. But God is in thee, and in thy house, as well as in the Church, and therefore thou maist lift vp pure hands vntounto God in all places, and must pray at home, as wel as in the Church (alwaies prouided that thou honour Gods ordinance in the publike assemblies.)

Fiftly, if God be eueryevery where, then we must labour to hauehave hearts5 affected with this perswasion, that wheresoeuer we be, God is presentThinke on Gods presence. with vsus. This lesson God taught Abraham, Gen. 17. 1. Walke before me and be vpright: and this Enoch had learned long before, Gen. 5. 24. and therfore was reported of▪ that he had pleased God, Heb. 11. 5. now where this perswasion taketh place, … will strike the heart with a reuerend feare and awe towards God, making a man thus to reason; God is present with me, how then should I doe this euill in his sight. Oh that this thought did run in our minds in the time of temptation, then by Gods grace we should feare to sinne, and endeauour to walke before God in all holy obedience, as his seruants hauehave done. Many are shamelesse in sinning, which comes from the want of this perswasion of Gods presence, which should strike this feare into their hearts, as we may see, Gen. 20, 11. Psal. 10. 3. 4. 11. and 94. 6, 7.

Sixtly, this knowledge of Gods presence serues, to quiet and strengthen6 their hearts that are troubled with feare of the deuill: thus theyA helpe against the feare of the deuill. must reason with themselues; the Lord my God is present with me, both in power and essence, he can bind Satan, and he will keepe those that trust in him from the snare of the hunter, wherefore then should I be afraid?

Secondly, is the earth the Lords footestoole? then while we liue hereII. Instruct. A ground of an humble and penitent life. vponupon the earth, our liues ought to be a daily practise of humiliation and repentance: when good subiects come before the chaire of estate, especially if the Prince be present, then they bowe their bodies, to testifie their loyall subiection vntounto their Prince; shall man doe this to man, and shall not we, whose dwelling is at the Lords footstoole, much more humble our selues? When Dauids wrath was kindled against Nabal, Abigail Nabals wife, beeing wiser then her husband, went to meete Dauid with a present, and so soone as shee saw him, ff1. Sam. 25. 2…, 24. 28.1 Sam 25:21 Sam 25:241 Sam 25:28shee light off her p. 167asse, and fell downe on her face, and bowed her selfe to the ground, and fell at his feete, and be sought him humbly to forget the trespasse, and to stay his hand from blood: so likewise when Iacob met his brother Esau, ggGen. 33. 3.Gen 33:3he bowed himselfe seauen times, to mooue him to compassion towards him and his family: how much more then ought we to bowe our selues before the Lord, who hauehave ten thousand fold more deserued his wrath then Nabal did Dauids, or Iacob Esaus? and besides, our humble walking before him at his footstoole here on earth, may giuegive vsus assurance, that one day he will place vsus on his throne in glorie in the heauens. But if we walke proudly before him in the practise of sinne, being at his footstoole, let vsus know that he hath feete like vntounto fierie brasse burning in a furnance, Revel. 1. 15. vnderunder which he will trample all his enemies, and make them his footestoole. Psal. 110. 1.

The third inhibition, is from swearing by Ierusalem: the reason is, for Ierusalem is Gods citie, though abounding with corruptions.it is the citie of the great King: that is, the citie of God, the king of kings: for God had chosen the Iewes to be his peculiar people, and Ierusalem for his holy citie, where he had his Temple, and sacrifices for his solemne worship. Now here obserue, that at this time the Temple was made a denne of theeues, and many of the Scribes and Iewish teachers were notable Heretikes, erring against the foundation of religion; yea, the people were rebellious and wicked, as Steuen plainly telleth them, Act. 7. 51. and yet Christ here calleth Ierusalem the citie of God; and so the people, Gods people; though they for their parts had forsakenWhen a people cease to b… Gods people. God. The reason hereof is this, because neither the Iewes, nor any other doe then presently cease to be the people of God, when they by sinne cut off themselues from God and forsake him; but then doe they cease to be Gods people, when God forsakes them and cuts them off from him: like as in the state of matrimonie, when either man or wise commits adulterie, that partie breakes the bond of mariage, and as much as in him lieth cuts off himselfe from the other: but yet while the partie innocent retaines matrimoniall affection towards the partie offending, and giues not a Bill of diuorce, they still remaine man and wife. This appeares in these Iewes, whome neither Christ himselfe did then forsake, when they reiected him (for he praied for them when they crucified him) nor yet his Apostles, till they saw in them manifest signes of incurable obstinacie. Act. 13. 46.

This point must be remēbred, as seruing to rectifie our iudgements touching the state of a Church or people, that hauehave many grieuous wants and faults among them, both for doctrine and manners: for though a people doe what in them lieth, to cut off themselues from p. 168God, yet till God cut them off from him, they cease not to be his people; and therefore we must not iudge them to be no people of God, till we see that God hath cut them off. And to applie this to our owne Church: put case we had forsaken God, and had among vsus all those abuses which some would fasten vponupon vsus, as making vsus to be no church;B…nists. yet this prooues vsus not to be no Church, neither ought we for all this to be so reputed: for though we hauehave deserued indeed that God should cut vsus off, yet seeing he vouchsafeth vntounto vsus the doctrine of life, and the pledges of saluation, it cannot truly be said, that we are no Church. If it be said, that by this reason we will make the Church of Rome to be Gods Church, because they hauehave some signes of Gods fauour, as Baptisme and the word, though grieuously corrupted. Ans. Though I doubt not but God hath his companie in the middest of Poperie, yet if we vnderstand by the Church of Rome, a companie of men who professe and hold the Pope for their head, and imbrace the doctrine establishedRome no tr…e church. by the Councell of Trent, then (I say) they are no Church: for Christ hath cut them off, and giuen them a Bill of diuorcement in his holy word, Revel. 18. 4. Come out of her my people.

Hence also we are taught, to carie a charitable opinion of such particularCharitie toward the impenitent. persons, as goe on in sinne without remorse: for though they for their part hauehave forsaken God, yet we know not, whether God hath forsaken them; he may in merciemercy call them to repentance, and therfore we must not rashly giuegive sentence of iudgement against them. Quest. But what if a man giuegive himselfe to the deuill by couenant, as many hauehave done, and doe daily, may we not then giuegive sentence against them, or they against themselues? Ans. No verily: for though this case be most fearefull, yet they hauehave not absolute power ouer themselues: Manasses aa2. Chr. 33. … ▪ 12.2 Chr 33king of Iuda had most wickedly forsaken God, and bound himselfe in league to the deuill; but yet when he humbled himselfe beeing in affliction, and praied to God, he was receiued to merciemercy. Sauls case was fearefull, while bbAct. 9. 1. 3.Acts 9:1Acts 9:3he made hauocke of the Church; and yet the Lord conuerted him when he went to persecute. This must not embolden any to goe on in sinne, for the Lord will not be mercifull vntounto such, Deu. 29. 19.

Neither shalt thou sweare by thine head▪ This is the last forme ofvers. 36. swearing forbiddē by Christ; the reason, because thou cāst not make one haire white or blacke: that is, thou shalt not sweare by thine head, because thou hast not power ouer thine owne head, thou a…t not able to make thine head; nay, thou canst not make one haire of thine head: nay (which is lesse) thou canst not giuegive to any haire his naturall colour, by making it either white or blacke.

p. 165Where obserue the honour giuen to God, not onelyonly to make the haires of mans head, but euen to giuegive the naturall colour to eueryevery one of them: man can not doe the least of these things.

This teacheth vsus, first, that there is a particular prouidence of God,Gods particular prouidence pr… ued. whereby he disposeth of all things, euen of the least and basest things that be in the world: for what is more base then the haire of a mans head? and what is lesse to be regarded then the colour thereof? and yet the Lords prouidence reacheth hereunto. This is a matter of endlesse comfort to Gods children: for whē we are once perswaded of the particular prouidence of God ouer so base and light things, we shall easily be resolued that all things which befall vsus in this life, whether in prosperitie or aduersitie, come by Gods speciall prouidence: which will mooue vsus to a patient bearing of all miseries, and to contentment in eueryevery estate, because it is the Lords sending; yea, this will be a notable comfort in any affliction, to know that God is the author thereof.

Secondly, hath not man power ouer the least creature, no not ouerAgainst sweari…g by the creatures. the haire of his head? then doubtlesse he may not lawfully sweare by any creature, though he hauehave relation to God therein: for if he might lawfully sweare by a creature, it were because he might present that creature vntounto God, as a pledge of his presence, wherein he desires God to punish him, if he faile in his oath. This is graunted of those that defend this forme of swearing: but a man may not lay down any creature, as a pawne before God, and appoint the Lord to punish him therein; because the creature is not in mans power, eueryevery treature is the Lords, and we may not appoint him how he shall punish vsus for our periurie. If it be saide, that the oath made by the creature, is a binding oath, which must be kept, for Christ calls it an oath, Math. 23. 20. and therfore a man may lawfully vse it. Ans. The reason is not good: for that oath bindeth and must be kept, because indirectly a man sweares by God, and so in substance it is an oath; but yet the manner of it is vnlawfull, because an oath, beeing part of Gods worship, ought to be directed vntounto God immediately: when an Infidel sweares by his false gods (as ccGen. 31. 53Gen 31:53Laban did by the god of Nahor) this is an oath, and it binds his conscience, because in his intent …e sware by the true God; and yet the forme of it is vnlawful, because he puts that in the roome of God, which is not good.

Thirdly, is the haire of the head the creature of God, and the naturalAbuses about the haire of the hea…. colour his workemanship? then all abuse hereof must needs be vnlawfull: as first, the custome of those men or women, who beeing ashamed of Gods workemanship in their owne haire, doe beautifie their1 heads with bought haire, sometime of dead persons. This is an odious p. 170thing, & such persons take Gods name in vaine, as much as they which sweare by their head at eueryevery word; for be they what they will be, God in some sort hath set his owne name in the naturall colour of their haire, which none ought to be ashamed of. Secondly, the painting of2 faces, and colouring of the haire is another abuse of Gods name set therein. This practise was abhorred of the heathen, who in their writingsPl. n…nat hist. l. 11. c. 41. & l. 28. c. 12. hauehave branded Poppaea Neros wife, because shee vsed an oyntment made of Asses milke, to make her face faire and bright: what then shall we say of our ladies and gentlewomen, who paint their faces with Spanish white, and colour their haire? These doubtlesse beleeue not Gods word, which preferreth the feare of God before fauour and beautie, Pro. 31. 30. But yet me thinkes they should bee ashamed to be followers of Iesabel, 2. King. 9. 30. Thirdly, the wearing of long haire is another abuse thereof, in the yonger sort; it began indeed among the aged, but now it is become a tricke of youth, and is the badge of a proud heart: for how can they say they glorifie God therby, when the Apostle saith, It is a shame for a man to hauehave long haire. Well, sith God hath set his name therein, we must beware how we make it an instrument of sinne. If it be said, to weare long haire is our English fashion: I answer, It is not our auncient English fashion, but indeede it is a forraine tricke, and therefore as vnlawfull as forraine attire, which God condemnes, Zeph. 1. 8. Our auncient English fashion (except it were among the aged) was to weare short haire; and in eueryevery countrie, the most auncient and graue fashions ought to be followed; not onelyonly in the vse of the haire, but in apparel also, that therein men may shew the grace of their heart: for mans attire is Gods ordinance, borrowed from his creatures, wherin God hath set his name, and therefore we ought not to deface it, with the stampe of pride and vanitie; but rather shew therein, that libertie and modestie, that may honour Gods name.