The Sum of Christian Religion 2, Part 3 · Commandment 3

The Sum of Christian Religion 2 · Part 3 · Commandment 3

p. 910THE THIRD COMMAVNDEMENT.

THOV ſhalt not take the name of the Lorde thy God in vaine, for the Lord will not holde him guiltles that taketh his name in vaine.

In the firſt and ſecond commaundement god framed our minds and hearts, now hee frameth alſo our outwarde actions, and that in this & the fourth commaundement.

There are two partes of this third commaundement. A Prohibition, and a Commination. There is prohibited the vaine vſage of gods name, that is, in whatſoeuer falſe, vaine, or light and trifling thing, which tendeth either to the diſgrace, or at leaſtwiſe not to the glorie of God.

The name of God ſignifieth, 1. The Attributes or properties of god; that is, thoſe things, which are affirmed of god. As Gen. 32.29. Wherefore doeſt thou aske my name? Exod. 3.15. Thus ſhalt thou ſay vntounto the children of Iſrael, The Lord god of your fathers, the god of Abraham, the god of Iſaack, and the god of Jacob hath ſent me vntounto you: this is my name for euer, and this is my memoriall vntounto all ages. Exod. 15.3. The Lorde is a man of warre, his name is Iehouah. 2. It ſignifieth god himſelfe: As Pſal. 116.43. I will take the cup of ſaluation, and call vponupon the name of the Lord; p. 911that is, I will call vponupon the Lord. Pſal. 5.11. They that louelove thy name, that is, they that louelove thee. Pſal. 7. J will ſing praiſe to the name of the Lorde moſt high. Deut. 16.2. Thou ſhalt offer the Paſſeouer vntounto the Lord thy god, of ſheep and Bullocks in the place where the Lord ſhal chooſe to cauſe his name to dwell. 1. King. 5.5. I purpoſe to build an houſe vntounto the name of the Lord my god. 3. It ſignifieth the will or cammaundment of god, and that either reueiled and true, or imagined and faigned by men. 1. Sam. 17.45. J come vntounto thee in the name of the Lord of Hoſtes. 4. Jt ſignifieth the worſhippe of God, truſt, inuocation, praiſe, profeſſion. Micah. 4.5. We will walke in the name of the Lord our god. Mat. 28.19. Baptizing them in the name of the Father, the Sonne, and the holie ghoſt. Acts. 21.13. I am readie not to bee bound onelie, but alſo to die at Ieruſalem for the name of the Lord Jeſus.

To take the name of the Lord, or to name or vſe the name of the Lord, God verily doth not forbid; but he forbiddeth to vſe it falſlie or vainely. The prohibition then in this cōmandement is, Thou ſhalt not take the name of god in vain: that is, thou ſhalt not only not forſweare, but neither ſhalt thou make any vnhonorable mention of God: as, neither againſt nor beſides that honour which is due vntounto him, neither yet lightly, neither without iuſt cauſe. Nowe as in this commaundement is prohibited the abuſing of gods name; ſo in the ſame contrariwiſe is commaunded the lawful and right vſing of his name. The commaundement then of this ordinance is, Thou ſhalt honourably vſe the name of the Lord; by which commaundement he willeth that wee make no mention of him but ſuch as is honourable and worthie his diuine Maieſtie: and as in the firſt commaundement he requireth his internal worſhip to be done and giuen to him alone, ſo here he requireth his externall worſhip, which conſiſteth in the true confeſſion and magnifieng of his name, to be perfourmed of eueryevery of vsus both publiquely, whenſoeuer it is exacted for the illuſtrating & ſetting forth of his glorie, and priuately.

VntoUnto the Prohibition is annexed a Commination, whereby god might ſhewe that this part alſo of doctrine is one of thoſe, the breach whereof hee chiefly deteſteth and puniſheth. For ſeeing the praiſe and magnifieng of god is the laſt and principal end for which man was created, and ſeeing p. 912the chiefe good and felicitie in man is the praiſe and worſhip of god; it foloweth the chiefe euill and miſery is to deſpite and reproch god, and therefore that the chiefe and greateſt puniſhment is due for this euil.

The vertue of this Commandement conſiſteth in the right & honorable vſage & taking of the name of God: the partes whereof are theſe. 1. The propagation and ſpreading abroad of gods true doctrine, not that propagatiō, which is don publikely by the miniſtery, and which is belonging vntounto the office and function of teaching in the church, and whereof mention alſo is made in the fourth commaundement: but this propagation of true doctrine is that inſtituting and inſtructing which appertaineth to eueryevery one, becauſe eueryevery one priuatly in his place, is bound to bring others to the knowledge & worſhip of God. Deu. 4.9. Teach them thy Sonnes, and thy Sonnes Sonnes. Deut. 6 20. When thy Sonne ſhal aske thee in time to come ſaying, what meane theſe teſtimonies, and ordinaunces, and Lawes, which the Lorde our God hath commaunded you? Then ſhalt thou ſaie vntounto thy Sonne, wee were Pharaohs bondmen in Aegypt; but the Lord brought vsus out of Aegypt with a mighty hand. Deut. 11.19. Yee ſhal teach them your children, ſpeaking of them when thou ſitteſt in thine houſe, & when thou walkeſt by the waie, and when thou lieſt downe, and when thou riſeſt vp. Luke. 22.32. When thou art conuerted, ſtrengthen thy brethen. Coloſſ. 3.16. Let the woord of Chriſt dwel in you plenteouſlie in al wiſedome, teaching, and admoniſhing your owne ſelues in Pſalmes, Hymnes, and ſpiritual Songs. 1. Theſſ. 5.11. Exhort one another, and edifie one another.

2 The celebration, lauding, or magnifieng of God, which is a commemoration and recounting of Gods woorkes, and properties, ioyned with a liking and admiration of them before God and his creatures to this end, that we may ſignifie and declare our liking or approbation, and reuerence towardes God, that God may excell aboue all thinges, and that ſo our ſubiection vntounto him may appeare and be manifeſted. They therefore which ban and curſe, ſinne againſt this commaundement, becauſe they ſin againſt the praiſing and magnifieng of God, when they ſpeak impious things of God, as if he forſooth were their executioner to reuenge their quarell, and they ſinne againſt praier and inuocation, when p. 913they craue of god thoſe thinges which are flat againſt his word. Some man wil here reply; VntoUnto whō God doth imprecate & wiſh euil, to thē we maie alſo wiſh euil. VntoUnto this we anſwer: 1. All imprecations or euil-wiſhinges which are made abſolutelie without ſome prophecy or ſpecial reuelatiō, are ſins. 2. They muſt be done without priuate hatred and deſire of reuenge. 3. They muſt be done in reſpect of gods glorie onlie, and the preſeruation of the true church. 4. Wee muſt not imprecate or wiſh euill, as it is an euill, that is, as it is the deſtruction of them, againſt whom wee wiſh it.

3 The confeſſion of the truth which wee knowe concerning GOD, which is the ſhewing of our iudgement and opinion concerning god and his will certainely knowen out of gods word: becauſe according as our duty bindeth vsus we ſignifie and declare our minde and knowledge, for the ſetting forth of gods glory, & for the furthering of the ſaluation of others. Rom. 10.10. With the heart man beleeueth vntounto righteouſneſſe, and with the mouth man confeſſeth to ſaluation. 1. Pet. 3.15. Bee readie alwaies to giuegive an aunſwere to euerie man that asketh you a reasō of the hope that is in you, with meeknes and reuerence. And hence it appeareth, that they who lead a vitious and bad life, ſinne againſt this commaundement, becauſe they ſinne againſt the confeſſion of the truth; when as they boaſt themſelues to bee Chriſtians, and ſhewe the contrarie in their life and maners. Theſe three partes, or vertues of the right and lawful vſage of the name of god, which hauehave bin now propoſed, agree in this, that they are a commemoration of the truth concerning god: again they differ in this, that the doctrine, or propagation of true doctrine tendeth to the inſtruction of others; The celebration of God reſpecteth our liking and ſubiection; The confeſſion of the knowen trueth betokeneth the certainty of our opinion and iudgement.

4 The zeale of god, which is an ardent louelove of god, and a griefe for any reproch or contempt which is done to god, and an endeuour to put awaie that reproch from the name of god, and to auoide ſinnes our ſelues, and to baniſh them from others. This zeale is required of eueryevery one, that eueryevery one according to his place and calling, and as hee is in duetie bound, doe vindicate and maintaine the glorie of God.

p. 9145 Jnuocation, which is praier, whereby we craue of the true God none other bleſſinges, than God hath commanded vsus to aske of him onelyonly: which praier and petition proceedeth from a deſire in vsus of gods bountifulneſſe and liberality, and is made in true conuerſion, and in a full perſuaſion of gods promiſes for the Mediatours ſake. Pſal 105.1. Praiſe the Lord and cal vponupon his name. Matth. 7.7. Aske and it ſhal be giuen you: ſeeke and yee ſhal find: knocke and it ſhalbe opened vntounto you. 1. Iohn 5.14. This is the aſſuraunce that wee hauehave in him, that if we aske any thing according to his wil, he heareth vsus.

6 Thankeſ-giuing, which is to acknowledge and confeſſe, what and how great benefites & bleſſings we hauehave receiued of god, & vntounto what obedience towards god we are in reſpect of them bound and ready, or prepared; and that therefore we wil yeelde vnfaigned obedience vntounto him, to the vtmoſt of our power. Coloſ 3.17. Whatſoeuer ye ſhall do, in word, or deed, doe all in the name of the Lord Jeſus, giuing thanks to god euen the father by him. 1. Theſſ. 5.18. In all thinges giuegive thanks: for this is the wil of God in Chriſt Jeſus toward you. Pſal. 107.1. Praiſe the Lord becauſe he is good, for his merciemercy endureth for euer.

7 Right and lawful ſwearing, which is comprehended vnderunder Inuocation, as a ſpecial vnderunder the general.

The chiefe queſtions concerning an oath or ſwearing.

1 What an oath is.

2 By whom we are to ſweare.

3 Of what things we muſt ſweare.

4 Whether al oathes are to be kept.

5 Whether a chriſtian maie take a right & lawful oath.

1 WHAT AN OATH IS.

AN oath is an inuocating on god, whereby is deſired that god, who is the viewer of the harts, would bee a witneſſe vntounto him that ſweareth, that he wil not lie or deceiue in that matter, whereof he ſweareth, and that God would puniſh him that ſweareth, if he doe lie or deceiue. In this definition are the other foure queſtions alſo comprehended. Furthermore an oath was ordained by God, that it might be the bond of truth betweene men, and a teſtimonie or recorde, that god is the authour and defender of the truth. An oath is oftentimes vnderſtoode and taken for the p. 915whole worſhip of God, becauſe by whom a man ſweareth, the ſame himſelfe profeſſeth to account for god.

2 By whom we muſt ſwear.

WE muſt ſweare by god onlie. 1. Becauſe god hath commanded vsus to ſweare by him onlie, as he alone is to bee feared and worſhipped. 2. God wil hauehave inuocation to be vſed vntounto himſelfe onelie: Therefore hee will hauehave vsus to ſweare alſo by himſelfe only, becauſe an oath is an inuocating on god. 3. An oath doth giuegive and aſcribe vntounto him, by whom wee ſweare, the inſpection and viewing of mens hearts, the hearing of them, and infinite wiſedome and knowledge. But God onelyonly is the viewer of our hearts. Iohn. 2.25. Hee knewe what was in man. 4. By whom wee ſweare, vntounto him we giuegive and aſcribe the executing of puniſhment, and omnipotencie, as whereby he muſt maintaine the truth, and puniſh him that lieth: But God alone is omnipotent and executour of puniſhment. Matth. 10.28. Feare ye not them which kill the bodie, but are not able to kill the ſoule: but rather feare him, which is able to deſtroie both ſoule and bodie in hell. Wherefore we may not ſweare by any but onelyonly by God, and therefore ſuch oathes as are ſworne by Saintes are idolatrous, and forbidden of God.

Obiection. But Joſeph ſware by the life of Pharaoh: Therefore it is lawfull to ſweare alſo by men or creatures. Aunſwere. Some graunt that hee ſinned in ſo doing, namely that hee erred following the cuſtome of the gentiles, who were wont to ſweare by Kings, that thereby he might keep cloſe from his brethren who he was: but we may make aunſwere otherwiſe alſo; namely, that it was not properly an oath, but onelyonly an aſſeueration made for to ſhewe the euidence of the thing, comparing it with a thing which was certaine and euident; ſo that the tenure and meaning of ſuch aſſeuerations is, that thoſe thinges which are auouched are as certaine, as that man certainly liueth whom he that ſweareth, nameth, as being knowen and yet liuing; or ſo certain, as hee that ſweareth certainely wiſheth that man to liue, whom he nameth. So alſo ſhall the meaning of Ioſephs aſſeueration be, as Pharao liueth, that is, as truly as Pharaoh liueth, or is in ſafetie, or as truely as I wiſh him to liue, and to be in ſafety, ſo truely ſay I theſe thinges. The ſame ſenſe and meaning is to be rendered of the like.

p. 9163 Of what thinges we are to ſweare.

VVEE muſt ſweare, 1. Of ſuch thinges as are true, becauſe he that ſweareth of things that are falſe, maketh God witnes of a lie. 2. Of things that are certaine: for he that ſweareth of vncertaine things, ſweareth with an euill conſcience, and with a contempt of God, when as hee dareth to make God a witnes of that thing which hee knoweth not, whether it be a truth, or a lie: and he that ſo ſweareth, it is all one to him whether hee make God witneſſe of a lie, or of a truth; and withall hee deſireth that either God will beare witnes vntounto a lie, or if hee will not bee accounted the witnes of a lie, that then hee will puniſh him that ſweareth. 3. Of lawfull thinges: for hee that ſweareth of vnlawful thinges, maketh God both a fauourer and an approuer of that which he hath forbidden in his lawe, and ſo he maketh God contrary vntounto himſelfe; becauſe he deſireth god to puniſh him, if hee doe that which god commaundeth: and furthermore, either hee hath a purpoſe to doe againſt gods commaundement; or if hee ſweare not in earneſt, he alleageth god for a witnes of a lie. Whatſoeuer things we ought not to do, god forbidding them, the ſame neither ought any man alſo to ſweare. 4. Of poſſible thinges: becauſe hee that ſweareth of vnpoſſible thinges, either is mad, or ſweareth hypocritically, and ſo ſweareth of a lie: namely, hee ſweareth that he will doe that, which neither he will doe, neither ſhall at all be done. 5. Of thinges waightie, neceſſarie, profitable, worthie of ſuch and ſo great a confirmation, and which require that confirmation by oath, for the glorie of god, and ſafetie of our neighbour. Becauſe hee that ſweareth lightly, ſheweth no reuerence that he hath of god, and he that doth eaſily ſweare, doth eaſilie alſo forſweare. But the principal and chiefe cauſe of an oath ought to be the glory of god firſt, and then the ſafetie and welfare as well priuate, as publique, of our neighbours. Obiection. Thinges to come are vncertaine: therefore we muſt not ſweare of thinges to come. Aunſwere. Wee muſt not indeede ſweare of the euent, as which is not at all in our power; but of our owne preſent will of doing, either now, or hereafter, that which is iuſt and lawful, and of the preſent and future binding of our ſelues to doe it; whereof euerie, man may and ought p. 917to be certaine. And ſo ſware Abraham, Iſaack, Abimelech, Dauid, Ionathas, Booz, and others, binding themſelues to a future performance of certaine dueties.

4 Whether all oathes are to be kept.

OATHES conceiued or made rightlie of thinges lawfull, true, certaine, waightie, and poſſible, are to be kept. For if once thou haſt acknowledged and teſtified thy ſelfe to bee iuſtly bound to keepe thy promiſe, and haſt called god to record hereof, when as afterwards thou wittingly and willingly breakeſt thine oath, thou doeſt violate and breake a iuſt bonde, and doeſt either accuſe god, the witnes and maintainer of this bond, of vanity and lightnes, or prouoke him to puniſh thee. Pſal. 15.4.5. He that ſweareth to his owne hinderance and changeth not, ſhall neuer be moued. Numb. 30.3. Whoſoeuer voweth a vowe vntounto the Lord, or ſweareth an oath to bind himſelfe by bond, hee ſhall not breake his promiſe, but ſhall doe according to all that proceedeth out of his mouth.

But oathes that are male of vnlawful thinges, either by an error, or by ignoraunce, or through infirmitie, or againſt the conſcience, it is ſinne to keepe them. And therefore ſuch oaths are to be retracted and recalled, leaſt we adde thereby ſinnes vntounto ſinnes. For he that keepeth an oath made of vnlawful things, heapeth ſinne vponupon ſinne, both in that he ſware, and ſo hath a wil to ſinne, and alſo in that he endeuoureth to do that which he ſware, and ſo confirmeth that will of ſinning by an oath. For what thinges GOD forbiddeth, thoſe thinges hee will not hauehave men either ſworne or vnſworne to perfourme: and what hee forbiddeth vsus to will, or promiſe, or ſweare, ſo much the more doth hee forbidde vsus to doe the ſame, how much the more grieuous a thing it is to doe them, than to will or promiſe them. They therefore who keep that which they hauehave ill ſworne, heape ſinne vntounto ſinne; as did Herod putting Iohn Baptiſt to death by pretence of keeping his oath: and likewiſe ſuch as keepe monaſtical vowes, whereby they hauehave ſworne Idolatrie, and impious ſingle liuing. Neither is this argument of any force: An oath is neceſſarilie to be kept, but they hauehave ſworne theſe thinges: therefore they muſt needes keepe them. For the Maior is true of a lawfull oath. But an oath, which is made of a thing forbidden by god, is not to be kept: becauſe it is not a lawful oath; which alſo is p. 918amended and corrected by repenting thereof, and by deſiſting from an euil purpoſe, not by perſiſting therein, or by perfourming it: according as it is ſaide, Eph. 4.28. Let him that ſtole, ſteale no more; and according to the example and doctrine of Dauid, 1. Sam. 25. who ſweareth that hee will deſtroy Nabal together with his familie, Saying: So and more alſo doe God vntounto the enimies of Dauid; for ſurelie J wil not leaue of all that he hath, by the dawning of the daie, anie that piſſeth againſt the wall: But after hee had heard Abigail ſpeake, he giueth thankes to god, that the executing and fulfilling of his oath was hindered by her, and confirmeth by a new oath, that this is gods bleſſing and benefite, ſaying: Bleſſed be the Lord God of Jſraell which ſent thee this daie to meete mee; and bleſſed be thy counſels, and bleſſed be thou, which haſt kept me this daie from comming to ſhed bloud, and that mine hand hath not ſaued mee. For indeede, as the Lord God of Iſrael liueth, who hath kept me backe from hurting thee &c. Obiection. 1. He that ſweareth to doe a thing, which is in his power to doe, and yet dooth it not, maketh God witnes of a lie. Anſwere. He that ſweareth indeede ought that is lawfull and is in his power, and doth it not, maketh god witnes of a lie: but if it be an euil thing which he ſweareth, the recalling thereof is better than the keeping. Obiection 2. The oath of peace which was made to the Gibeonites, Iohn. 9. was againſt the commaundement of God. Jt is lawful therefore to keepe an oath made of thinges vnlawfull. Aunſwere. 1. They were not excluded from peace if anie of thoſe Nations, which God hath commaunded to be deſtroyed, did aske peace of the Iſraelites, and did embrace their religion. Now the Gibeonites deſire peace, and are adiudged to ſerue the tabernacle for woodcleauers and drawers of water perpetually. Therefore the peace which was promiſed them, albeit it was obteined by fraude and guile, yet was it not repugnant to Gods commaundment. 2. The Iſraelites doe not therefore keepe this oath, as that they were bound thereby, becauſe they ſware it being deceiued, and thinking the Gibeonites to hauehave beene of another countrie: but firſt for auoiding of offence, whereby the name of God might bee diſgraced among the Heathen, if the Iewes had not kept their oath. and then, becauſe it was lawful and iuſt to ſaue them, which deſired peace, and embraced p. 919their religion, although no oath had beene made at all.

Out of thoſe thinges which hauehave beene ſpoken concerning the keeping of lawful oathes, aunſwere is made vntounto this queſtion, Whether oathes extorted from men againſt their wils are to be kept. Extorted oathes are to bee kept, if they containe nothing in them that is vnlawfull, or if they hauehave the forealleaged conditions, although they be vnprofitable and hurtful to vsus. But vntounto wicked oathes no man ought to be forced: neither verilie ſhould wicked oathes be extorted by anie tortures from vsus, but we muſt chooſe to die rather. But if anie wicked and impious oathes be made, through feare or infirmitie, againſt our conſcience, thoſe doe not bind, and are to bee recalled; becauſe what is impious to be done, that is impious to be ſworne; neither is one ſinne to be heaped on another. Now extorted oathes, that are not impious, which are made of things lawful and poſſible, though hurtfull and harde, are doubtleſſe to be kept, becauſe thou art bound by Gods Law to chuſe the leſſer euil. If it bee iuſt to doe, which thou through conſtraint haſt promiſed, it is iuſt alſo for thee to promiſe by oath to doe it. For what we may lawfully doe, the ſame alſo we may lawfully promiſe by an oath to do. As, if a man falling into the hāds of a theef, ſhuld be required by the thief to giuegive a peece of mony for the redeeming of his life; verily he not only may, but alſo ought, if he be able, to perfourme that which the theef requireth. And if this be lawfully performed vntounto a theef, it is lawfully alſo performed vntounto him by an oath. Likewiſe, it is lawful alſo to promiſe by oath ſilence vntounto the theefe, and ſuch an oath made for the keeping of ſilence promiſed vntounto the theefe, both may, and ought to be kept.

Obiection. That which is hurtful vntounto the common wealth, is not to be promiſed, or if it hauehave been promiſed, it is not to be kept: Such ſilence promiſed vntounto the theefe is hurtfull to the common wealth: therefore it is not to be promiſed, or if it hauehave beene promiſed, it is not to be kept. Aunſwere. 1. That which is hurtfull to the common wealth is not to bee promiſed, that is, if wee may doe it without the hazard and danger of our life; And further, if at that inſtant, when a man is in ſuch daunger of his life, hee bee not rather to prouide for his owne ſafety, than to reueile ſuch a thing. 2. It is rather profitable than hurtful vntounto the common wealth to promiſe ſilence vntounto p. 920the theefe, and to keepe promiſe. For hee, which hath promiſed ſilence by oath vntounto the theefe, is by this meanes ſaued. Moreouer if he ſhould not promiſe by oath ſilence vntounto the theefe threatning him death, he ſhoulde thereby neither profit the cōmon welth, nor himſelf. Wherefore to promiſe ſilence by oath vntounto the theef, & to keepe it, ſeeing it is the leſſer euil, is of the two rather to be choſen.

3 Whether a Chriſtian maie take a right and lawful oath.

THat a Chriſtian maie take an oath, beſides that it is neceſſariely gathered out of that, which hath beene already ſpoken of an oath,Exod. 22.12. Heb. 6.16.Exod 22:12Heb 6:16 it is alſo confirmed by diuerſe reaſons. The firſt reaſon is drawen from the end of an oath. For an oath is a confirmation of faith, and truth, a deciding of debates, a bond of ciuill order, and giueth and aſcribeth the praiſe and mainteinaunce of the truth to God. Wherefore an oath is lawfull and neceſſary for chriſtians, becauſe the confirming of faith and truth, and the deciding of debates is profitable, lawful, and neceſſary for al, and glorious vntounto God. The ſecond reaſon is drawen from the definition or nature of an oath; becauſe an oath is a teſtification of the truth, and an inuocation of God, whereby we deſire of God ſuch thinges as are agreeable vntounto his nature and wil manifeſted in his word, to wit, that he wil bear record vntounto the truth. But this inuocation of God is lawfull: therefore an oath is lawful. Inuocation is the worſhippe of God: Therefore an oath alſo muſt neceſſarily bee iudged to bee the worſhippe of God. The third reaſon is drawne from gods commaundement, Deut. 6.13. and 10.20. Thou ſhalt feare the Lorde thy GOD, and ſerue him, and ſhalt ſweare by his name. Iſai. 65.16. He that ſweareth in the earth, ſhal ſweare by the true God. Ier. 12.16. And if they wil learne the waies of my people, to ſweare by my name, The Lord liueth. Hither are referred eſpecially**Iſai. 45.23. & 48.1. Pſal 63.10. Iere. 42. Gen. 21.23. &c.Isa 45:23Isa 48:1Ps 63:10Jer 42Gen 21:23 thoſe places of Scripture, where an oath is taken for the true worſhippe of God. The fourth is drawen from the examples and practiſe of the Saintes, whoſe oathes are in Scripture approued. Neither onelyonly the example of the godly Patriarkes and Apoſtles, prooue that the godly may take a iuſt and lawful oath: but the Apoſtles alſo by their example confirme the ſame, and eſpecially Saint Paul, who in many places prooueth thoſe thinges which hee vttereth to bee moſt true, by interpoſing of an oath. p. 921As when, beſides many other places, he ſaith, Roman. 9.1. J ſaie the truth in Chriſt, J lie not, my conſcience bearing me witneſſe in the holie Ghoſt. Roman. 19. For God is my witneſſe whom J ſerue in my ſpirite, in the Goſpel of his Sonne, that &c. 2. Cor. 1.23. J call God for a record vponupon my ſoule, that is, I call God vponupon my head, or with the daunger of my life, as a reuenger reuenging this iniurie, if I lie. Phil. 1.8. For God is my recorde, how J long after you all. 1. Theſ. 2.10. Ye are witneſſes, and God alſo, how holilie, and iuſtlie, and vnblameablie we behaued our ſelues among you.

Theſe and the like examples doe ſufficiently ſhew, that it is graunted doubtleſſe vntounto Chriſtians to take a iuſt oath in lawful matters. Wherefore all thoſe places of Scripture, which ſeeme to forbid oathes, forbidde raſh oathes, or ſuch as hauehave not thoſe lawful cauſes and conditions of an oath: Which alſo is apparent by comparing the places of the old and new teſtament, and by the end and drift of Chriſt, who went about to free the lawe from the corruptions of the Phariſees. Whereupon in S. Matthew. cap. 5. raſhe and vnneceſſary oathes are forbidden: and this to be ſo, is manifeſt both by conference of other places, and alſo by the purpoſe and ſcope of Chriſt, who (as it was ſaide) freeing the true meaning and ſentence of the lawe from the corruptions of the Phariſees, ſheweth that by the third commaundement are condemned all oathes, ſuperfluous, and vnneceſſarie: and in them not onelyonly thoſe that are direct oathes, in which the name it ſelfe of God is expreſſed, but alſo indirect or oblique oathes, in which the name of God is vnderſtoode being diſſembled and cloaked by vttering in place thereof the names of creatures. And ſo he taxeth the hypocriſie of the Phariſies, who did exerciſe thoſe indirect or oblique formes of ſwearing, as if they did not ſeeme by raſh ſwearing to prophane the name of God, if they expreſſed not the name of god in their oath; and as if they were not periured and forſworne, if when they expreſſed not the name of God in their oath, they afterwards breake their faith & oath giuen in that indirect forme of ſwearing. But Chriſt ſheweth, that euen then alſo the name of GOD is ſworne by, when heauen and earth is named, becauſe there is no part of the worlde, wherein God hath not engrauen a marke of p. 922his glorie. And when men ſweare by heauen and earth, in the ſight and hearing of the framer of them both, the religion of the oath is not in the creatures by whom they ſweare, but God himſelfe only is called to record, and for a witneſſe, by the citing of theſe ſymboles and badges of his glorie. Neither doth God ſticke in the wordes; but in the ſentence and meaning rather, than in the ſignes and ſymboles doth the honour or diſhonour of Gods name conſiſt: like as Chriſt alſo teacheth the ſame in expreſſe woordes, Matth. 23. which wordes are to be inferred with this place which now we hauehave expounded. Obiection. But Chriſt ſaith, ſweare not at all. Anſ. That, At all, is referred to the diuers formes of ſwearing, not to the very word of ſwearing it ſelfe: as if they ſhould ſay, ſweare not falſly or raſhly at al, to wit, neither directly, nor indirectly. For he that ſweareth by the Temple, by Heauen, by Earth, affirmeth thoſe thinges which he auoucheth, to be as true, as the temple is truely Gods houſe, heauen Gods ſeate, and earth his footſtoole. And this is all one, as if he ſhould ſweare by the life of god. For he prouoketh God to defend and maintain his honor, in puniſhing him that ſweareth, if hee deceiue and ſpeake falſlie. Obiection. The taking of an oath belongeth onlie to a publicke oath, not to a priuate oath. Anſwere. 1. This is a falſe reſtraint, becauſe thoſe things which the Scripture deliuereth concerning an oath, are not reſtrained to a publicke oath only, yea a great part of them prooue and conuince, that a right & iuſt oath is no leſſe allowable in Chriſtians priuatelie, than publickelie, as by the verie teſtimonies themſelues of ſacred Scripture is ſufficiently declared. 2. The examples of holie men, affirming the trueth by priuate oath, and giuing their faith priuatlie vntounto others, do likewiſe manifeſtly declare that a priuate oath alſo being rightly made and conceiued is allowable in Chriſtians. 3 The ſame is proued alſo, by the end of an oath: for the end thereof is the confirming of faith and trueth, and the deciding of debates belongeth priuatly alſo to all Chriſtians, and therefore ſo doth an oath it ſelfe alſo, whereby we confirme & eſtabliſh faith and trueth.

VntoUnto the parts of the obedience of this commandement are oppoſed thoſe ſinnes, whereby either the right p. 923taking and vſing of Gods name is omitted, or the ill and vaine vſing and taking thereof committed.

VntoUnto the propagation of the doctrine concerning God is oppoſed, an omiſſion or neglect of occaſions and abilitie to inſtruct others, and to bring them vntounto the knowledge of the truth, eſpeciallie our children, or others, who are committed vntounto our truſt and charge. Hither belongeth Chriſts parable of the Seruauntes employing their Maiſters talentes in trafique, Matth. 25. VntoUnto this is alſo oppoſed A lothing or ſhunning of ſuch talk & ſpeech as is had of God and diuine matters. Pſ. 119. I wil delite in thy ſtatutes, & wil not forget thy words. And in the ſame Pſalme: Saluation is farre from the wicked, becauſe they ſeeke not after thy Lawes. VntoUnto this alſo are oppoſed the corruptions of religion and of heauenlie doctrine, whereby ſome falſe thing is auouched or ſpread abroad concerning God, and his wil or works. Ierem. 14. The Prophets prophecie lies in my name. By ſword and famine ſhall thoſe Prophets be conſumed.

VntoUnto the celebration or magnifieng of God are repugnaunt 1. Contempt of God, & the omitting of his praiſe. 2. Contumelie againſt god, or blaſphemy, which is to ſpeak of god ſuch things as are contrary to his nature, properties, and wil, either of ignoraunce, or through an hatred of the truth, and of God himſelfe. Now the Scripture diſtinguiſheth the blaſphemy againſt God, that is, whatſoeuer is ſpoken contumeliouſly or reprochfully againſt God, ether of ignorance, or againſt the conſcience, (As, 1. Timot. 1.13. When J before was a blaſphemer, and a perſecuter, and an oppreſſer: but J was receiued to merciemercy: for I did it ignorauntly through vnbeliefe) from the bleſphemie againſt the holy Ghoſt, which is, againſt their conſcience to ſtriue againſt the known truth of god, whereof their minds are conuicted by the teſtimony of the holie Ghoſt: which ſinne who commit are puniſhed by God with a blindnes, ſo that they neuer repent, nor obtaine remiſſion. Matth. 12.31. EueryEvery ſinne and blaſphemy ſhal be forgiuen vntounto men: but the blaſphemie againſt the holie Ghoſt ſhal not be forgiuen vntounto men. Whence it appeareth, ſeeing Paul ſaith hee was a blaſphemer, and yet obtained pardon; and ſeing likewiſe chriſt affirmeth that ſome blaſphemy is forgiuen, and ſome is not forgiuen: that the name of blaſphemy is taken in diuers ſenſes.

p. 924VntoUnto the confeſſion of the truth is repugnaunt firſt, The denial of the truth for feare of hatred, or perſequution, or ignominie. This deniall is of two ſortes: The firſt is, an vniuerſal and general defection from true religion, which is to caſt awaie the profeſſion of the truth, either certainelie or doubtfullie knowen and receiued, with a certaine and purpoſed aduiſe, and with the whole hearts deſire of reſiſting God, and without anie griefe or remorſe of flying and ſhunning this caſting awaie of the truth, and without any purpoſe of obeying God in applying vntounto himſelfe the promiſe of grace and in ſhewing repentaunce. This denial is proper to reprobats and hypocrites. Whereof is ſpoken Matt. 13. and Luk. 8. and 1. Joh. 2. And this defection, if it be don againſt the truth certainly knowen, is ſinne againſt the holy Ghoſt, whereof none repent.

The other denial is ſpecial and particular, which is the denial of weaklings, & is committed either through error not voluntary, neither purpoſed, or through feare of affliction, when as notwithſtanding there remaineth ſtill in the hart an inclination and griefe deteſting that weakneſſe, and denial, and ſome purpoſe alſo to ſtruggle out of it, and to obey God, by applying vntounto himſelfe the promiſe of grace, and by giuing himſelfe vntounto repentaunce. Into this denial may the elect and regenerate fall, but they get out of it againe, and returne vntounto the confeſſion of the truth in this life, as it is ſhewed and exemplied in Peter, Matth. 26. Secondlie, VntoUnto confeſſion is alſo oppoſed diſſimulation, or diſſembling and hiding of the truth, when as Gods glorie and our neighbours ſafetie requireth a confeſſion of the truth: which then requireth it, when falſe opinions concerning God, and his wil, or woorde, or concerning the church, ſeeme to be confirmed and ſtrengthned by our ſilence in the mindes of men: or when thoſe thinges remaine ſecret and hidden which God wil hauehave known and manifeſt for the maintenance of his glorie againſt the reproches of the wicked, for the conuincing of the obſtinate, and for the inſtructing of thoſe which are deſirous to learne: or laſtly, when our ſilence maketh vsus ſuſpected to be approuers and abetters of the wicked. Thirdly vntounto the right and lawfull confeſſion of truth, is oppoſed an vnſeaſonable and vntimelie confeſſion, that is, whereby without any aduancing of Gods glory, and without the furtherance of any ones ſafety, and without any neceſſity of diſcharging his calling or p. 925duety, there is ſtirred vp either a deriſion and euill entertainment of the truth, or the fierceneſſe and cruelty of the enemies againſt the godly. Such a confeſſion, whereas it dooth rather darken than ſet forth the glory of God, & rather hindereth than furthereth the ſafety of the Church, ſwarueth plainly from the ſcope and end of true and lawful confeſſion, and therefore is not a right vſing but an abuſing of Gods name. Therefore Chriſt forbiddeth it, Mat. 7. GiueGive not that which is holie to dogs. And Paul, Tit. 3.10. Reiect him that is an heretique, after once or twiſe admonition, knowing that he that is ſuch is peruerted, and ſinneth beeing damned of his own ſelf. Neither doth that croſſe this, which is ſaid, 1. Pet. 3.15. Be readie alwaies to giuegive an anſwere to euerie man that asketh you a reaſon of the hope that is in you, with meekeneſſe and reuerence. For Peter willeth vsus to be alwaies in a readineſſe or furniſhed to make aunſwere concerning the ſumme and groundes of Chriſtian doctrine: yet ſo, as that it is not neceſſary to vtter and expound all vntounto eueryevery one, but vntounto all thoſe, which require a reaſon and an account of our faith, therby either to learne it, or to know it. But whom we ſee once to ſcoffe at the true doctrine which hath beene expounded & confirmed vntounto them, if they again require a reaſon and account of our faith, we are not to make further anſwere. For ſo Chriſt himſelfe after hee had ſufficiently confeſſed and confirmed his doctrine by teſtimonies, anſwereth nothing vntounto the High-Prieſt and Pilate touching the falſe witneſſes, and, Luk 22. himſelfe rendereth this reaſon of his ſilence: If J ſhal tel you, you wil not beleeue me. Another reaſon is giuen by Iſaiah cap. 53. He was oppreſſed and was afflicted, & did not open his mouth, that is, becauſe Chriſt knewe he was now to ſuffer according to his fathers will, after his cauſe was ſufficiently defended, he is not careful of deliuering his perſon from iniuries, contumelies and puniſhments. For he knewe that this obedience did tend to his fathers glorie. But contrariwiſe, when the High-Prieſt adiureth him, he confeſſeth himſelfe to bee Chriſt, becauſe then his ſilence woulde hauehave giuen ſuſpicion of contempt of the name of god, whereby he was adiured Obiection. We do not perceiue who are ſwine and dogs: wherefore we are to render a reaſon of our faith to al without putting anie difference. Aunſwere. p. 926Chriſt doth not cal al wicked men ſwine or dogs, but thoſe only, who contemne and make a mock of the doctrin confirmed, which they hauehave heard and which hath beene expounded vntounto them. 2. Chriſt willeth not vsus to iudge of dogs and ſwine by the ſecretes of their hearts, but by their preſent words and deedes.

If againe it be replied, In matters of difficultie, and ſuch as are hard to be iudged, except there be deliuered ſome certaine and exact rule how to iudge and deale, mens conſciences are left wauering and in doubt. 1. But if alſo we are to iudge of the outward ſhew of ſwine and dogs, it is hard to pronounce, who are to bee accounted for ſwine and dogs; Therefore mens conſciences are left in doubt, vntounto whom, and when confeſſion muſt bee made: The Minor is falſe. For Chriſt wil hauehave none to be counted for dogs and ſwine, but ſuch as ſhew manifeſt ſtubburnes and obſtinacy in their woords and deedes, of whom it is no hard thing to iudge out of the word of God. And further the holy Ghoſt is promiſed vntounto all that aske him, by whom their iudgementes and actions may be directed, that they er not. And laſtly, ſeeing in this life we attaine not vntounto the perfection of Gods Law, neither in other things, neither in this point; they who ioine the deſire of Gods direction with an earneſt care of Gods glory, and louelove of their neighbour, may and ought to be certain & aſſured, either that their counſels are ſo ruled by the holy Ghoſt, that they erre not, or, if they er, that yet their error is pardoned & forgiuen them. And this certainty ſufficeth for the reteining of a good conſcience.

If laſtly it be obiected, That tyrants and manie Magiſtrates which perſecute the church are ſwine and dogs, And therefore wee according to Chriſts commaundment are not to make aunſwere vntounto them if they demaund our religion: wee aunſwere that this reaſon is a fallacy of the accident. For if the Magiſtrates demaund our religion, or any other by their commiſſion and in their name, we are neceſſarily to make aunſwere of our confeſſion vntounto them, both in reſpect of their office, wherunto we owe obediēce, & alſo in reſpect of gods glory; according as it is ſaid of Chriſt, Mark 8.38. Whoſoeuer ſhalbe aſhamed of me, and of my words among this adulterous and ſinfull generation, of him ſhal the Sonne of man be aſhamed alſo, when he p. 927commeth in the glorie of his Father with the holie Angels. And Mat. 10. & Luk. 12. When they ſhal bring you vntounto the Synagogs, and vntounto the rulers, and Princes, take no thought howe or what thing ye ſhal aunſwere, or what yee ſhall ſpeak. For the holie Ghoſt ſhal teach you in the ſame houre, what ye ought to ſay.

Fourthlie, vntounto lawfull confeſſion is oppoſed the abuſing of chriſtian liberty, or giuing of offence in things indifferent, which is, by the vſing of thinges indifferent, to confirme errours in the mindes of the aduerſaries, or in their minds that are weake, or to alienate them from true religion, or by our example to prouoke them to an imitation accompanied with an euill conſcience, Rom. 14.15. Jf thy brother be grieued for the meat, now walkeſt thou not charitablie; deſtroie not him with thy meat for whom Chriſt died. 21. Cor. 8.9. Take heede leaſt by anie meanes this power of yours be an occaſion of falling to them that are weake. And, Acts. 24. Paul maketh a vow, that he might free himſelfe from the ſuſpicion of reuolting from Moſes.

Fiftly, vntounto true confeſſion are oppoſed all ſcandals and offences giuen in manners, when as namely they which profeſſe true religion, lead a lewde and wicked life. For thereby they giuegive occaſion vntounto the aduerſaries & thoſe that are weake, to iudge and ſpeake ill of that religion, whoſe followers they ſee to liue ill: and therefore this is reputed and numbered among the chiefe contumelies and abuſes of Gods name. Rom. 2.24. The name of God is blaſphemed among the Gentiles through you. Pſal. 50.16. VntoUnto the wicked ſaid god, What haſt thou to doe, to declare mine ordinances, that thou ſhouldeſt take my couenant in thy mouth? 2. Tim. 3.5. Hauing a ſhew of godlineſſe, but hauehave denied the power thereof.

VntoUnto zeale for the glorie of God is oppoſed, 1 In the defect, Cowardneſſe, or litherneſſe in maintaining Gods glorie, which is, either not to be ſtroken with a griefe when god is reproched, and ſo neglect gods glory; or not to hauehave and ſhew in words and deeds a deſire to hinder, according to his place & calling, the reproching of gods name, or to faigne and pretend zeale for gods glorie. They runne into this vice, who forbidde not raſhe oathes and blaſphemies, becauſe they are not led with a zeale for the glorie of God, whereby they ſhould be mooued to reproue and forbid (yet ſo, as it bee according to their degrees and p. 928callinges) that which God reprooueth and forbiddeth. 2. In the exceſſe is oppoſed, an erring and ignoraunt zeale, or a zeale of errour which Paul, Rom. 10. calleth a zeale not according to knowledge, which is to bee diſpleaſed with woordes and deeds, whereby Gods glory is falſly thought to be impaired. Now this is done when as either wee take that to bee the glorie of God, and endeuour to defend it, which is not the glorie of God, neither ought to be defended: or when we take that to be an impairing or defacing of gods glorie, and labor to repell it, which is no impairing of gods glorie, neither ought by anie meanes to be repelled: and againe, when either gods glorie is otherwiſe defended, than it ought to be defended, or the impairing of gods glorie is preuented and repelled otherwiſe then it ought to be repelled.

VntoUnto giuing of thanks is oppoſed, 1. The omitting of thanksgiuing or ingratitude, which doth either neuer or ſeldom times think of and magnifie Gods benefites, or if hee thinke of them, he doth it coldly. 2. Hypocritical thankefulnes, whereby we diſſemble the greatnes of Gods benefits, neither eſteeme them to be ſo great, as they indeede are. 3. A deniall, or extenuating and leſſening of gods benefites, or to make himſelfe, and others authors thereof. 1. Corinth. 4.7. What haſt thou that thou haſt not receiued? If thou haſt receiued it, why glorieſt thou, as though thou hadſt not receiued it? 4. The neglect of Gods gifts, when as they are imploied not to gods glory, but vntounto abuſes and the reproch of God.

VntoUnto right and lawful ſwearing is oppoſed, 1. The refuſing of a lawful oath, when one auoideth to take an oath, which tendeth to gods glory and to the ſafety of his neighbour. 2. Forſwearing, when wittinglie and willinglie a man deceiueth by an oath either in bearing witneſſe, or in promiſe made concerning his owne wil and purpoſe. 3. An idolatrous oath, which is taken by another, beſides the true God. 4. An oath made of an vnlawful thing: as was Herodes, to perfourme whatſoeeuer Herodias daughter ſhould aske. 5. A raſh oath, made of a lightnes, that is, without any neceſſity, or vponupon no great cauſe. Hither belong thoſe places which forbid ſwearing Mat. 5. and 23. and Iames. 5.

VntoUnto inuocation is oppoſed firſt, a neglect or omitting of inuocation, which is required as being the fountain of al vngodlineſſe. This is, neither to craue of God, nor to wiſh for benefites & bleſſings neceſſary for vsus. Pſ. 14. They cal not vponupon the Lord. Hither belong thoſe places which forbid vsus to giuegive ouer or bee weary of praieng, if wee hauehave not helpe at the ſame time, and after the ſame manner, which we would, as Luk. 18. The parable of the widow & the wicked iudge. Rom. 12. Continuing in praier. 1. Theſ. 5.17. Praie continually.

Secondly, vntounto vocation is oppoſed all vnlawfull inuocation, that is, wherin is wanting ſome neceſſary circumſtance of thoſe, which are required to the lawful and true inuocation of God. The chiefe kindes of this vnlawfull inuocation are, idle babling and vaine repetitions, and praieng vntounto God for ſuch things, as are repugnaunt vntounto his wil and Law. Thirdly, Liplabour, or praiers made without anie true motion of the heart, without a deſire of Gods bountifulneſſe, only in woords, or outwarde motion of the body, or without a ſubmitting of our wil vntounto Gods wil, without true repentance, without faith beleeuing to be heard, without the knowledge of gods promiſes, without confidence and truſt in the Mediatour only, and without acknowledgement of our owne weakneſſe & infirmity. Fourthly, Jdolatrous inuocation, which either is directed vntounto falſe Gods, or creatures, or tieth Gods hearing of vsus and his preſence to a certain place or thing, that is, without the commaundement or promiſe of God. For as in the firſt commandement God forbiddeth that honor which is due vntounto him alone, to be tranſlated vntounto others; and in the ſecond commaundement forbiddeth any other worſhip of his name and God-head to be vſed, beſides that which himſelfe ordained: So in this third commandement he forbiddeth the profeſſion of both (namely both of the worſhipping of any other beſides the true God, and of any other worſhip, beſides the true worſhip of God) and therefore condemneth al ſuch adoration and worſhip. For inuocation aſcribeth vntounto him, vntounto whom it is made, infinite wiſedome, and power, as who in all places and at all times vnderſtandeth, and heareth euen the ſecret groanes of them that call and inuocate on his name, and is able to help and preſerue al, euen beſides and againſt the order of ſecond cauſes, and to giuegive them thoſe good things, which can be giuen onelyonly of him who is the Almighty creatour, gouernor, & Lord of al things. Wherefore idolatrous and p. 930vaine is the inuocation of Pagans, Turkes, Iewes, and of all who imagine and make vntounto themſelues another God, beſides him which hath manifeſted himſelfe in his worde by Prophets and Apoſtles, through the ſending of his Sonne, and his holy ſpirite: likewiſe idolatrous is their …nuocation that inuocate on Angels or on the Saintes departed: becauſe they attribute and giuegive vntounto them the honor which is due to God alone. Matth. 4. Thou ſhalt worſhip the Lord thy God, and him onelie ſhalt thou ſerue. Reuel. 19.10. I fel before the Angels feete to worſhip him: but he ſaid vntounto mee, See thou doe it not: I am thy fellow ſeruant, and one of thy bretheren, which hauehave the teſtimonie of Ieſus. Worſhip God. So, Actes 14. Paul and Barnabas refuſe diuine honours to be done vntounto them by the men of Lyſtra.

The obiections of the Papiſts which vſe inuocation and praier, vntounto the Saints departed.

1 VNtoUnto God onelyonly is due foreign, that is, adoration, which giueth vntounto God an vniuerſal and general power, prouidence and dominion: but foreign, that is, veneration and honour, is due vntounto Saints, wherewith we venerate and worſhip the Saints for their holineſſe and merites. Aunſwere. This is but a friuolous ſhifting. For wee detract not, neither take away from Saintes, either liuing, or departed, ſuch honour and woorſhip, as is an agniſing and celebrating of that faith, holines, and giftes, which God hath beſtowed on them; and an obeying of that doctrine which they hauehave deliuered vntounto vsus from God; and an imitating and following of their life and godlines. But this honour, that they vnderſtand and heare in eueryevery place and time the groanes, thoughts and wiſhes or deſires of them that inuocate, and relieue their neceſſities, is due vntounto God only; and likewiſe, that through their interceſſion and merites is giuen vntounto vsus remiſſion of ſins, eternal life, and other bleſſinges from God, this honour is due vntounto Chriſt onelyonly; and therefore cannot be tranſlated vntounto Saintes without manifeſt ſacrilege and idolatry, whether it bee called by the name of foreign, or by any other name whatſoeuer.

2 Whom god honoureth, the ſame muſt we alſo honour. God honoureth the Saintes. Therefore we alſo muſt honour them. Aunſwere. We graunt this concerning that honour, which god p. 931giueth vntounto the Saints: for therein inuocation is not comprehended, as beeing an honour due vntounto God alone, who ſaith, Jſai. 42.8. That he wil not giuegive his glory to another.

3 God heareth vsus by his owne power and vertue; the Saintes heare vsus by grace, or by the vertue of God. Aunſwere. God doth not communicate theſe properties vntounto others, whereby he wil be diſcerned from others. 2. Chro. 6.30. Thou only knoweſt the hearts of the children of men. And Actes 1. and 15. It is aſcribed vntounto God, as proper vntounto him, to be the ſearcher and beholder of harts.

4 The Saintes hauehave by the grace of God wrought miracles, whereby alſo God is diſcerned from creatures. Therefore God hath communicated ſome of his prerogatiues and properties vntounto the Saintes, and by conſequent the knowledge of the thoughts and affections of al that praie vntounto them. Anſwere. This reaſon is doubly faulty. Firſt, the conſequence is not of force from a general particularly, put vntounto a certaine ſpecial. Wherefore it followeth not, that God hath communicated with his Saints a knowledge of harts vniuerſally, or of the hearts of all that make inuocation, albeit it were true (which yet we graunt not to be true) that hee did communicate ſome of his prerogatiues or eſſential properties with the Saintes: except it may bee prooued by certaine teſtimony of Scripture, that amongeſt thoſe ſome communicated prerogatiues this is alſo conteined. But the contrary hereof hath been already proued. Secondly, the proofe of the Antecedent drawen from the example of miracles, is of no force. For there is not any power of working miracles transfuſed by god into the Saintes, neither doe the Saints work theſe by their owne vertue, or by any vertue communicated vntounto them by God, but are onelyonly miniſters of the external works, that is, of foretellinges, or tokens, which when the Saints do, god doth manifeſt vntounto them, that he will by his owne vertue, not transfuſed into them, nor by the like vertue created in them, but by his owne proper vertue beeing and remaining in himſelfe alone, work thoſe woonderfull woorks and proper vntounto an omnipotent nature; and if wee ſpeak truly and properly, he it is alone that worketh them. The Saints are ſaid to work them, by a**foreign figure of ſpeech, as being the miniſters of the outward work, which god addeth p. 932vntounto the working of the miracle as a ſigne of his preſence, power; and wil. Wherefore it doth not hereof follow, that either the infinite wiſedome and vniuerſall knowledge of hearts, or other eſſential properties & prerogatiues of god are communicated with the Saintes.

5 Ahijah knew the thoughtes of Jeroboams wife, 1. King. 14. Eliſeus knew the thoughtes of the King of Syria, 2. King. 6. Peter knew the cooſinage and fraud of Ananias and Sapphyra, Actes. 5. Therefore God hath communicated the knowledge of mindes and hearts vntounto Saintes. Aunſwere. A fewe extraordinary examples make not a generall rule. They knewe theſe thinges by the gift of prophecie, wherewith they were endued by reaſon of their office and calling, which they had and bare for the edifieng of the Church: neither yet did they know alwaies, neither the thoughtes of al, neither by any power within them to behold hearts and minds, but through a diuine reuelation from god they knew onelyonly at ſuch a time, and ſuch things, as was requiſite for the profite and vtilitie of the church to be reueiled vntounto them. But hereof it doth not follow, that the Saints departed alſo are endued with the gift of Prophecy; becauſe there is no need thereof in the life to come, and they bear no longer that office, which they bare in this life: neither doth it follow, that they behold the minds and hearts of men, or vnderſtand from god the thoughts, affections and neceſſities of al men.

6 Chriſt ſaith, Luk. 15.10. That the Angels of God reioice for one ſinner that conuerteth. Therefore the Angels beholde the hearts of men. The ſame is likewiſe prooued of the Angels out of Daniel, cap. 9. and 10. Therefore the Angels beeing in heauen, beholde repentaunce in mens heartes which are on earth. Aunſwere. A cauſe is ill gathered and concluded of an effect, when that effect may come of other cauſes. For it is not neceſſary that Angels ſhould know thoſe things by the beholding of mens harts, which they may know either by effects, or by ſignes & tokens, or by diuine teſtimony & reuelation. For it agreeth not to the Angels onelyonly, but vntounto all the godly alſo on earth, to reioice for the conuerſion of one ſinner; neither yet do they behold the hearts of men.

7 The ſoule of the rich glutton ſawe from hell Abraham and p. 933Lazarus being in heauen, implored Abrahams help, and knew the ſtate of his brethren in this life; and Abrahams ſoule likewiſe did heare and ſee the ſoule of the rich man. Therefore the ſoules of the Saintes in heauen ſee and heare the ſtate and praiers of them that conuerſe here on earth. Anſ. Firſt, they do amiſſe to take that properly, which Chriſt ſpake allegoricallie and by way of parable, in tranſlating his ſpeech from corporall thinges, vntounto ſpiritual things, not thereby to ſhewe that theſe are like vntounto them, but by applying his ſpeech as might beſt fit our capacity, to aduertiſe vsus of the ſtate of the godlie and wicked after this life. For ſoules hauehave not either boſomes wherein to receiue one another, or eies to lift vp, or tonges to be dried with thirſt, or fingers to dip into water, neither doe they vſe any mutual parly or conference from hell and heauen. Chriſtes purpoſe therefore is by theſe figures of words to expreſſe the thoughts, affections, tormēts, & ſtate of the wicked abiding in paines after this life. Moreouer, were it ſo, that theſe things had been in ſuch wiſe done, as they are reported, (againſt which yet the very words themſelues are) yet could nought be hence prooued for the beholding of minds, neither yet for the knowledge of all external things. For neither Abraham, nor the glutton is ſaid to hauehave vnderſtoode the ſecret thoughts and cogitations of each other, but to hauehave knowledge of them by ſpeech. And Stephen alſo being on earth ſaw Chriſt being in heauen; and Paul heard Chriſt ſpeaking from heauen; neither yet doe al the Saintes ſee or hear, what is done in heauen, neither did Stephen and Paul ſee or heare theſe things at al times.

8 Chriſt according to his humanity maketh requeſt vntounto the Father for vsus all, and therefore according to his humanitie hee knoweth the deſire & neceſſities of them that cal vponupon him in all places & at al times. Wherefore the ſaints alſo hauehave communicated vntounto them from God the beholding of harts, & the hearing of praiers. Anſ. The example is vnlike. For the humane vnderſtanding and mind of Chriſt vnderſtandeth and knoweth, and his bodilie eares and eies alſo heare and ſee al things, whatſoeuer according to his humane nature he ſhould or would behold either with his minde or with his outward ſenſes, by reaſon of his godhead, which ſheweth them vntounto p. 934his humanitie vnited thereunto, or alſo giueth vntounto his ſenſes a vertue and force of perceiuing of thinges which are fardeſt diſtant. Neither yet is the force or wiſedome of his humane nature infinite, as is the power and wiſedome of the God-head, neither doth he know by any transfuſed vertue into him the thoughts of mindes and hearts. For of the meaſure of knowledge conuenient for his manhood it is ſaid, Mar. 13.32. Of that day and houre knoweth no man, no, not the Angels, which are in heauen, neither the Sonne himſelfe, ſaue the Father. Of the reueiling of the ſecrets of men vntounto him by his diuinity, it is ſaid, Mar. 2.8. When Jeſus perceiued in his ſpirit, that thus they thought with themſelues, &c. But nowe, that all things are reueiled vntounto Angels and Saints, which are reueiled vntounto the humane vnderſtanding of Chriſt by his God-head, they will neuer be able to prooue out of the Scripture. For Chriſts humane nature dooth excell and ſurpaſſe in wiſedome all Angels and men, both in reſpect of the perſonall vnion thereof, becauſe it is vnited to his God-head, and alſo by reaſon of his Mediatourſhip, which office his humanity beareth & executeth together with his diuinity; yet ſo, that there is ſtill kept in the adminiſtratiō thereof the difference of both natures. Wherefore this example of Chriſt doth not proue that the Saints know al things, either by beholding the things themſelues, or by diuine reuelation from God.

9 Jn the diuine eſſence ſhine all the Jmages and formes of things. But the Angels and Saints departed behold the eſſence of God. Mat. 5 & 18. Therefore they behold in God al thinges, which we doe, ſuffer, and thinke. Aunſwere. Firſt, the Maior propoſition, which they put, is doubtfull and vncertaine. For it is manifeſt that God knoweth all thinges, and doth in his wiſedome comprehend the moſt perfect and perpetuall knowledge of all thinges: but whether that vnderſtanding of things doth ſo ſhine in God, that it may bee alſo beheld of creatures, this verilie they hauehave not as yet prooued out of Scripture. Secondly, neither is the Minor true, namely, That the bleſſed behold the eſſence of God, whereof it is ſaide, No man hath ſeene God at any time. Iohn 1.John 1Laſtly, albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge & an immediate manifeſtation p. 935of God, whatſoeuer it is: yet wee are not to imagine, that they naturally know all things, that are in God. For then ſhould their wiſedome be infinite, that is, equal vntounto Gods wiſedome, which is abſurd and flat againſt the teſtimonies of Scripture, whereas Angels alſo are ſaid not to know the day of iudgement. Likewiſe, 1. Pet. 1. Jnto which the Angels deſire to looke. And Epheſ. 3.10. To the intent, that now vntounto principalities and powers in heauenly places might be knowen by the Church the manifold wiſedome of God. They profit therefore and encreaſe in the knowledge of wiſedome, and of the counſels of God, by the very exequution and contemplation of Gods woorkes. Nowe ſeeing that which they ſpeake of, is no naturall, but a voluntarie glaſſe, or rather a diuine manifeſtation or illightening; that is, the Angels and bleſſed men hauehave not this in their own nature to view and ſee in God his whole wiſedome, but God according to his good wil and pleaſure, doth manifeſt & communicate vntounto eueryevery one ſuch a part thereof as ſeemeth good vntounto him, as it is ſaid, No man knoweth the Father but the Sonne, Mat. 11.27:Matt 11:27and he to whom the Sonne wil reueile him; we affirme therefore the inuocation of Saints ſo long to want a ground and foundation, & ſo to be ſuperſtitious and idolatrous; vntill they ſhewe out of the Scripture, that God would reueile vntounto the Saints the knowledge of the thoughts & affections of them which call vponupon them. For that inuocation which is not grounded on the certane and expreſſe word of God, is idolatrie.

10 The friendſhip and fellowſhip of the Saints with God and Chriſt is ſo great and ſo neere, that he cannot denie them this manifeſtation. Ioh. 15.15. Hence-forth call I you not ſeruants; for the ſeruant knoweth not what his maſter doth; but J hauehave called you friendes; for all thinges that J hauehave heard of my Father, hauehave I made knowen to you. Much more then doth Chriſt this in the heauenlie life. Reuel. 14. Theſe follow the lambe whither ſoeuer hee goeth. Aunſwere. This cauſe is vnſufficient. For this friendſhip and fellowſhip continueth, although god reueile not vntounto them all thinges, or whatſoeuer they will, but onelie thoſe thinges, which for them to knowe, is behouefull for their own ſaluation and happineſſe, and for his glory.

11 Chriſt is the onlie Mediatour of redemption, or the Mediatour p. 936redeeming vsus by his ſatisfaction, as beeing God & man: but the Saints are alſo mediatours of interceſsion praying for vsus. Hence we thus reaſon: Mo interceſſors hinder not the being of one onlie Mediatour. But the Saints are onlie interceſſours or requeſtours. Therefore their interceſsion hindereth not, but that Christ maie be the onelie Mediatour. Aunſwere. We denie the Maior or diſtinction of mediation & interceſſion, becauſe the Scripture teacheth, that Chriſt our Mediatour did not only by once dying redeeme vsus, and was in the time of his humiliation ſuppliant vntounto the Father for vsus. Hebr. 5.7.9. & 10. Ioh. 7. but that alſo hee continuallie appeareth and maketh interceſsion for vsus in the preſence of his father, Rom. 8.34. who is alſo at the right hand of God, and maketh requeſt for vsus. Hebr. 7.24. But this man, becauſe hee endureth euer, hath an euer-laſting Prieſthood: wherefore, hee is able alſo perfectlie to ſaue them that come vntounto GOD by him, ſeeing he euer liueth to make interceſſion for them. 1. Ioh. 2.1. If anie man ſinne, we hauehave an Aduocate with the Father, Ieſus Chriſt, the iuſt. Wherefore both the merit or ſatisfaction, and the interceſſion is Chriſts alone, and by our confidence in him alone we are to approch vntounto god, that is, we are to aske and expect his promiſed bleſſings. For the ſatisfaction and interceſſion of Chriſt onelyonly is of that price and woorthineſſe with god, that for his merit onelie god is gracious and fauorable vntounto vsus.

12 Againſt the former anſwere they reply with another diſtinction. Chriſt is the only Mediator & interceſſor by the worthines and vertue of his own merit & interceſsion; but the Saints are interceſſors by the worthines & vertue of Chriſts merit & interceſſiō: that is, their interceſsion preuaileth with god for vsus, thorough the merit & interceſsiō of Chriſt. Therfore that is not tranſlated vntounto them, which is proper vntounto Chriſt. Anſ. They cannot eſcape or auoid by this means, but that they muſt needs be iniurious vntounto chriſt. For the Antecedent propoſition hath no ſufficient enumeration of thoſe waies, whereby Chriſts honor is tranſlated vntounto others. For not onelyonly they which by their owne proper vertue and worthines, but alſo they which by Chriſts vertue merit of god thoſe bleſſings that are promiſed for the merit of Chriſt onelyonly, are put in the place and office of Chriſt. For no man beſides Chriſt is able to merit of god any thing, not ſo much as for himſelfe, p. 937muchleſſe for others, by his owne obedience and interceſſion: wherefore our aduerſaries by this reply ouerturn their own Doctrine. For if the praiers of the Saints are acceptable vntounto god and are heard of him, through the force and vertue of Chriſts merit and interceſsion, they cannot bee accepted, nor obtaine any thing for vsus, for their owne holineſſe and merits, as the papiſtes hauehave hitherto taught vsus. For he that ſtandeth in need of a Mediator and interceſſor himſelfe, cannot be the interceſſour for other men, albeit he may pray for others. For he is here called an interceſſour, who by the worthineſſe and glory of his owne ſatisfaction and petition, obtaineth grace and fauour for others.

13 Heere they reply. The ſaints pray for vsus in heauen; becauſe in this life they praie one for another, and in Heauen their louelove is more feruent towards vsus than in this life; and this maie be doone without anie iniurie vntounto Chriſt our Mediatour, & with an aſsured perſwaſion of being heard either for their merits, or for the merit of Chriſt. Therefore we are to pray vntounto them. Aunſwere. The conſequence of this reaſon holdeth not. Becauſe the praying of one for another is no ſufficient cauſe, for which he ſhould be called vpō or praied vntounto, who doth praie. We gladly yeeld and graunt, that the Saints in heauen do moſt earneſtly deſire of god the defence and deliueraunce of their brethren, namely, of the church militant on earth, & that their praiers are heard according to the wil and counſell of God, whereunto they ſubmit them-ſelues. And that this is the meaning & opinion of the ancient doctors, when they ſpeak of the praiers of the bleſſed for the Church, the conſidering & conference of the places them-ſelues doth ſhew. But that the ſaints vnderſtand & pray againſt the euils & daungers of euerie one, & heare our petitions & requeſts, we deny. Wherefore neither liuing in that heauenly felowſhip & ſociety, neither conuerſing in this life, are they to be called vpō or praied vntounto without manifeſt Idolatry.

14 God ſaith, Ierem. 15.1. Though Moſes and Samuel ſtoode before me, yet mine affection could not be toward this people. Therfore the Saints departed pray for vsus. Anſwere. This is a figure of ſpeech repreſentatiue, bringing in the dead praying, as if they were yet liuing; ſo that the meaning and ſenſe is: Though Moſes and Samuel were now liuing, and ſhoulde p. 938pray for this wicked and reprobate people, they ſhould not obtaine grace and pardon. The like place is in Ezechiel. cap. 14.20. Though Noah, Daniel, and Job were in the middeſt of it, As I liue, ſaith the Lord God, they ſhal deliuer but their own ſoules by their righteouſnes. Heere Daniel, which was yet liuing, and Noah, and Iob, which were long ſince departed, are placed by the Prophet in the middeſt of the wicked, praying for them.

15 The Lord ſaith by Iſaiah, 2. King. 19.34. I will defend the Citie to ſaue it for mine owne ſake, and for Dauid my ſeruaunts ſake, therefore wee are heard alſo through the merite and interceſſion of the Saints. Aunſwere. This protection and preſeruing of the Citie is not promiſed in reſpect of Dauids merite, but in reſpect of gods promiſe of the Meſſias which ſhould be born of Dauids poſteritie. Reply. The deliuerie of the Citie from the ſeege of the Aſſyrians is not promiſed & performed in reſpect of the promiſe of the Meſſias, becauſe this promiſe might hauehave been fulfilled without that benefit of deliuery, as alſo it was fulfilled after the taking and ouerthrow of the Citie. Aunſwere. They er, that reſtraine Chriſts benefit to thoſe things or promiſes only, without the performance whereof the promiſe made vntounto Dauid concerning the Meſſias could not hauehave beene kept. For all the benefits & bleſſings of god both corporall, and ſpirituall, both before and after the Meſſias was exhibited, as well thoſe without which the promiſe of the Meſſias could, as thoſe without which it could not be fulfilled, are all perfourmed vntounto the Church for the Meſſias ſake. 2. Cor. 1.20. For all the promiſes of god in him are Yea, & are in him Amen. And ſo doth the Scripture expound the like kinds of ſpeaking, as 2. Kings. 13. & Deut. 7. Laſtly, the benefits, which god alſo performeth vntounto the wicked poſterity of the godly are attributed vntounto the godlineſſe of their godly parents, not of merit, but of mercy: & for the truth of gods promiſes. As, Exod. 20. & 32. & Deut. 4.16. Gen. 48.16. Iacob ſaith of Ioſephs ſons, Let my name be named vponupon them, and the name of my fathers Abraham and Jſaacke. Here Iacob willeth himſelfe and his fathers to be called vponupon after his death. Therefore it is lawfull to call vponupon the Saints departed. Aunſw. It is an Hebrue phraſe, which ſignifieth an adopting of Sons; ſo that the ſenſe is, let them be called by my p. 939name, or let them take their name from mee, that is, let them be called my Sonnes, hauing the dignitie & title of Patriarks, that two tribes of Iſraell may come therein The like phraſe is in Iſaiah. Cap. 4.1. In that daie ſhal ſeuen weomen ſaie to one man; **According to the old Latin LET THY NAME BE CALLED VPONUPON VSUS.Let vsus be called by thy name; that is, let vsus bee called thy wiues.

17 Iob 5. Call now, if anie will aunſwere thee, and to which of the Saints wilt thou turne? Heere Elephas exhorteth Iob to craue the aid of ſome Saint. Aunſwere. The words which go before doe ſhewe, that theſe wordes belong to a compariſon of men with Angels, whom he ſaith ſo farre to excell men in purity, that they doe not ſo much as make aunſwere or appeare being called by men. Wherefore this place doth more make againſt than pleade for the inuocation of Angels.

18**This is tranſlated according to the old Latin tranſlation, the words whereof the Papiſts vrge. Iob 33. Jf there be an Angel, one of a thouſand to ſpeake for him, to declare mans righteouſneſſe, He will hauehave merciemercy vponupon him, and will ſaie, Deliuer him that he go not downe into the pit: J hauehave found one in whom I am reconciled vntounto him. Anſ. Here the old tranſlation ſpeaketh vnproperly. For the woordes are thus; Jf there be an Angel with him, or an interpreter one of a thouſand, to declare vntounto man his righteouſneſſe; Then will hee hauehave mercy vponupon him, and will ſay, Deliuer him, that hee go not downe into the pit; for I hauehave found a reconciliation. Now then albeit this were the ſenſe, that Angels pray for men diſtreſſed and in affliction; yet this made nothing for their inuocation. But it is manifeſt that this is the ſenſe; If a man diſeaſed or afflicted, be in his calamitie inſtructed of the will, iuſtice and goodneſſe of god, either by an Angell, or by a Prophet, or by ſome teacher (for theſe alſo are called Angels) and repenteth him of his ſinnes, and aſſenteth vntounto the Doctrine and comfort miniſtred vntounto him; him will God deliuer by their miniſterie, by whom he doth inſtruct him.

19 Matth. 25.40. Jn as much as (ſaith Chriſt) ye hauehave done it vntounto one of the leaſt of theſe my brethren, yee hauehave done it to me. Therefore what honour of inuocation we giuegive vntounto the Saints, the ſame is alſo giuen vntounto Chriſt himſelfe. Anſwere. That honour of the creature maie and ought to bee referred vntounto God, which God willeth to bee done vntounto him: but that honour p. 940of the creature which God forbiddeth to bee giuen vntounto the creature, is not honourable but reprochful and contumelious vntounto god. Now the reaſon is ſottiſh, whereas they wil ſeem to draw it from the words of Chriſt; when Chriſt ſpeaketh of the duties of charitie, which god willeth vsus to perfourme in this life towardes thoſe, that ſtand in neede of our aide and help.

20 Jf the Angels vnderſtanding our neceſſities praie for vsus, and ſo are to be praied vntounto, it is lawful alſo to praie vntounto Saints: But that the Angels pray for vsus, is confirmed by the woords of Zacharie. 1.12. The Angel of the Lord aunſwered and ſaid, O Lorde of hoſtes, how long wilt thou be vnmerciful to Ieruſalem, and to the citties of Judah? Aunſwere. The Maior is not wholy to bee graunted, namely, that all the Angels vnderſtand all the wantes and neceſſities of al men. For the calamities of Iurie were open not onelyonly to the ſight of Angels, but alſo to the ſight of men. 2. We denie the conſequence, which they frame from the Angels vntounto the Saintes departed. For vntounto the Angels god committeth the care and protection of his Church in this life. Therefore they beeing alſo here on earth ſee and know our miſeries, which the Saints ſee not, vntounto whom this charge is not committed; & they pray particularly for many, which we cannot affirme of the Saints by any teſtimonies of Scripture. 3. There is another fault in the conſequence, in concluding that wee muſt pray to them, becauſe they pray for vsus: becauſe not euerie one who praieth for vsus, is ſtraight waies to be inuocated, as was before declared. The ſame is to be anſwered of the dreame of Iudas Maccabeus, 2. Macab. 15. Wherein hee ſawe Onias the High-Prieſt, and Ieremias the Prophet praying for the people. As for that which is ſaid in the booke of Baruch, cap. 3.4. Hear now the praier of the dead Iſraelites; the Iſraelites are there ſaid to be dead, which were yet liuing and inuocating on god in this life, but by reaſon of their calamities, like vntounto thoſe that are deade. Wherefore this ſentence ſtandeth true and certaine, that the inuocation of whatſoeuer thing, beſides the true God manifeſted in the church, is idolatrous, and is repugnaunt vntounto the honour of Gods name, which God in true inuocation will hauehave exhibited and done vntounto him.