Exposition of the Moral Law, Book 1 · Commandment 3

Exposition of the Moral Law · Book 1 · Commandment 3

p. 137Commandement III.

Exod. 20.7. Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltleſſe that taketh his name in vaine.

FIrſt the commandement is ſet downe here, and ſecondly the reaſon of the commandement. The commandement, Thou ſhalt not take the name of the Lord thy God in vaine; the reaſon of the commandement, for the Lord will not hold him guiltleſſe that taketh his name in vaine.What it is to take Gods name in vaine.

Thou ſhalt not take, that is, thou having no calling, thou ſhalt not take his name in thy mouth to ſweare by it; and ſo Chriſt ſaith to Peter, all they that take the ſword, ſhall periſh by the ſword. Mat. 26.52. that is, they who have no calling to take the ſword, if they take the ſword they ſhall die by it; ſo he that taketh Gods name in his mouth to ſweare by it, and is not called to ſweare, he taketh the name of God in vaine; and the Hebrewes obſerve, that Nisbang ſignifieth to be ſworne,foreign potius paſſive hic ſumitur quam active rather then to ſweare; which implieth that a man ſhould not ſweare but when an oath is laid upon him.

Secondly thou ſhalt not take, foreign proprie Onus tollere.Naſha is to lift or take up a thing of weight, as tollere parabolam, To take up a proverbe. Eſay. 14.4. to take up a lamentation, Ezek. 26.17.

p. 138In vaine, Leſhave, and Levit. 19.12. it is, Ye ſhall not ſweare by my name, foreignLeſhakar, falſely.

The negative part of this commandement forbiddeth firſt the ſuperſtitious abuſing of the name of God. Secondly, it forbiddeth the deceitfull and ſuperſtitious abuſe of the name of God. Thirdly, imprecations and curſings. Fourthly, perjurie. Fiftly, blaſphemie.

The affirmative part commandeth to uſe Gods titles and names reverently, in an oath to obſerve verity, righteouſneſſe and judgement. So to vow, &c.

EXERCITAT. I. How the Iewes ſuperſtitiouſly abuſed the name of God Iehova. Commandement III.

Levit. 24.11. And the Iſraelitiſh womans ſonne blaſphemed the name of the Lord.

THe Iewes had this name Iehova at the firſt in foreign, ſecondly in foreign firſt they reverenced this name, and then ſuperſtitiouſly abuſed it.

Firſt they had a more religious & reverent reſpect to this name, becauſe it was Zecer, memoriale ejus, his memoriall.foreign Memoriale. foreign Nomen ſeparatum. foreign Nomen glorioſum. foreign Nomen benedictum. Exod. 3.14. This is my name for ever, & this is my memoriall unto all generations: Secondly, becauſe this name Iehova was the name of Gods eſſence, they did the more ſparingly expreſſe it, and they called it Shem hamphoraſh, nomen ſeparatum, a ſeparate name, becauſe it was incommunicable to any other creature, ſo they called it Shem hammichbad, nomen glorioſum, and Shem ijthbarek, nomen benedictum.

Secondly they expreſſe this name but ſeldome, becauſe p. 139they could not tell how to pronounce it, for it is not pointed with the owne vowels of it in the ſcripture, but onelyonly with the vowels of Adonai, or Elohim, the Greeks have no letter to pronounce it aright, and therefore it is called foreign; for theſe reſpects at the firſt it was but ſeldome pronounced, & the firſt who pronounced Iehova, Who pronounced the name Iehova amongſt the Chriſtians firſt.amōgſt the Chriſtians was Petrus Galatinus following the pronunciation of the Syriacks and the Greekes, but if ye would pronounce it according to the owne letters, it ſhould be Iahvo, as foreign

Afterwards the Iewes fell in foreign, ſuperſtitiouſly abuſing this name; and firſt they ſay; that the Iſraelitiſh womans ſonne was ſtoned to death, becauſe he blaſphemed the name of God, that is, becauſe he pronounced the name Iehova: Onkelos paraphraſeth it, quod expreſſerit nomen Iehova, and the Seventy, Quod foreign hee named the name, to with, Iehova.foreign

Then they ſell into greater ſuperſtition, they ſay,The ſuperſtitious abuſe of the name of Iehova. the high Prieſt pronounced this name Iehova ten times in the day of expiation; thrice in his firſt confeſſion. Levit. 16.6. which was private; thrice in his ſecond confeſſion, which was publique. Levit. 16:24. and thrice upon the skape-gate. Levit. 16.21. and once in caſting of lots. Levit. 16.9. So they ſay, the Prieſt who bleſſed the people, if he was out of the temple and bleſſed the people, then his bleſſing was pronounced as three bleſſings, and the people anſwered, amen, at every bleſſing, but when he pronounced it in the temple, hee pronounced it as one bleſſing: When he bleſſed out of the temple, they ſay, that hee expreſſed the bleſſing by the name Adonai; but in the temple, by the name Iehova: when they bleſſed out of the temple, they lifted but their hands to their ſhoulders, but when they bleſſed p. 141in the temple, they lifted their hands above their heads, except onelyonly the high prieſt; when hee bleſſed, they ſay of him, that he lifted not his hands to his head, becauſe the name Iehova was written in a plate of gold upon his forehead; therefore in reverence to this name hee would not lift his hands to his head.

Againe they ſay, when the witneſſes teſtified againſt the blaſphemer, that hee had pronounced the name Iehova, the Iudges enquired not of them, whether heard ye this man ſweare by the name Iehova, but by the name Ioſe; and the witneſſe ſaid, percuſsit Ioſe Ioſem, the blaſphemer pierced God, naming him by his owne name:foreign Perfodiens a foreign perforare. and this they called properly Nakabh, perforare, the piercing of the ſide of God, but when the people were diſmiſſed, they keept ſtill the witneſſes; they enquired not then of the witneſſes, whether the blaſphemer had blaſphemed the name of Ioſe or not; but the judges ſaid unto them, tell us what ye heard; and the witneſſes ſaid, we heard him diſtinctly pronounce the name Iehova; then the judges rent their clothes, and ſo afterwards the man was ſtoned to death; and thus ſuperſtitiouſly they abuſed this name.

Concluſion.The concluſion of this is, two extremities would be ſhunned in taking Gods name in our mouthes, firſt that wee prophanely abuſe not this name by curſing, and next that we ſuperſtitiouſly abuſe it not.

p. 140EXERCITAT. II. Of the Iewes ſuperſtitious and deceitfull oathes. Commandement III.

Mat. 23.16. Whoſoever ſhall ſweare by the temple it is nothing but whoſoever ſhall ſweare by the gold of the temple is a debter.

THere is no people that abuſeth the name of God more than the Iewes doe, applying theſe titles and ſpeeches which belong onelyonly to God, unto men;The Iewes abuſe the names and attributes of God. for when they write their familiar epiſtles to their friends, commending their friends epiſtle or letter which they have received, they ſay, Eloquia Domini, eloquia pura, giving that commendation to their epiſtles, which is due onelyonly to the law of the Lord. Againe, when they flatter their friendes, deſiring that they may bee intire with them, then they abuſe the ſcripture; pateat acceſſus ad adytum ſanctitatis tuae, they crave acceſſe to his holineſſe, which is proper onelyonly to God. Thirdly, when they would teſtifie themſelves thankefull,The Iewes abuſe the Scriptures. they ſay, Nomini tuo pſallam, I will ſing O Lord unto thy name. Fourthly, when they complaine that their friends have forſaken them, and are not kinde unto them, then they ſay, Cum exercitibus noſtris non egrederis Domine, Lord thou goeſt not out with our armies. Fiftly, when they bid their friends unto a wedding or a banquet, they ſay, In te ſperavi Domine, non confundar, I have truſted in thee, O Lord, let me not bee confounded. Thus wee ſee how theſe blinde wretches abuſe the ſcriptures, and take the name of God in vaine, and we ſee how Chriſt p. 142blameth them. Mat. 5. for ſwearing by the creatures.

The Iewes thought it lawfull to ſweare by the heavens.To prove that it was lawfull to ſweare by the heavens, they abuſed theſe ſcriptures. Amos 4.2. The Lord did ſweare by his holineſſe, that is, by the heavens (ſay they) whereas the Prophet meant that he ſwore by himſelfe. So, Amos 8.7. The Lord hath ſworne by the excellency of Iacob: the Iewes tooke it for his temple and not for himſelfe, whereas he ſwore by himſelfe, becauſe he had no greater to ſweare by. Heb. 6.13. So they uſed to ſweare deceitfully,How they did ſophiſticate their oathes. and to ſophiſticate their oathes. Mat. 23.16. When they ſwore by the temple, they ſaid, it was nothing; but to ſweare by the gold of the temple, then he was a debter. So if he ſwore by the altar, it was nothing; but to ſweare by the gift upon the altar, then he was a debter, but Chriſt ſheweth them, that to ſweare by the temple,The Iewes ſwore by the Temple. was greater than to ſweare by the gold of the temple; for the temple ſanctified the gold, therefore it is greater than the gold: ſo the altar ſanctified the gift upon the altar, and therefore it was a greater ſinne to ſweare by the altar, than by the gift upon the altar.

The Prophet Haggai propounded a queſtion to the Prieſts. Hagg. 2.12. If one beare holy fleſh in the skirt of his garment, and with his skirt doth touch bread or pottage, or wine, or oyle, or any meat, ſhall it be holy? and the Prieſts anſwered and ſaid, no? Then ſaid Haggai, if one that is uncleane by a dead body touch any of theſe, ſhall it be uncleane? and the Prieſts anſwered and ſaid, it ſhall be uncleane. If a holy thing touch that which is common, will it make it holy? No: if an uncleane thing touch a cleane thing, will it make it uncleane? Yes: but here when the altar touched the gift, it ſanctified it more, and made it holy. And here is the difference betwixt legall ſanctification & Chriſts blood purging us; for Chriſts blood when it toucheth us, it maketh us holy, but it becometh not uncleane, whereas theſe things which were holy under the p. 143law, might be polluted by uncleane things.

The forme of the oath amongſt the Iewes at this day, is this,How the Iewes ſweare, and the manner of their oath. when he ſweareth he holdeth the booke of the law in his hand, and he ſweareth in the holy tongue after this manner. I Abraham ſweare by the God of Iſrael, and by him who is long ſuffering and mercifull, that I owe nothing to this man N. and the Iudges ſay unto him againe, Wee atteſt thee by the great Lord, whether there bee any thing in thy hand which belongeth to that man. And when the curſe of the law is pronounced, he anſwereth, Amen, Amen.

They have learned this tricke at this day,They will keepe no oath unleſſe they ſweare upon their own Torah. they hold that no oath bindeth them, but when they lay their hand upon their owne Torah, that is, the booke which is read in their owne Synagogues; but if they lay their hand upon any other bible before a Chriſtian Magiſtrate; they will readily forſweare themſelves, therefore ſundry townes in Germany underſtanding this,How Chriſtians make the Iewes to ſweare. the Magiſtrates will not take an oath of them, untill the Torah, their bible bee brought out of their Synagogues, and then they make them lay their hand upon it and ſweare. Moreover in the day of their expiation, their Rabbi do abſolve them from their perjuries, and all their deceits which they have uſed againſt the Chriſtians; and they ſay, Optimus qui inter gentes eſt, dignus eſt cui caput conteratur tanquam ſerpenti, the beſt of the Chriſtians is worthy to be trode upon, as the head of the ſerpent.

They will give their oath willingly in no other language but in the Hebrew tongue;The Iewes will not ſweare willingly but in the Hebrew tongue. and they alledge that place of Eſay for them. Eſay. 19.18. In that day ſhall five cities ſpeake the language of Canaan, and ſweare to the Lord of hoſtes. And they ſay if the Egyptians muſt ſweare in the language of Canaan, then all people ſhould ſweare in that language, and they account all other languages but the language of Aſhdod. Neh. 13.24. and eſpecially the p. 144Latine tongue, which they hate above all other; but our Lord ſanctified the Latine tongue as well as the reſt, upon the croſſe.

Concluſion.The concluſion of this is, Thoſe who know not Ieſus Chriſt the angell of the covenant, in whom the Lord hath put his name, Exod. 23.21. will never ſanctifie him in his attributes.

EXERCITAT III. What great ſinne it is to curſe God. Commandement III.

Hebrai…e, Bleſſe God and die.Iob. 2.9. Then ſaid his wife unto him, doſt thou ſtill retaine thine integritie? Curſe God and die.

WE may learne from the example of God himſelfe not to uſe imprecations and curſes; for when the holy Ghoſt uſeth an oath, he concealeth the imprecation and expreſſeth it by Im Lo, foreign Si nonSi non, as Pſal. 89.35. Once have I ſworne by my holineſſe, if I lie unto David, that is, I have ſworne that I will not lie unto David. God when he ſweareth expreſſeth not the curſe.So Pſal. 95.11. VntoUnto whom I ſware in my wrath, if they enter into my reſt, that is, I have ſworne that they ſhall never enter into my reſt. When the Lord pronounced this oath negatively, then it is to bee underſtood as an affirmation, as Eſay. 14.24. The Lord of hoſtes hath ſworne, if not, ſo it ſhall come to paſſe, that is, it ſhall certainely come to paſſe: but when hee ſetteth it downe affirmatively, then it is to bee underſtood negatively, as Pſal. 95.11. If they ſhall enter into my reſt, p. 145that is, they ſhall never enter into my reſt.

When God ſweareth by himſelfe this wayes cum reticentia, he holdeth backe the curſe;Why God keepeth up the execration when he ſweareth. becauſe no execration or curſe can fall upon him, and therefore it cannot be expreſſed which never falleth out, neither ſhould this ſort of ſpeech bee ſupplied, as ſome doe prophanely, non ero Deus, or ſuch.

Whether are theſe words, Pſal. 110.1. Queſt. The Lord ſaid unto my Lord, an oath or a ſimple aſſeveration?

Although the word ſeeme to bee ſet downe ſimply; Anſw. foreign includit juramentum.yet in effect, it is the Lords oath here, and verba nefaſta, or the execration are concealed.

So when men uſe theſe imprecations, they conceale the curſe, as Gen. 14.23. If I take from a thread, to a ſhoe latchet; in the bleſſings we ſhould expreſſe them. Iam. 4.15. Ye ought to ſay, if the Lord will, we ſhall live, and doe this or that. And not onelyonly religious Abraham ſuppreſſeth the curſe, but even wicked and prophane Iezabel, when ſhe ſwore by her idoll ſhe concealed the curſe, So let the gods doe to me, and more alſo, if I make not thy life, The devill a curſed creature, yet dares not be bold to expreſſe the curſe.as the life of one of theſe by to morrow. 1. King. 19.2. And not only idolaters, but the devill himſelfe ſuppreſſeth it. Iob. 1.11. If he curſe thee not to thy face.

They expreſſe not the curſe to come upon themſelves but upon others,Pharaoh expreſſed the curſe which hee wiſhed to light upon the Iſraelites. as Pharaoh in effect expreſſed the curſe when he ſaid, Exod. 10.10. Let the Lord be ſo with you, as I will let you goe, that is, I pray God that the Lord be no more with you, than I ſhall let you goe, this was an imprecation or curſe which hee wiſhed to come upon them; becauſe he purpoſed not to let them goe. Object.

Pſal. 131. The people in the captivity ſeeme to have expreſſed the curſe: If I doe not remember thee, O Ieruſalem, then let my tongue cleave to the roofe of my mouth.

This imprecation was not expreſſed when they were ſcoffingly urged by the Babylonians to ſing, Anſw. but afterwards, p. 146when the pſalme was penned in remembrance of their mockery;The Iewes did not expreſſe this as a curſe, but as a memoriall of mockery of the heathen. as if they ſhould ſay, the Babylonians deſired of us ſongs of mirth when we were in ſadneſſe; but we had rather that our right hand had dried up, and our tongue had cleaved to the roofe of our mouth, than that we had pleaſed them in ſinging.

Obj. Pſal. 7.4. If I have done this, then let my enemy purſue my life, it might ſeeme here that David expreſſeth the curſe.

Anſw. David expreſſed not the curſe here, but defended his innocency, and deſired to bee freed of his enemies, as if hee ſhould ſay,David expreſſeth not the curſe, but defendeth his innocencie. If I have done theſe things, then they might have had juſt cauſe to purſue me, but ſeeing I am not guiltie of any ſuch thing, but rather I may ſay I have deſerved well of their hands; therefore I deſire thee O Lord that thou wouldſt free me from them.

The Scripture expreſſeth curſing by bleſſing, in reverence of God.When the ſcripture ſpeaketh any thing which might ſeeme to impare the holy name of God, it expreſſeth it by the contrary, as Naboth hath bleſſed God for curſed God. 1. King. 22.13. So Iob. 2.9. So Pſal. 10. avarus benedicit; Targum, blaſphemat.

Queſt. Whether is this word to bleſſe here, to be taken ironice, per Antiphraſim, or per Euphemiſmum.

Anſ. How to know when a word is ſpoken nonice or by way of mocking. foreign Meretrix a foreign ſanctificareThat which is ſpoken ironicè, we know the contrarie is meant ex geſtu loquentis, & forma ſermonis; as when Chriſt ſaid to his diſciples, ſleepe henceforth; but that which is ſpoken per antiphraſin, is not knowne by the geſture of the ſpeaker, but by the words themſelves; as the whoore is called Kedeſhah from Kadaſh ſanctificare, becauſe ſhe is not holy: So Deut. 22.9. Thou ſhalt not ſowe thy vinyard with divers ſeeds: leſt the fruit of thy ſeed which thou haſt ſowne, and the fruit of thy vinyard be ſanctified, that is, defiled. So auri ſacra fames, id eſt, deteſtanda, ſo S^t Antonies fire is called ſacer ignis.

Euphemiſmus quid.But Euphemiſmus is, when wee expreſſe things that p. 147are odious by good and holy words; and as the ſcripture expreſſeth filthy things by holy words, ſo it expreſſeth odious things by holy words, and this the ſcripture doth, both for the honour of God, and to ſhew the puritie and holineſſe that is in the ſcriptures themſelves, as here, bleſſe God and die, for curſe God, So 1. Sam. 14.41. Therefore Saul ſaid unto the Lord God of Iſrael, ſhew who is innocent, that is, who is guilty, ſo the Latines call Scelus, piaculum.

The concluſion of this is,Concluſion. let us learne to ſanctifie God in our hearts, and ſpeake reverently of him with our tongues; mans tongue is called Cabhod, his glory, Gen. 49.6. and Pſal. 16.9. becauſe it ſhould bee the inſtrument to praiſe God, and ſet forth his glory; but oftentimes it becometh a weapon of unrighteouſneſſe, and a member which diſhonoureth God moſt, and whereas it ſhould be their glory, it becomes their ſhame. Philip. 3.19.

EXERCITAT. IIII. That men ſhould not curſe the creatures of God. Commandement III.

2. Sam. 1.21. Yet mountaines Gilboa, let there bee no dew, neither let there bee any raine upon you, nor fields of offerings.

GOd who created his creatures hath onelyonly power to curſe them, for ejus eſt ligare cujus eſt ſolvere; God hath onelyonly power to curſe the creatures.God curſeth the reaſonable creature for his ſinne, and the unreaſonable and ſenſeleſſe creatures, for the ſin of man, p. 148Pſal. 107.33. Hee turneth rivers into a wilderneſſe, and the water ſprings into drie ground: Creatures are curſed for mans ſinne.a fruitfull land into barrenneſſe for the wickedneſſe of them that dwell therein, and God curſed the figge tree, that it might be an exemplar to the Iewes. David curſed the mountaines of Gilboa to bee barren, becauſe of the blood that was ſhed there: when a man was killed under the law, and they knew not who killed him, the elders of the next citie were commanded to take a heifer, and bring it into a rough valley, How the place was barren where the uncertain murther was commited.which is neither eared nor ſowne. Deut. 21.4. that is, which ſhould become rough afterwards, and ſhould not be eared nor ſowne; for the innocent blood that was ſhed there procured this barrenneſſe: So did it upon the mountaines of Gilboa.

We muſt neither curſe the reaſonable, nor unreaſonable creatures, for then a man deſireth the Lord but to execute his ſinfull paſſion, and hee maketh himſelfe both judge and party here.

We may not curſe the reaſonable creatures.We muſt not curſe the reaſonable creatures, nor uſe imprecations againſt them; becauſe it is a fearefull ſin. We have an example of this.foreign Per me jurant, id eſt, faciunt de nomine meo juramenti, & execrationis formulam, ſic Num. 5.27. & Eſay 65:15.Num 5:27Isa 65:15 Pſal. 102.8. Bi Niſhbagnu, jurant in me, that is, they wiſh all evill to befall me, that I may become an execration. It was the manner of the Iewes when they wiſhed any good thing to a man, they made choice of ſome notable good perſon, and they deſired that the perſon to whom they wiſhed well might be like ſuch a man, or ſuch a woman. As Ruth 4.11. The Lord make the woman that is come into thine houſe like Rachel and like Leah, which two did build the houſe of Iſrael.

The people of the Iewes tooke a good or vile perſon to be a patterne of their bleſſing or curſing.So when they curſed, they made choice of ſome vile man to make him a patterne, as it were, of the curſe. Ier. 29.22. The Lord make the like Zedekiah, and like Ahab, whom the king of Babylon roſted in the fire. So the woman that was guilty of adultery was a curſe p. 149amongst the people. Num. 5.27. And here they uſe curſing againſt David, that he might become ſo miſerable, as to be a patterne or example of miſerie, ſo that all men might ſay when they curſed; The Lord make thee like David.

So we may not curſe the unreaſonable or ſenſeleſſe creatures,We may not curſe the ſenſeleſſe creatures. becauſe this curſe redoundeth to the Lord himſelfe; and as he who mocketh the poore, reproacheth his maker. Prov. 17.5. ſo he that curſeth the creatures, in effect, he curſeth the creator who made them.

So to curſe the creatures as they have relation to man,Not to curſe the creatures as they have relation to man. is a great ſinne, hee that wiſheth evill to the creatures, wiſheth evill to the man himſelfe; the Lord forbiddeth in his law to curſe the deafe or the blinde. Levit. 14.19. the unreaſonable and ſenſeleſſe creatures are deafe, and therefore wee ſhould not curſe them; and if the Lord would open the mouth of theſe creatures, and make them to ſpeake as he did Balaams Aſſe; they would ſay, am not I thy horſe or aſſe, why doſt thou curſe me?

Contrary to this curſing,The manner how the people of God bleſſed others when they did meete. is that cuſtome which was uſed amongſt the people of God foreign Let not this befall thee. Luc. 20.16. So David bleſſed Abigail. 1. Sam. 25.32. Bleſſed be the Lord who hath ſent thee to meet me, and bleſſed be thy advice, and bleſſed be thou. So to bleſſe men in their lawfull callings. Pſal. 129.8. The bleſſing of the Lord be upon you. So Ruth 2.4. Beaz came from Bethleem and ſaid unto the reapers, the Lord bee with you; and they anſwered him; The Lord bleſſe thee.

The Prophets and Apoſtles had a ſingular warrant to curſe both the reaſonable and unreaſonable creatures,The Prophets and Apoſtles had a warrant to curſe. as Peter ſaid to Simon Magus, Thy money periſh with thee. Act, 8.20.

Firſt, they when they curſed,The Prophets and Apoſtles had the ſpirit of diſcerning when they curſed. had the gift of diſcerning of ſpirits, and they knew who were reprobates, and againſt theſe they uſed moſt fearefull imprecations of p. 150eternall damnation, as againſt Doeg, Achitophel, and Iudas, that Pſal. 109. from Verſ. 6. to the end is a terrible imprecation, which David uſed againſt Doeg, becauſe he cauſed the Prieſts to be ſlaine;The fearefull curſe which David pronounced againſt Doeg. firſt againſt Doeg himſelfe, Verſ. 6, 7. then againſt his familie, Verſ. 8, 9. then againſt his name, honour and goods: Verſ. 11, 12, 13. and againſt his eternall ſalvation. 14, 15. Set thou a wicked man over him, and let Satan ſtand at his right hand. Set thou the wicked man over him, the Caldee Paraphraſt paraphraſeth it, Set thou the devill over him, who is the father of wickedneſſe, and Satan he taketh not for an adverſary, but properly for Satan, as Zach. 3.1. And becauſe theſe were caſtawayes and reprobates: Iudas went to his owne place. Act. 1.25. therefore the Lord by the mouth of his Prophets, denounced theſe terrible imprecations againſt them.

Ob. But you will ſay, that the Apoſtles themſelves wiſhed fire to come downe from heaven upon the Samaritans. Luc. 9.54. they ſpake here in ſinfull paſſion; how did the Prophets then, and Apoſtles curſe without ſin?

Anſw. The holy Ghoſt as yet was not come downe upon the Apoſtles, and they were not directed as yet immediately by the holy ſpirit; and therefore Chriſt reproved them. Ieremiah, as a Prophet denounced many threatnings againſt the wicked enemies of the Church; yet through paſſion and perturbation, not as a Prophet, he uſeth many ſinfull imprecations. Ier. 20. The children of God glory in their tribulations. Ieremiah curſed in paſſion.Rom. 5.3. but Ieremie fretted in his tribulations: Chriſt ſaith, when a man chid is borne into the world there is joy; but Ieremie curſed the day of his nativity, which was the creature of God, and hee curſed the man likewiſe that brought the newes; whereas hee that bringeth good newes ſhould be bleſſed, wherefore he ſpake theſe things in paſſion, and not as a Prophet of God.

p. 151The Prophets of God when they curſed,When the Prophets curſed, they had an eye to the glory of God, and good of his Church. they had an eye ſtill to the glory of God, that his juſtice might appeare in the puniſhment of wicked men, and the Church might bee edified by their puniſhments. Pſal. 59.11. Slay them not, left my people forget, ſcatter them and bring them downe, O Lord our ſhield.

Thirdly, the Prophets uſed theſe imprecations that they might vindicate their miniſtrie. If I bee a man of God, then let fire come downe from heaven, and conſume thee and thy fiftie. 2. King. 1.10.

Fourthly, they uſed theſe imprecations that the Church might be kept in purity; Moſes was the meekeſt man in the earth, yet he ſaith, Smite through the loines of them that riſe againſt him, and of them that hate him, that they riſe not againſt him. Deut. 33.11.The Prophets curſes are to be taken for predictions for the moſt part.

Laſtly, many of their curſes are to be taken rather as predictions than curſes, as Davids curſing of Ioabs poſterity, and it was but for the deſtruction of the fleſh, that the ſpirit might be ſaved in the day of the Lord. 1. Cor. 5.5. So Paul delivered Hymeneus and Alexander unto Satan, that they might not learne to blaſpheme. 1. Tim. 1.20.

What uſe ſhould the Church make now of theſe imprecations? Queſt.

They may apply them againſt the enemies of the Church in generall, but not in particular. Anſw.

Seeing particular men may not curſe, Queſt. Particular men may not curſe now.Anſw. why are the people commanded to curſe Meroz. Iudg. 5.23.

This curſing was but an approbation of the curſe which was already denounced againſt Meroz.

The concluſion of this is, let us bleſſe and not curſe. How the people curſed Meroz.Rom. 12.14. Let us remember what tribes ſtood upon mount Ebal to curſe the people, they were the children of the bond woman, for the moſt part; but thoſe who are borne of the free woman ſtood upon the mount Gerazim to bleſſe; they who curſe are but the children of p. 152the bond woman, and ſhall bee caſt out of the inheritance, and ſhall not inherit with the free womans children.

EXERCITAT. V. Of perjury. Commandement. III.

Ezek. 17.16. As I live, ſaith the Lord God, ſurely in the place where the king dwelleth that made him king whoſe oath he deſpiſed, and whoſe covenant he brake; even with him in the midſt of Babylon ſhall he die.

THe Lord threatned here a judgement upon Zedekiah, becauſe he breake his oath to Nabuchadnezzar who made him king, and becauſe he brake the Lords owne oath, and the Lords covenant. Ezek. 17.19. therefore he ſhould die in the midſt of Babylon.

Perjurie a great ſinne.This perjurie is a high degree of taking of the name of God in vaine; for when a man promiſeth by an oath, hee layeth both Gods verity and juſtice to pledge; and God, as it were, layeth his credit in pledge for him. David deſired the Lord to be ſurety for him. Pſal. 119.122.foreign Sponde pro ſervo ſuo in bonum. Be ſurety for thy ſervant for good. In a promiſſory oath the Lord is ſurety for a man, and giveth his word for him; now if hee breake his oath, then he breaketh to the Lord, and maketh his name to bee evill ſpoken of.

Secondly, when man ſweareth, hee bindeth himſelfe to bring forth all that which he knoweth, and to performe that which hee promiſed; and therefore the p. 153oath is called vinculum animae, the bond of the ſoule. An oath is the bond of the ſoule. foreignNum. 30.2. If a man ſweare to binde his ſoule with a band. Now when hee hath no care to performe his oath, it is evident that there is neither truth nor verity in the minde.foreign Obligatione oblagando animam ſuam.

Thirdly, theſe three goe alwayes together, verity in an aſſertory oath, fidelity in a promiſſory oath, and an execration, if it be not performed.

In a promiſſory oath there is double verity, firſt when a man maketh an oath and is minded to performe it, and ſecondly when hee performeth it;A double veritie in a promiſſorie oath. if a man promiſe a great thing or a little, and is minded to performe neither of them, hee is a lyar equally in both, as it is an aſſertory oath; for all lyes, conſidered in themſelves,All lies conſidered in themſelves are alike. are equall, and none of them is greater than another: the lyars of Pambiditha ſaid, that they could make a camell goe through a needles eye; if another lyar ſhould ſay, that he could make a mouſe goe through a needles eye, the one is not a greater lye than the other: ſo if one ſhould ſweare to give an hundred pound, and another ſhould ſweare to give ten pound, but yet neither of them are minded to performe this; both theſe lyes are alike, as they are aſſertory, one of them is not greater than the other; but if ye will reſpect the performing of theſe two, the performing or not performing of them are not alike; for if a man withhold an hundreth pound which hee promiſeth to give to a poore man, and hee doth not performe it; his ſinne is greater than the ſinne of him who promiſeth ten pounds, and withholds it.Iuſtice and judgement how they are taken.

This oath muſt bee in truth, juſtice, and judgement. Ezek. 4.3. When juſtice and judgement are joyned together in the ſcriptures, then juſtice is commonly underſtood of civill affaires, and judgement of criminall. Pſal. 89.14. Iuſtice and judgement are the habitation of thy throne, they are verba forenſia. 2. Sam. 8.15. And p. 154David reigned over all Iſrael, and David executed judgement and juſtice unto all his people. So Iam. 2.13. He ſhall have iudgement without mercy, who ſheweth no mercy, here it is taken for the execution of iudgement; Now when the Lord commandeth that we ſhould ſweare in truth, in iuſtice and iudgement. Ier. 4.3. it is meant that we ſhould teſtifie the truth both in civill and criminall cauſes. When Zedekiah had given his hand to Nebuchadnezzar. Ezek. 17.18. and ſworne obedience to him, and brake his oath, then he failed in iuſtice.

Ob. Whether is a man alwayes bound to performe his promiſſory oath or not?

Anſ. He is not alwayes bound in a promiſſory oath; there is a mutuall promiſe betwixt a man and a woman that they ſhall marrie together,When a man is bound to performe his promiſſory oath. the woman breaketh to the man, here the man is free of his promiſſory oath; but if there bee not reciprocatio, a mutuall dealing in the ſame caſe, then the bond is not looſed. Example, Iohn ſw… reth by an oath to give Thomas ſo much mony, Thomas againe ſweareth to him that hee will give him ſo many oxen, but not for the money, Iohn breaketh to Thomas, and giveth him not the money; the queſtion is whether Thomas bee free of his oath in promiſing him the oxen? the anſwere is, hee is not; but hee is bound to give the oxen, nam ſpecie ad ſpeciem non admittur compenſatio hic, that is, Iohn did not promiſe Thomas the money for the oxen, but in another reſpect.

Queſt. Whether was Peter bound to keep this oath or not? Thou ſhalt never waſh my feet. Iohn 13.8.

Anſw. All oathes are to bee ratified by the ſuperior, but Chriſt his ſuperior allowed not this oath.An oath not ratified by the ſuperiour, or when it is a hinderance to a greater good, is not to be kept. Secondly, all oathes have this tacite condition annexed to them, providing that they hinder not a greater good; Peters oath would have hindered a greater good here; forthen Chriſt could not have ſhewed them a patterne of great p. 155humility to waſh their feet.

Whether may an oath made by the inferior, with the conſent and knowledge of the ſuperior, Queſt. bee looſed againe by the ſuperior.

Not, the Canoniſts give an example of this, Anſw. a ſcholler is ſworn not to depart from the ſchoole beyond the bounds agreed on betwixt him and his creditor, before he make payment at the appointed day; his father in the meane time commandeth him to returne home; if he had contracted this debt for his ſtudy, hee had a tacite conſent of his father, when he put him to ſchoole,The ſuperiour may not looſe the oath of the inferiour which hee hath once ratified. for all neceſſaries to entertaine him at ſchoole, and the father by his owne conſent is ſpoiled of his authority; but much more when he giveth his expreſſe conſent.

But Abraham might free his ſervant of the oath which he had made him to ſweare. Gen. 24.8. Object. If the woman will not bee willing to follow thee, then thou ſhalt bee free of this mine oath.

Abraham freeth him of an impoſſibility, Anſw. but there is no impoſſibility here betwixt the ſuperior and the inferior, when the ſuperior looſeth the oath of the inferior in that which he may performe.

When an oath is exacted of a multitude, Queſt. whether bindeth it every one in the common wealth, although every one had not ſworne the oath.

The oath repreſentative bindeth all the poſterity, Anſw. as we ſee in the Gibonites; An oath repreſentative bindeth the poſteritie.therefore after many yeares the ſeven ſonnes of Saul were hanged for the breach of this repreſentative oath. 2. Sam. 21.6. Although particularly every one of them had not ſworne the oath. When Saul tooke an oath of the people that they ſhould eate none till night; Ionathan was not preſent when the oath was made. 1. Sam. 14.27. yet the oath did binde them all; ſo the Iewes tooke upon them and their ſeede to keepe the dayes of Purim. Eſth. 9.27. So the Iſraelites were p. 156bound to carry away Ioſephs bones out of Egypt, which their father did ſweare. Gen. 37.29. Exod. 13.19. So in a repreſentative oath the children are bound to keep that in forma ſpecifica, which their fathers did ſweare.

Queſt. When a ſociety or incorporation are ſworne to keep the lawes in the citty wherein they live, whether are they periured if they breake any of them or not?

Anſw. The ſtatutes of the common wealth whereunto men are ſworne are of two ſorts, firſt ſome of them are propounded with the condition of perjury expreſſed. Secondly, ſome of them are but conditionally propounded,The ſtatutes of a commonwealth, how they binde. having the puniſhment annexed if they breake them: he who breaketh the firſt ſort, where there is an expreſſe condition of perjury added, this man is perjured; But if hee breake the ſtatutes of the latter ſort propounded conditionally under ſuch a puniſhment, hee is free of perjurie, if hee undergoe the puniſhment, becauſe ſuch an oath obliged to obedience or puniſhment, and the law bindeth either to obedience or puniſhment; and if hee refuſe to undergoe the puniſhment, then hee is perjured.

Concluſion.The concluſion of this is, to ſweare raſhly and without a cauſe, is from that evill one, Mat. 5.37. but perjurie is a higher degree from the evill one, and the booke of Gods curſe eſpecially lighteth upon his houſe. Zach. 5. as we ſee in Zedekiah here.

p. 157EXERCITAT. VI. Of blaſphemy. Commandement III.

1. King. 21.10. And ſhe ſet two ſonnes of Belial before him to beare witneſſe againſt him, ſaying, thou didſt blaſpheme God and the King.

IN blaſphemie let us conſider theſe things. Firſt, wherfore it is called blaſphemie. Secondly, wherefore the Iewes condemned Chriſt as a blaſphemer. Thirdly, what ceremonies they uſed when they heard one blaſpheme. Fourthly, the judgements which have be fallen thoſe who have blaſphemed.

Firſt, wherefore is it called blaſphemie, it commeth from the Greeke word foreign ladere famam.foreign.

Sundry people doe expreſſe one and the ſelfeſame thing diverſely. Example, 1. King. 2.10.Sundry people expreſſe one phraſe diverſely. Hee blaſphemed God and the King. The Greekes commonly expreſſe this phraſe this wayes foreign, as Ioh. 19.12. Whoſoever maketh himſelfe a king, ſpeaketh againſt Caeſar. But the Hebrewes when they expreſſe this phraſe, they ſay,foreign. hee hath bleſſed the king; and the Seventy, following the Hebrewes ſay foreign hee hath bleſſed the king, foreign.and the Atticks amongſt the Hebrewes expreſſe it otherwayes, foreign hee hath ſpoken well of the king; that is, hee hath curſed the king, and this foreign ſignified foreign to blaſpheme,foreign. which word is appropriated now to God, when his holy name is blaſphemed, and this is done ſundry wayes.It is blaſphemie to give God names which befit him not.

Firſt when men give to God that which no wayes befitteth him, as when they called Chriſt a drinker of wine. Mat. 11.19.

p. 158They blaſpheme when they ſpeake diſdainfully of God.Secondly the name of the Lord is blaſphemed, when they malitiouſly and in diſdain ſpeake againſt the Lord, as Pharoah ſaid; Who is the Lord that I ſhould know him? Exod. 5.2. ſuch was the blaſphemie of the ſonne of the Iſraelitiſh woman. Levit. 24.11. He blaſphemed the name of the Lord, in the originall it is, he pierced the name of the Lord; ſuch was the blaſphemie of the Iewes who ſaid,foreign Perforavit nomen. that Christ did caſt out devils through Belzebub the chiefe of the devils. Luc. 11.15. This blaſphemie is properly called the ſinne againſt the holy Ghoſt; and they ſinne toti, in tote, & totaliter. Toti, that is, having their mindes enlightned, and their affections malitiouſly ſet, they reject the whole knowne truth; In toto, that is, they ſinne againſt the whole law, and caſt the law behinde them: And totaliter, they fall away finally from the truth; To blaſpheme this wayes is a moſt terrible ſinne, for it pierceth the ſide of God: And as the ſtroakes which are given to the vitall parts are deadly; ſo to blaſpheme God, of whom we hold out life, that is a moſt fearefull ſinne.

How they condemned Chriſt as a blaſphemer.Secondly, why they condemned Chriſt as a blaſphemer. Iob. 19.7. Wee have a law, and by our law he ought to die, becauſe he made himſelfe the ſon of God. The law is ſet down; Exod. 22. Lev. 19. Deut. 18. that the blaſphemer ſhall die the death; and the practiſe of it, Lev. 24. But the Iewes did miſ-interpret this law, for firſt, they generally hold that the ſonne of the Iſraelitiſh woman was put to death, becauſe when he curſed, he expreſſed the name Iehova, foreignand ſo Onkelos the Paraphraſt paraphraſeth it, Paraſh eth ſhema, he expreſſed the name Iehova; the Seventy foreign, hee named the name Iehova. In this ſenſe they ſaid not, that Chriſt blaſphemed, but they ſay, hee ſhall die becauſe he made himſelfe the ſonne of God. But the law faith, he that blaſphemeth the name of God, ſhall die the death: Now to apply this to p. 159him who was the ſonne of God and gave the law, was the wreſting of the law, therfore they ſay, We have a law; it was their law, but not the law of God.

Thirdly,The ceremonies which they uſed when they heard blaſphemie. conſider the ceremonies which they uſed when they heard any blaſpheme; they were two eſpecially: firſt, they put their fingers in their cares that they might not heare the blaſphemie; Act. 7.57. and ſecondly, they rent their cloathes.

How could they rent their cloathes, Queſt. ſeeing the Lord biddeth them rent the heart and not the clothes. Ioel 2.13.

Hee doth not forbid them ſimply to rent their cloaths, but rather to rent their heart than their cloaths. Anſw. So Thou ſhalt be called Iſrael and not Iacob. Gen. 22.38. that is, thou ſhalt be called rather Iſrael than Iacob. So buy wiſdome and not gold. Prov. 8.10. that is, rather, wiſdome than gold. When ye make a great feaſt, bid not your brethren, but the poore. Luc. 14.12, 13. that is, rather the poore than your brethren. So, he ſent me not to baptize, but to preach. 1. Cor. 1.17. that is, rather to preach than to baptize.

They rent their cloathes when the king died,When, and for whom they rent their cloathes. as David and his men rent their cloathes for the death of Saul and Ionathan. 2. Sam. 1.11, 12. and for burning of the booke of the law. Ier. 36.23, 24. and when the temple was deſtroyed, Ier. 41.5. and ſo when they heard the name of God blaſphemed. 2. King. 19.1.

They rent not their cloathes but when they heard an Iſraelite blaſpheme, and therefore they gather that Rabſakeh was an apoſtate Iew, becauſe they rent their cloathes when they heard him blaſpheme. 2. King. 19.1.

They rent their cloathes when one died who was neare unto them in bloud. Gen. 37.34. Le. 13.45. and 21.10. the Prieſt is forbidden to rent his cloathes; therefore they gather that others might rent their cloathes for the death of their friends or kinſmen, they rent p. 160the forepart of their cloathes,How they rent their cloathes. but not behinde, or the ſides, or beneath, ſave the high Prieſt, hee rent his cloathes beneath; and the meaſure of the renting was an hand bredth, and this was onelyonly the upper garment.

Queſt. What is the reaſon that men rent not their cloathes now for griefe, ſeeing it was commanded to the Iewes.

Anſw. Something nationall, ceremoniall, and morall commanded to the Iewes.Some things were commanded to them as nationall, and ſome things as types, and ſome things as morall; theſe things which were nationall doe not bind us now, as to put duſt upon the head in the day of humiliation, to goe in ſackcloth, to anoynt the face and ſuch; thoſe which are typicall doe not binde us; but onelyonly morall precepts doe binde us, as to rent the heart, &c.

The judgement of God upon blaſphemers.Fourthly, ſee the judgements of God that have come upon blaſpemers; as upon Iulian the Apoſtate, who dyed caſting up his bloud againſt the heaven. VponUpon Arrius, who died ſcouring out his guts; upon Olympus an Arrian Biſhop, who denying the trinitie, was ſtricken with three thunderbolts from the heaven, and killed in a bath.

Concluſion.Ecclus. 23.12. There is a word that is cloathed about with death, God grant that it be not found in the heritage of Iacob; here the blaſphemer is brought in, as carried to the place of execution in his mourning apparell; blaſphemie is cloathed with death; therefore all Chriſtians as they would ſhunne eternall death and be cloathed in white, let them ſhunne this blaſphemie.

p. 161EXERCITAT. VII. To give God his right titles and attributes. Commandement III.

2. King. 2.14. And he tooke the mantle of Elijah that fell, from him, and ſmote the waters, and ſaid; Where is the Lord God of Elijah Aphhu.

WE have ſpoken of the negative part of this commandement, that wee ſhould not take the name of God in vaine.When the Lord called his Prophets he confirmed them in their calling by ſundry ſignes. Now wee come to the affirmative, to uſe the name of God reverently in prayer, in ſwearing, and vowing.

The Lord, when hee appointed his Prophets, uſed ſundry ſignes to confirme them; he touched Eſaiahs lips with a cole from the altar. Eſay. 6.6. ſo he touched the mouth of Ieremiah. Cap. 1.9. Then the Lord put forth his hand and touched my mouth. So he biddeth Ezekiel, eate the booke, Ezek. 3.2. ſo hee appointed Eliſha by caſting the mantle of Elijah about him. 1. King. 19.19. and to this Chriſt alludeth: Luc. 24.49.Alluſion. But tarry ye in the citie of Ieruſalem untill ye be cloathed with power from on high.

Now when Eliſha was cloathed with this mantle of Elijah he ſtroke the waters with his mantle, as he ſaw his maſter doe before; and the waters not being divided, as hee ſaw Elijah divide them before with the ſame mantle, hee cryeth out, where is the Lord God of Elijah Aphhu.

The queſtion is, whether this word Aphhu ſhould bee joyned to the words going before, or to the words following: Some joyne it to the words following, and p. 162reade it this waies,foreign Sic legitur. Ʋbi eſt Iehova Deus Elijae Aph-hu? & percuſſit aquas. he himſelf ſmote the waters, that is, Elijah himſelfe, but the words ſhould be joyned with the words going before, Where is the Lord God of Elijah Aphhu. For they are diſtinguiſhed from the words following by the point Peſik, and Aph-hu, are joyned together by the Euphonick accent Maccaph, which ſheweth them to bee but one word; the words they are to bee read as a prayer, Eliſha calling upon the God of Elijah by his title and attribute Aph-hu.

Reaſons proving that Aph-hu is a proper name of God.Now that this is one of Gods attributes, firſt it is proved; becauſe the Seventy never do tranſlate it.

Secondly, becauſe Aquila and Symmachus tranſlate it here foreign which ſignifieth the hid name of God, and Hu is often times joyned to the proper name of God Iehova: Lament. 1.18. So to the name Peli, hu peli Dan. 8. So to the Meſſias. Zach. 9.9.

Thirdly, the Chaldee paraphraſt doth not tranſlate it, but paraphraſeth it this wayes; Suſcipe petitionem meam Domine Deus Elijah Aph-hu.

Fourthly, the Iewes at this day in the beginning of their prayers, they begin their invocations thus, Aph-hu, qui es ante orbē conditū, & Aph-hu a quo conditus eſt orbis.

Laſtly, the ancient Iew Abrabaniel commenting upon this place, putteth Iehova for Aph-hu: by theſe reaſons wee may perceive, that all thoſe take it for a proper name of God.

A ſpeciall part of Gods worſhip to know his names and attributes.It is a ſpeciall part of Gods worſhip to uſe his names, titles and attributes reverently, now if this his name ſhould be paſſed by and neglected, were not this a taking of the name of God in vaine?

So we ſhould ſtudie to know his other names which are revealed to us, as Shem, and Iehova and Shecina. Exod. 29.45. and foreign, power: Luc. 22.63. at the right hand of the power, and many ſuch.

But where the names are altogether hid, as Hu Peloni p. 163Almani contracted Palmoni. Daniel 8. theſe we ſhould not ſearch.

EXERCITAT. VIII. Of a lawfull oath. Commandement III.

Ier. 4.3. Thou ſhalt ſweare, The Lord liveth in truth, judgement, and righteouſneſſe.

FIrſt wee muſt ſweare by the Lord, it is a principall part of his worſhip. Eſay. 45. Deut. 13.foreign and it is expreſſed ſome times this wayes, qui iurant Laihova, to the Lord, that is, by the Lord, Eſay. 29.18. 2. Chron. 15. Zeph. 1.5.

We muſt not ſweare by the creatures,We may not ſweare by the creatures. for they cannot beare witneſſe of the truth and falſhood of the heart.

But the children of God ſeeme to have ſworne by the creatures. 1. Sam. 25.26. As the Lord liveth, Ob. and as thy ſoule liveth.

The firſt part of theſe words is an oath, Anſw. When wee ſweare directly by God, the creatures may be named.but the latter part containeth an aſſeveration or obteſtation onelyonly conjoyned with the oath; for although wee may not ſweare by the creatures, yet when wee ſweare directly by God, in the forme of the oath we may name the creatures, and preſent them before God, that he would take vengeance of us, if we lie and ſweare falſly. Ier. 38.16. So the king ſware to Ieremiah, ſaying, as the Lord liveth who made us this ſoule, I will not put thee to death; and it is to be obſerved, that theſe two are diſtinguiſhed p. 164in the Hebrew phraſe which cannot be ſo diſtinguiſhed in another language;foreign Ʋivat Iehova foreign Ʋivat anima tua foreign in forma piel, ſignificat vitam habere in ſe vela ſe. foreign in forma paul, paſſive ſignificat vitam habere ab alio, & non a ſe. when God is named in the oath, it is Chai Iehova, but when the creature is named, it is but Che; the firſt ſignifieth him that hath life in himſelfe, and giveth life to others; and therefore we ſhould ſweare onelyonly by him, the ſecond ſignifieth, that which hath life of another, and therefore we ſhould not ſweare by it.

When the Prophets ſpeake of idols they ſay both Chai and Che; they ſay Chai, becauſe the idolaters thought their gods to be living gods,foreign Vivat Deus tuus o Dan, & vivat mos Beer-ſheba. and Che; becauſe, according to the truth it ſelfe, they had no life in them, as Amos 4 14. Chai cloecha dan, veche derech beer-ſhabhang.

If the name of the Lord be not called on either expreſly, Queſt. or underſtood, it is not an oath.

When one ſaith, the Lord knoweth I ſpeake the truth, whether is this an oath or not?

Anſw. When a ſpeech is pronounced by way of enunciation it is not an oath, but when is is pronounced by way of invocation it becometh an oath.Theſe words may bee conſidered two wayes, either enunciativè, or invocativè, when one purpoſeth to call God for a witneſſe, as Gal. 1.20. Before God I lye not. So when Peter ſaid, thou knoweſt that I love thee, Ioh. 21.15. here it is the forme of an oath; becauſe they call God for a witneſſe that they ſpeake the truth in his preſence: but if it be ſpoken onelyonly by way of enunciation, ſhewing that they ſpeake the truth, then it is not an oath.

Queſt. If a man ſweareth by the creatures, whether is hee bound to keepe ſuch an oath or not?

Anſw. Hee is bound to keepe the oath, elſe he ſhould commit a double ſinne; firſt to ſweare by thoſe who are not gods, and ſecondly becauſe he keepeth not his oath; hee is bound to keepe the oath to the Lord,Whether a man be bound to keepe the oath which he hath ſworne by the creatures. whoſe majeſty and glory ſhineth in theſe creatures, but if hee ſhould ſweare ſo by the devill, that oath obliged him not, becauſe he is an enemie oppoſite to God altogether; and p. 165the goodneſſe of God is not ſeene in him, as in other creatures.

If it be ſaid that he who ſweareth by the creatures amiſſe forſweareth himſelfe; Obj. then hee who ſweareth the truth by the creatures, hee ſweareth by God: hee diſhonoureth God when hee ſweareth by the creatures falſely, therefore hee honoureth God when hee ſweareth by the creatures truely.

This will not follow, Anſw. for many things will redound to the honour of God by the creatures,Albeit the ſwearing by the creatures falſely diſhonour God, yet it doth not honour him to ſweare by them truly. & yet they are not to be honoured with that honour which is due to God. Example, if a man bee drunke with wine, the abuſe of the creatures redoundeth to the diſhonour of God, but when wee uſe the creatures moderately, wee honour God, but yet wee give not divine worſhip to the creature, & multa ſufficiunt ad contumeliam Dei quae non ſufficiunt ad cultum Dei, many things doe diſhonour God which are not fit meanes to worſhip him.

He that ſweareth muſt ſweare by the Lord,We muſt not ſweare by idols. we muſt not ſweare then by the name of idols. Exod. 23.13. I will not remember their gods, ſo Pſal. 16. I will not take the name of their gods in my mouth. They that ſweare by the ſinne of Samaria and ſay, thy God O Dan liveth, and the manner of Berſheba liveth. Amos 8.14. the manner of Beerſheba, that is,The manner of Beerſheba what. the formes and rites of the worſhiping in Beerſheba, as the Chaldee Paraphraſt paraphraſeth it.

One may take an oath of an idolater as Iacob tooke an oath of Laban when hee ſwore by his falſe gods. Gen. 31.53.

But a man may ſeeme this way to be guilty of idolatry, Obj. for now hee giveth the idolater occaſion to ſweare by his idols, and if it be not lawfull to ſell an idoll to an idolater, for then thou ſtrengtheneſt him in his idolatry, how then is it lawfull to take an oath of an idolater?

If a Chriſtian ſhould compell an idolater to ſweare by p. 166his idoll, then he were guilty of his idolatry. Ioſh. 23.7. Neither make mention of the name of their idols, How a man is not guiltie of idolatry, albeit he make the ido…ater ſweare by his idoll.nor cauſe them to ſweare by them. Hee who ſelleth an idoll to an idolater, is guiltie of his idolatrie, as he who putteth a ſword in a mad mans hand is the cauſe why hee murdereth; but hee who accidentally onelyonly is an occaſion to another mans ſinne, the ſinne is not his, but the perſons who committeth it; wee may uſe the ſinne of another man lawfully to our good, when that which we aske of him, if he pleaſe, he may doe it without ſin; it is ſin then to him, becauſe hee doth it not rightly; but it is no ſinne to thee,When we may uſe another mans ſinne for our good. becauſe thou askeſt of him a thing lawfull; and therefore thou doſt not communicate with him in his ſinne. Example, a man commeth to borrow money of an Vſurer, the Vſurer if he pleaſe might lend the money freely without vſury; therefore the borrower may ſafely borrow money, albeit hee ſeeke ſo much for the loane of his money: So a Chriſtian may take an oath of an idolater, why? becauſe the idolater if hee pleaſed might ſweare to him by the true God; now when the idolater ſweareth to him by a falſe god, the Chriſtian partaketh not with him in his idolatrie, but ſeeketh onelyonly to ſecure himſelfe,Why a Chriſhian maketh the idolater ſweare by his idoll. and this hee ſeeketh by ſwearing, but not by ſwearing by the falſe god: but if a man ſhould come to ſeeke helpe of a witch, this were altogether unlawfull; for a witch cannot bee in a covenant with the devill, but ſhe muſt ſinne; therefore a man cannot ſeeke helpe of her.

Queſt. Whether is the idolater more bound when he ſweareth by his falſe god, then when hee promiſeth by his ſimple promiſe?

How the oath which an idolater hath made by his idoll doth binde him.The oath in it ſelfe is no more then a ſimple promiſe, for it cannot bee an oath, niſi prima veritas adducatur in teſtem, who is God himſelfe: but yet if yee will reſpect the evill enformed conſcience, who taketh this idoll to p. 167be a true God, then the idolater is more bound by his oath then by his ſimple promiſe; becauſe all Divines agree in this, that an erring conſcience bindeth a man that he ſhall doe nothing againſt it. Rom. 14.14. If he judge a thing to be uncleane to him, it is uncleane, and if he judge a thing to bee holy to him, it is holy; the erroneous conſcience of the idolater doth not change the nature of the thing, but onelyonly to himſelfe who thinketh ſo of his idoll; but not to him who thinketh otherwayes of the idoll.

Whether is it a greater ſinne to ſweare by the true God falſely, or to ſweare by the falſe god truely? Queſt.

It is a greater ſinne to ſweare by the true God falſely, Anſw. for then he ſinneth againſt the firſt commandement; but when he ſweareth by a falſe god truly,A greater ſin to ſweare by the true God falſely, then by a falſe god truly. he ſinneth againſt the third commandement; when hee ſweareth by the true God falſely, it directly overthrowes all internall confidence and worſhip of God; but when hee ſweareth by a falſe god truely, hee overthroweth the externall meanes of Gods worſhip, to wit, ſwearing by him.

The conditions of an oath are theſe: firſt,The firſt condition of an oath. it muſt bee in veritie, all men naturally are lyars. Rom. 3.4. Therefore God hath found out an oath to ſecure men the better. Heb. 6.17. God ſweareth himſelfe, to ſecure men, for God willing to ſhew unto the heires of promiſe more abundantly the immutabilitie of his counſell, confirmeth it by an oath, that is, by two immutable things, Why the Lord himſelfe ſweareth.by which it was impoſſible for God to lye, we might have a ſtrong conſolation. It is unpoſſible that God can lye, yet to helpe our infidelity he addeth an oath; men truſt more to an oath then to a ſimple promiſe: for many men will lie, but will be loath to forſweare thēſelves; & an act of religion bindeth more than a ſimple promiſe; and when God ſweareth, he layeth two bands upon himſelfe, firſt that he lye not, ſecōdly, that he forſweare not: the Apoſtle calleth Gods p. 168promiſe,Why God will have man to ſweare to his neighbour. and his oath, two immutable things. Heb. 6.18. men are naturally lyars, therefore as God ſweareth, to ſecure man, ſo hee will have man to ſweare to man to ſecure his neighbour; and man knowing that God is both the witneſſe, and the Iudge, this ſecureth him.

The oath muſt bee in veritie; there is an agreement betwixt the minde and the matter, and this is metaphyſica veritas; Veritas Metaphyſica. Logica. Theologica.the ſecond is ad…quatio lingua & rei, and this is logica veritas; and the third is, when there is adaquatio rei, lingua & conceptus, when the matter, the the tongue, & the minde agree, and that is, theologica veritas.

When there is an agreement betwixt the tongue and the matter, this is a materiall truth; when there is an agreement betwixt the minde and the tongue,A threefold veritie. this is a formall truth; when there is an agreement betwixt the minde, the matter, and the tongue, this is both a materiall and formall truth:A threefold falſehood. So when there is a diſagreement betwixt the matter and the tongue, this is a materiall falſe oath. Secondly when there is a diſagreement betwixt the minde and the tongue, this is a formall falſe oath; but when the minde the matter and the tongue differ, then it is both a materiall and formall falſe oath. Eſay. 59.13. Conceiving and uttering from the heart words of falſhood.

In an aſſertorie oath, it is moſt requiſite that the verity of the mind and the matter goe together; but in a promiſſory oath, it is moſt neceſſary that the heart and the tongue goe together.An oath muſt be in judgement.

The ſecond condition of an oath is that it be in judgement, that it bee not a raſh oath. Levit. 5.1. and this is actus prudentia non juſtitiae, it is an act of prudencie and not of juſtice. It is not enough to know, that it is a truth which he ſweareth, and that it be a matter of weight, but alſo whether he may be beleived without an oath.An oath is not ſimply required of a man as theologicall vertues are.

An oath is not ſimply required of a man, as humility, p. 169and prayer, and ſuch; but onelyonly neceſſary as repentance is after a mans fall: if man had ſtood in innocency, there had beene no uſe of theſe oathes, they are onelyonly then neceſſary as letting of bloud is neceſſary to the body, which ſhould be adviſedly and ſparingly done, to uſe it ordinarily is dangerous.

When a man ſweareth raſhly,Whether a man may keepe the oath that is made raſhly. here judgement is required to know whether hee ſhould keepe ſuch an oath or not. David ſwore raſhly that hee would kill Nabal, yet hee was better adviſed, and with judgement retreated his oath. 2. Sam. 25. The reſt of the tribes ſwore that they would give none of their daughters to the tribe of Benjamin, yet they gave them the daughters of the men of Iabeſh Gilead afterwards, being better adviſed; and becauſe the daughters of the men of Iabeſh Gilead were too few for them,The tribes repented them of the raſh oath made concerning Benjamin. they bad them goe to the feaſt of Shiloh where the maides came forth to dance in the vineyards, and there to take them wives. Iudg. 21.21.

The third property of an oath is, that it be in juſtice, The third condition of an oath.that is to ſay, when hee is called upon in neceſſity to ſweare: it is not enough that hee ſweare the truth, and that he ſweare adviſedly with judgement; but alſo hee muſt bee called to ſweare, and it muſt be laid upon him by a Iudge: Chriſt ſaith, when the Comforter will come, How the holy Ghoſt convinceth the world of ſinne, juſtice, and judgement. Iudicium Libertatis. Poteſtatis.he will reprove the world of ſinne, and of juſtice, and of judgement. Ioh. 16.8. Of ſinne, that is, of infidelity oppoſite to verity. Of judgement, that is, of raſh judgement concerning others, when they take upon them judicium libertatis and have not judicium poteſtatis, that is, when they judge having no calling to judge: Thirdly hee will reprove the world of juſtice; becauſe man is an unequall judge, taking that to himſelfe which is onelyonly due to God; now when the Comforter came, he reduced ſinne into verity, raſh judgement into true judgement, and this unequall juſtice to right juſtice, anſwerable to theſe p. 170three which are required in an oath, and when an oath wanteth any of theſe three, then it is foreign, from the evill one. Mat. 5.27.

Of the word AMEN, whether it bee an aſſeveration or an oath.

IT is commonly taken for an aſſeveration, but it is not a ſimple aſſeveration, but an oath; for Chriſt calleth verity into witneſſe, who is God himſelfe, who is Amen. foreignRevel. 3.14. and Elohe Amen. Eſay. 56.16. Theſe two are equivalent in the old teſtament, as I live, ſaith the Lord; and in the new teſtament, foreign. Ioh. 1.51. Therefore when the Lord ſaith, I live, and ſaith, Amen, it is all one. The Chaldees ſay, Kim Ana, foreignconſtans & firmus ego, for Gods truth is his life, and his life is his truth; and it is all one when he affirmeth a thing by himſelfe, and by his Amen.

Amen, Amen, I ſay unto you; the Chaldees would tranſlate it,How the Chaldee interpret amen. I ſweare, I ſweare unto you: wee read never that any of the Prophets or Apoſtles uſed this word Amen in an oath, but onelyonly God, or his ſonne Ieſus Chriſt: becauſe they cannot ſweare by themſelves, having the Lord to ſweare by, who is greater than themſelves.

Why the Church uſeth amen at the end of her prayers.And the Church uſeth this word in the end of her prayers, foreign fiat: becauſe all the promiſes in God are yea and amen in Chriſt. 2. Cor. 1.20. therefore ſhe is perſwaded that the Lord will grant her petitions; and it is better tranſlated, ſo it is, than, ſo let it be; it is not only a wiſh or a deſire of a thing to be ſo, but alſo an aſſurance that the thing is granted.

Three ſorts of amen in the Talmud.The Iewes in the Talmud made three ſorts of unlawfull Amen; the firſt was Iethomah, pupillum, when one ſaith Amen; foreignand underſtandeth not to what, as children; p. 171the ſecond is …atuphah, raptum, foreignwhen one ſaith Amen before prayer be ended; and the third is, Ketuphah, ſoctum, that is, when one by turnes divideth his thoughts betwixt God and the world, now hee prayeth, now his minde runneth after his worldly buſineſſe; then he prayeth againe, and ſo his minde runneth after the world againe.

De juramento coacto.

IF a man bee taken by theeves; Queſt. and they make him to ſweare to doe ſuch and ſuch things, whether is hee bound to keepe this oath or not?

He is bound to keepe this oath, if it be in malis poena, Anſw. onelyonly, Pſal. 15.4. although it be to his owne hurt; but if it be ſinne in it ſelfe, he is not bound to keepe it.

But hee is enforced to this oath,Ob. Anſw. The will of man cannot be compelled. therefore he is not bound to keepe it.

The will of man cannot ſimply bee compelled, for when a man doth a thing for feare of greater evill, he is not judged to doe it unwillingly; for although at the firſt, it would ſeeme to be againſt his will, yet the feare of greater evill maketh him to bee willing; and in this action of redeeming himſelfe from theeves, three things are to be conſidered: firſt, the action of him that ſweareth; ſecondly, he who compelleth him to ſweare; thirdly, the matter which he ſweareth.

Firſt we conſider the action of him who ſweareth,Whether a man is bound to performe his oath made to theeves. the action is good, becauſe redimit vexationem ſuam, and nature teacheth a man to redeeme his liberty; and if it bee an action of mercy to redeeme another from the hands of theeves; much more is it an action of mercy for a man to redeeme himſelfe: but if wee conſider the oath upon the theeves part, who maketh the captive to ſweare, then it is altogether unlawfull. Thirdly, the p. 172matter muſt be conſidered which they make him to ſweare, if the matter be onelyonly loſſe of his goods, then he is to keepe his oath. Pſal. 15.4. but if the matter of the oath be ſinne in it ſelfe; then he is not to keepe it.

A man is obliged to … performe his oath to the theeves: in the court of conſcience albeit not in the courts of men,Againe wee muſt diſtinguiſh betwixt the court of conſcience and the courts of men; the oath made to theeves is not valide in the courts of men, becauſe hee was enforced to it. If a man to ſupply his neceſſity borrow money from an uſurer, here is a neceſſitie; but no externall neceſſitie compelling him by force: therefore he is bound here in the courts of men to keepe his promiſe; but when the thiefe compelleth him, this neceſſitie bindeth him not in the courts of men, quia eſt vis major, but in the court of conſcience hee is bound to keepe his oath, although there bee no externall compulſion.

De juramento incauto.

A Man taketh an oath of another ignorantly, and the ſwearer ſweareth deceitfully unto him; yet if the Lord who is the principall contracter allow or command the thing which he ſweareth,Whether a man is bound to keepe the oath which he hath ſworne, being deceived through ignorance. the oath is not null, although hee that is the ſecond contracter be deceived, as we ſee in the example of the Gibeonites; Ioſhua was deceived by them when they made an oath to him deceitfully; yet the oath abode firme and ſure, and obliged the poſterity, becauſe the Lord God himſelfe was the principall contracter.

Maimon. Tom. a. tract. de Regib. cap. 7 ſect. 10.The Lord commanded when they came neare any citie to fight againſt it, firſt, that they ſhould receive the ſeaven precepts of Noah; The conditions of peace that was offered to the nations.ſecondly, that they ſhould become tributaries; and thirdly, that they ſhould become ſervants to the Iewes: but the Lord excepted ſtill the Moabites, & Ammonites, that no peace ſhould be offered p. 173to them; and notwithſtanding that Ioſhua had offered peace to the ſeaven nations, yet they contemned the peace, becauſe the Lord had hardened their hearts and was to deſtroy them.

And the Hebrewes ſay,Three things given them in choiſe. when the meſſenger did offer peace to them, they had three things in commiſſion to them. Firſt, fugiat qui vult; ſecondly, dedat ſe qui vult; and thirdly, pugnet qui vult: and they ſay, that the Gergafites of all the ſeaven nations accepted of the conditions of peace, therefore they are not reckoned amongſt the reſt. Deut. 20.27. Ioſh. 9.1. the Gibeonites who were of the Hivites, at the firſt refuſed the conditions of peace with the reſt; but ſeeing the reſt miſerablie put to the ſword, by deceit they entred in conditions of peace with Ioſhua: here the oath which Ioſhua made with them, did binde him; becauſe it was according to the intention of the lawgiver, & error perſona non irritat contractum.

The concluſion of this is.Concluſion. Seeing God is both the judge and the witneſſe in an oath, wee ſhould not call him to witneſſe in an untruth; neither ſweare falſely, Leſt the booke of Gods curſe light upon the houſe of the ſwearer. Zach. 5.

p. 174EXERCITAT. IX. Of the geſtures which they uſed in ſwearing. Commandement III.

Exod. 17.16. And Moſes built an altar, and called it Iehova Niſſi, for hee ſaith, becauſe the Lord hath ſworne that hee will have warre with Ameleck from generation to generation.

Diverſe readings of this place. Exod. 17.16.Exod 17:16THis place is diverſly read, ſome read it thus, Hee ſet up a trophee of victory, and called the name thereof Iehova Niſſi, or the Lord is my banner; and he ſaid, becauſe the hand of the Lord was againſt Amaleck, in abſcondito lana, that is, when the moone is in the conjunction with the ſunne, which is the laſt day of the monethmonth; ſo Prov. 7.20.foreign Here they make that to bee one word, which ſhould be two, Ceſiah, for Ces jah.

foreignOthers read it thus, And hee ſaid; becauſe the hand of Amaleck was againſt the throne of the Lord; therefore there ſhould be warre from generation to generation.

The beſt reading of it.But the beſt reading is, And he ſaid, becauſe the hand was upon the throne of the Lord, the battell of the Lord ſhall be againſt Amaleck from generation to generation, that is, the Lord laying his hand upon his throne, hath ſworne that there ſhall be a perpetuall warre with Amaleck. When they ſwore they laid their hands upon ſome ſolemne thing.Here is an alluſion to the forme which they uſed in ſwearing, to lay on their hand upon ſome ſolemne thing when they ſwore; as Abrahams ſervant put his hand under his maſters thigh. So they uſed to ſweare at the altar. 1. King. 8.31. If the oath come before thine altar in this houſe. So they uſed to lay their hands upon the altar, p. 175hence came that phraſe tangere aras: now the Lord ſpeaking after the manner of men here, is ſaid to lay his hand upon his throne, that is, to ſweare by himſelfe, for hee hath no greater to ſweare by. Heb. 6.

This ceremony in ſwearing is expreſſed ſome times by laying on the hand,Ceremonies uſed in ſwearing. and ſome times by lifting up the hand; when the hand is holden up to the heaven,Vibrare manum, & levare manum quid. it is a ſigne of ſwearing. Gen. 14.24. ſo Eſay. 3.7. To lift up is taken for ſwearing; but vibrare manum, eſt habitus percutientis. Ezek. 36.7. to ſhake the hand to and fro. Pſal. 106. Eſay. 11.15. and ſometimes to lift up the hand is a ſigne of helpe, and favour, as men put the hand to helpe them that are weake. Pſal. 10.33. and ſometimes it is the geſture of him that prayeth. Eſay. 49.22.

Marke the goodneſſe of God who beareth ſo much with mans infirmity; firſt he promiſeth unto him,God ſweareth to us bearing with our infirmities. then hee affirmeth unto him, then hee ſweareth to him, and then hee expreſſeth the oath by the geſtures, and manners of men, for a mans greater aſſurance; and laſt he ſetteth his ſeale to confirme all in the ſacrament; and here we have great cauſe to bee humbled for our infidelitie, and to magnifie the mercy of God who condeſcendeth ſo farre unto us, to the end, we ſhould not be faithleſſe but faithfull. He that beleeveth not God maketh him a lyar, becauſe he beleeveth not the record that God gave of his ſonne. 1. Ioh. 5.10. He that beleeves not Gods record maketh him a lyar, but much more doth he make him a lyar who beleeveth not his oath, and his ſealed promiſe.

The Lord ſweareth laying his hand upon his throne,Lawfull to ſweare laying the hand upon the Scriptures. therefore to lay their hand upon the holy ſcriptures when they ſweare, is a thing lawfull: for they doe not ſweare by the ſcriptures, but they uſe that ſigne to affect them more in their oath. So Abrahams ſervant laid his hand under his maſters thigh, and they ſwore beſide p. 176the altar, or laying their hand upon the altar.

The accompliſhment of this oath againſt Amalecke.The accompliſhment of this oath againſt Amaleck is perpetuall warre, for the rooting out of the Amalekites: we read how angry the Lord was with Saul for ſparing of them. 1. Sam. 15.11. and how the Hagagites, as Haman and his poſterity were rooted out. Eſth. 9. which was the effect of this curſe: and many of them fled to Macedonia, and changed their names; (therefore the Seventy in Eſther tranſlate an Hagagite, a Macedonian) ſo their name was rooted out under heaven.

Some good people of other nations but none good came of Amalecke.The curſe was ſo upon the Amalekites, that none proved good of them; but yee ſhall finde ſome good men and women of the poſterity of other curſed nations, as of the poſterity of Ham, Ebedmelech the black more. Ier. 38.7. of Eſau, Iob: of the Cananites, Rahab: of the Hittites, Vrijah: of the Iebuſites, Arauna: of the Moabites, Ruth. of the Philiſtims, the Cherethites, the Pelethites, and the Gittites; and of the Hivites came the Gibionites or Nethinims: but none came of the curſed poſterity of the Amalekites, becauſe the Lord commanded them to be made cherem execrable.

Concluſion.The concluſion of this is, as wee ſhould reverently ſweare when we take the name of God in our mouthes; ſo we ſhould uſe reverent geſtures in ſwearing.

p. 177EXERCITAT. X. Of Vowes. Commandement. III.

Pſal. 76.11. Vow and pay unto the Lord your God, &c.

A Vow is a promiſe deliberately made to God,What a vow is. of ſome good things to be performed, if it be not diſannulled by the ſuperior. Deut. 23.23. Exitum labiorum ſervabis, that is, thou ſhalt performe thy vowes.

In this promiſe a deſire is not ſufficient to make a vow,What is ſufficient to make a vow. neither is the purpoſe or intention ſufficient to make it, unleſſe hee who voweth have a minde to oblige himſelfe; it ſufficeth to make a vow, if hee hath reſolved in his minde although hee hath neither ſpoken it by word or writ.

Secondly, it is ſaid, deliberately made; for a promiſe in a ſudden paſſion, without due conſideration, maketh not a vow; how great this deliberation ſhould be,In canon: mulier: qua habet ſimilem. 26. the Gloſſe ſaith, Iudicium quod ſufficit ad obligandum diabolo, ſufficit ad obligandum Deo, but this is a falſe ground, for any ſudden or haſty motion bindeth a man to the devill, but there muſt bee a full reſolution or a full conſent to binde a man by his vow.

Thirdly, it is ſaid, of ſome good thing; A man muſt not vow that which is ſinne in it ſelfe.to exclude things that are evill in themſelves; for a man may not vow that which is ſinne in it ſelfe, as thoſe who vowed that they would neither eate nor drinke untill they had killed Paul. Act. 23.12.

There are ſome vowes de malo & ad malum; Three ſorts of vowes.ſome de bono male, and ſome de bono bene: that which is de malo p. 178& ad malum, ſhould not be kept; Secondly, that which is de bono male, as if a man ſhould vow to give almes, that he may be ſeene of men; hee ſhould give his almes, but leave the end: a man keepeth a concubine, hee voweth that that day that ſhe beareth him a ſonne, hee will give ſo much to the Church; hee ſhould give that which hee voweth, to the Church, but leave his concubine. And thirdly, de bono bene, and theſe vowes hee is bound to performe.

What things wee may not vow.A man may not vow that which hindreth a greater good; Peter vowed that Chriſt ſhould never waſh his feet,Things that hinder a greater good. this vow would have hindred a greater good, and therefore it ſhould not be kept.

Things that are not in our power.So he may not vow that which is not in his power: Example, a man that is married may not vow abſtinence from his wife,Things abſolutely neceſſarie. nor the woman from her husband; the reaſon is, becauſe the man hath not power over his body, but the wife; neither hath the woman power over her owne body, Wee may not vowe trifles.but the husband: 1. Cor. 7.4. but yet the man may things without the conſent of the wife, becauſe hee is vow other her head, ſo hee may not vow that which is abſolutely neceſſarie, as to vow he will die: ſo he may not vow a trifle, as to lift a ſtraw.

Vowes muſt have the conſent of the ſuperiour.If it be not diſanulled by the conſent of the ſuperiour. Superiors are God in the higheſt degree; husbands to their wives, parents to their children, maſters to their ſervants,Who are our ſuperiours. &c. in the lower degree. If the conſent of the ſuperior be not to the vow, then it is null. A man voweth things which are free or indifferent to him; to marry or not to marry is a thing in it ſelfe indifferent, yet it is not ſimplie free to thee; and if thou vow ſuch a vow and have not the Lords conſent in it, who is thy ſuperior; then thy vow is null: thou haſt his conſent when he giveth thee the gift of continencie,When wee have the Lords conſent in our vowes. that thou canſt liue without marriage; but to all he giveth not this gift. Mat. 19.12.

p. 179Whether may a man vow that which hee is bound to performe by the law. Queſt.

He may vow that which hee is already bound to performe; Anſw. Thom. tom. 4. diſt. 38. q. 1. art. 2. queſt. 11.neither doth this derogate any thing from the law of God, as though his vow were more then Gods law by which he is obliged already; hee doth onelyonly this to helpe his owne infirmity and weakeneſſe:How a man may vow that which he is bound to doe already. there are ſome things which are not commanded in the law to us, and they are both materially and formally left free to us, and ſuch things we may vow: there are other things which are commanded by the law, which are not altogether voluntary, and left free to us; if a man make a vow of ſuch a thing, it is a materiall vow onelyonly,Votum Materiale. Formale. but not a formall vow. Example, 1. Sam: 1.11. When Hanna vowed that ſhee would dedicate her ſonne to the Lord, this was the materiall part of her vow, ſhee was bound to this, becauſe hee was a Levites ſonne. Num. 1.3, 4.The materiall part of the vow is commanded by the Lord, but the formall part is voluntarie to us. but beſides this, ſhe vowed him to be a Nazaret unto the Lord; this was the voluntarie and formall part of the vow. So Iacob was bound by the law of the Lord to have God for his God, yet he voweth, if the Lord would bring him backe againe from Meſopotamia ſafely, then the Lord ſhould be his God. Gen. 28.21. this was the formall part of his vow. So David, Pſal. 119.106.Why we ſhould vowe that which wee are bound to performe. I have ſworne and will performe it, that I will keepe thy righteous judgements: David was bound to keepe the Lords judgements, yet becauſe hee was ſo ready to fall, hee addeth this oath to ſtrengthen himſelfe, and to enable him for the keeping of the commandements.

Levit. 27.26. Obj. No man might vow that which was the firſt borne; for that was the Lords already; therefore it may ſeeme that a man may not vow to binde himſelfe anew againe, becauſe he hath bound himſelfe already in baptiſme.

The firſt borne of the beaſts were ſo the Lords, Anſw. that p. 180they could not bee dedicated or vowed over againe: a beaſt when it is given to God,The difference betwixt the dedication of the firſt borne of beaſts and man. it is not liberum agens, to fall from the dedication againe, it is mere paſſive in the dedication: but man after that he is dedicate to God in baptiſme, he is a creature that worketh freely, and ſinneth often: therefore hee may vow anew againe to ſtrengthen himſelfe that he fall no more.

The difference betwixt the vowes under the Lawe and under the Goſpell.Wee muſt put a difference betwixt the Iewiſh vowes under the old teſtament, and our vowes under the goſpell: under the law, vowes were a part of Gods worſhip; but now they are not a part of Gods worſhip: they are not pars cultus now, ſed ad cultum; the Church of Rome take them ſtill to bee a part of Gods worſhip.

Obj. The Prophet Eſay ſaith, that wee ſhall vow under the goſpell. Eſay. 19.21. Yea they ſhall vow a vow unto the Lord, and performe it. Then it may ſeeme that our vowes are a part of Gods worſhip now under the goſpell, as they were under the law.

Anſw. The holy Ghoſt expreſſeth the eſtate of the Church under the new Teſtament by legall termes oftentimes.When the holy ghoſt ſpeaketh in the old teſtament of the eſtate of the Church under the new, hee often times uſeth legall termes as Malachi 3.3.4. He ſhall purifie the ſonnes of Levi that they may offer unto the Lord an offering in righteouſneſſe, then ſhall the offering of Iuda and Ieruſalem be pleaſant unto the Lord, as in the dayes of old, and as in the former yeares. And ſo by vowes, the Prophet Eſay meant, the ſpirituall worſhip which wee ſhall performe to the Lord under the goſpell.

Queſt. Whether may a man vow now under the goſpell or not?

Anſw. What things a man may vow under the Goſpell.He may vow thoſe things, quaſunt neceſſaria propter aliud, ſed libera in ſe. Example, a man is overtaken with wine, and hee is drunke; hee voweth abſtinence from wine, this vow may bee a lawfull vow: Firſt, if hee reſtraine it not to one certaine day:The conditions of a vowe under the Goſpell. Secondly, that he put no part of holineſſe in it; for the kingdome of God ſtandeth p. 181not in meat and drinke. Rom. 14.17. Thirdly, that hee place no merit in it: Fourthly, that it take not away his Chriſtian liberty, but onelyonly reſtraine the uſe of this liberty; this way when he uſeth his vow, hee maketh it a fence to the commandements of God.

A vow is a ſtraight obligation to binde us to God, marke the phraſe of the holy ghoſt. Pſal. 56.12. My vowes are upon me, that is, I am bound to doe this: the Hebrewes uſe this propoſition, Gual, ſuper, foreign Super me ſtint vota tuae o Deus. foreign hic notat of ficium, id eſt, teneor perſolvere votatua. Queſt.for the duties which we are to performe to any. Super nos eſt tradere eum in manum regis. 1. Sam. 23.20. this dutie lieth upon us, or wee are bound to doe it, ſo Nehem. 6.10. they are ſaid detineri voto, to be holden with their vow.

Whether doth a vow binde us more ſtrictly than an oath?

If it be a ſolemne vow, and an oath be interpoſed, Anſw. Whether an oath or a vowe doth binde more ſtrictly.which is the bond of the ſoule. Num. 30.3.4. Then the vow bindeth more then the oath; but if it bee a ſimple vow, then it bindeth not ſo ſtrictly as an oath: neceſſity looſeth a ſimple vow, but neceſſity breaketh not a mans oath; therefore a mans oath bindeth him more ſtraightly, then his ſimple vow.

Neceſſitie looſeth a ſimple vow,Neceſſitie breaketh a ſimple vow, but not an oath. the Rechabites vowed that they ſhould never lodge in houſes, but in tents; but neceſſity compelled them to breake this vow, when Nebuchadnezzar came to beſiege Ieruſalem. Ier. 35.

Whether is a thing better done with a vow, Queſt. or without a vow?

Thoſe things which God hath commanded in the ſcriptures to be done, Anſw. What things are better done with a vowe, and what not.when a vow is added to them they are better done then with a vow: But thoſe things which God hath left free to man, and hee hath not a certaine calling to doe them; it is better to doe them without a vow: when thou addeſt a vow to the thing which God commanded thee to doe, then thou doeſt offer both p. 182the tree and the fruit to the Lord; but when thou voweſt theſe things for which thou haſt no certaine calling, thou doeſt not offer the tree to the Lord, and the fruit he will not accept.

foreign Sacrificium retributionis a foreign retribuere, vel foreign pax.When the vow is vowed, we muſt ſtudy to performe it. Shillem is called ſacrificium retributionis; becauſe when they were in danger, they vowed, and when they were freed they performed it: this word cometh firſt from Shallam retribuere, and then from Shalum pax: becauſe when a man payeth his vowes to the Lord, then he getteth peace in his minde.

It is added, if it be not diſanulled by the ſuperior; for it is in the ſuperiours power to diſanull or approve the vowe the ſuperiours are, the husband to the wife, the maſter to the ſervants, and tutor to the pupils.

The husband may approve or diſanull the vowe of his wife.The husband when he heard the vow of his wife, and approved it, then it was called his vow. Hanna made a vow; 1. Sam. 1.11. but when her husband Elkana allowed it, it is called his vow. 1. Sam. 1.12. He went up to pay his vow. The vowes of the wives are called their husbands vowes.So when the husbands ſtood by and ratified the vowes of their idolatrous wives, they are called their vowes. Ier. 44.25. Num. 30.14. It was in the husbands power to diſallow the vow of his wife, vir ejus ſtabiliet illud, vel irritum faciet: the husband by his tacite conſent alloweth the vow of his wife, and ſhee might ſafely performe it; but if after that hee had holden his peace from day to day, and then afterward diſallow her vowed, then he ſhall beare her iniquity. Num. 30.15. Gnavonah, the affixe is in the feminine gender, becauſe his wife would have performed her lawfull vow,foreign iniquitas ejus, ſcilicet uxoris. but he taking upon him by his authoritie to diſanull her vow, then he beareth her iniquitie.

Druſius ex Pheſicta. 41.61.4.The parents might diſallow the vowes of their children; the Iewes ſay, they might diſanull the vow of the males, untill they were thirteene yeares of age and a day paſt, and of the maid untill ſhee was ten yeares of age and a day paſt; but the civill law ſaith, they may diſallow the vow of the male untill he was fourteene, and the maid untill ſhe was thirteen. There are two ſorts of vowes, reall vowes, and perſonall vowes,Votum Reale. Perſonale. reall vowes are ſuch as belong to the eſtabliſhing of the houſe or familie,What the reall vowes are and what the perſonall. and perſonall vowes are ſuch as belong to their perſon; reall vowes the parent may diſanull untill the children bee twenty five yeares, they give an example of this. If a childe ſhould vow to give ſo much land to a holy uſe, his father may diſanull this vow untill he be twenty five yeares of age; but if it be onelyonly a perſonall vow to abſtaine from ſuch and ſuch things, then the parent may but diſanull this vow of his ſonne, untill he be fourteene yeares of age.

Whether may a preacher diſanull the vowes of any of his congregation or not? Queſt.

If it bee a ſuperſtitious vow, Anſw. hee may tell his hearer that hee is not bound to keepe it,The preacher may not directly diſanull the vow of his hearer. but hee muſt not take upon him directly to diſanull ſuch a vow; for this were to uſurpe the priviledge of a husband, maſter, father, or tutor; a man hath vowed that he will drinke no wine, hee abſtaineth from wine along time, and falleth in a great ſickneſſe, the phyſitian cometh to him,Simile. and telleth him that there is no health for him, unleſſe hee drinke wine: The phyſitian doth nothing in this caſe, but ſheweth the man in what caſe he is, if hee drinke no wine; and ſo it is neceſſity here that looſeth the vow, and not the phyſitian: So the preacher may ſhew the neceſſity and expediencie of the looſing of the vow, but hee may not looſe the vow; for this is not a part of the keyes of the kingdome of God committed to his charge.

The Pope taketh upon him to diſpenſe with vowes,The Pope how he diſpenſeth with vowes. or to change vowes: Some vowes hee permitteth the p. 184Biſhops in their dioceſſes to diſpence with, and ſome he reſerveth to himſelfe to diſpenſe with them; and he permitteth the Prieſt onelyonly to abſolve them from excommunication at the houre of death, and thus hee abuſeth the keyes of the kingdome of God, applying them to thoſe things which are not ſpirituall.

Concluſion. The concluſion of this is; Vowes under the goſpell are no part of the worſhip of God: they erre then who thinke that they are as much bound by theſe vowes, as by the law of God; and the common people are as much miſtaken, who are more unwilling to breake one of theſe vowes, then to breake the commandements of God.

EXERCITAT. XI. Of Jephthes vow. Commandement III.

Iudg. 11.30. And Iephthe vowed a vow.

Three things to be conſidered in Iephthes vow.THere are three things to be conſidered in Iephthes vow, firſt, what moved Iephthe to vow this vow, and whether this vow was the cauſe of the victory or not? Secondly, how this vow is to be read? and thirdly, whether he ſacrificed his daughter or not?

Firſt, what moved him to vow this vow, ſome ſeparating the 29. and 30. verſes ſay,The opinion of Caietan concerning this vow. that the ſpirit of the Lord came upon Iephthe, and he paſſed over Gilead over to the children of Ammon, the ſpirit of the Lord came then upon him to goe againſt the children of Ammon, and here they make a reſt, And Iephthe vowed a vow, this p. 185beginneth a new ſentence, he vowed a vow of his owne head, (ſay they) but the ſpirit of the Lord was upon him to direct him to goe againſt the children of Ammon.

But the ſame ſpirit that moved him to goe againſt the children of Ammon, moved him to make his vow;Caietans opinion not likely. and this vow was the cauſe of the victory, for the text ſath, If thou deliver mine enemies into mine hand; then it ſubjoyneth, the Lord delivered them into his hands, and if the Lord had not granted this victorie for the vow,Iephthes vow was conditionall. Iephthe had not beene bound to performe this vow; becauſe he vowed this vow with a condition, if thou grant me this victorie, and then Verſe 36. it is added, Doe to me according as it hath proceeded out of thy mouth, for as much as the Lord hath taken vengance of thine enemies: God granted the victory not onelyonly for the prayer of the people, but alſo for Iephthes vow.he heard the prayers of the people and ſaw their afflictions, and granted the victory for their prayers, but hee granted it alſo for Iephthes vow, although there were many defects in it.

The ſecond thing to be conſidered, here,How the words are to to be read diſiunctive vel copulative. is how the words of the vow are to be read; ſome reade the words with a copulative and not disjunctive conjunction; and they ſay, a disjunctive hath place onelyonly where two things are oppoſite under the ſame gender, but wee ſpeake not ſo of thoſe where the one is comprehended under the other. Example, of the firſt, hee who curſeth his father or his mother, here are two diſtinct perſons oppoſite under the next gender. Exod. 21.17. Mat. 15.4. So he who toucheth this man or his wife. Gen. 26.11. But we ſay not this way; this is a living creature, or a man; becauſe the one comprehendeth the other, for every living creature is a man. So it ſhall ſurely bee the Lords, [and] I will offer it in a burnt offering, and not; [Or] I will offer it: for whatſoever was offered in a burnt offering, was the Lords; therefore it muſt be read (ſay they) it ſhall ſurely bee the Lords, and I will offer it for a burnt offering.

p. 186Piſcator.Others make the difference betwixt theſe two members after this manner, that he promiſed to conſecrate to the Lord whatſoever met him firſt, whether it were dogge or aſſe, for ſuch he might have redeemed by the law. Levit. 27.11. and the latter part of the vow, I ſhall offer it in a burnt offering: had this condition annexed to it; If it be a creature fit for ſacrifice.

Obj. Thoſe who alledge that hee ſacrificed her, ſay that there was no example at this time of vowing virginity, for it was holden a curſe in Iſrael to want children, therefore Elizabeth ſaid, the Lord hath taken away my reproach. Luc. 1.25. and Pſal. 78.63. Their virgins were not praiſed, Anſw. that is, they were not married.

There was no command…ment to ſacrifice their children.As they had no example to vow virginitie in thoſe times, farre leſſe had they any example or command to ſacrifice their children: Iephthes vow was a raſh vow, and much ignorance in it of the law of God, for Levit. 27.11. The Lord commandeth that if a man vow a female,Much ignorance of the law in Iephthes vow. that her eſtimation ſhall bee thirtie ſhekles, and that he may redeeme the female for ſo much, and as he is to be blamed for his ignorance; ſo for his raſhneſſe in vowing this,I…phthe intended chiefly that his daughter ſhould live a ſolitarie life, and accidently onelyonly to live a virgin. in that he neither adviſed with Prieſt nor Levite for the ſpace of two moneths: and it may be ſaid farther, that virginitie was not the chiefe thing that hee intended here in his vow, but onelyonly a ſolitary life, that ſhee ſhould bee ſeparated from the ſocietie of others, which of neceſſitie muſt inferre virginity: if hee had vowed a ſonne to the Lord, hee might have beene the Lords, and have beene married alſo: as Samuel was conſecrated to the Lord, and yet he was married; and a woman conſecrated to the Lord muſt follow her husband; but Iephthes daughter not being married, hee conſecrateth her to the Lord to live in a ſolitarie place: So that he intended a ſolitarie life for her principally, and virginity but accidentally.

p. 187The third and chiefe thing to be conſidered here,Whether Iephthe ſacrificed his daughter. is this, whether did Iephthe offer his daughter or not? the whole queſtion dependeth upon the tranſlation of this word. Verſ. 40.foreign The daughters of Iſrael went out yearly to lament her, the Seventy readeth it foreign and the Chaldee Lealaab, ad lugendum: but they might lament her yearely, ſhe being alive; becauſe ſhe lived ſuch a ſolitarie life. The reaſon why they tranſlate it, To lament her, foreign a foreign Draco. foreign pro foreign non eſt gerundium ex duplicantibus ſed ex quie ſcentibus Lamed He, eſt igitur gerundium Piel ut foreign, thema eſt foreign confabulari.was, becauſe they derived Letannoth from Tanan, and hence cometh Tanim draco, becauſe the dragon maketh a pitifull mourning when ſhe cryeth. Micah 1.8. I ſhall lament like a dragon. So Iob. 30.25. I was a brother to the dragons, Letannim pro letanninim: but Letannoth here is derived from Tanah narrare. So Iudg. 5.11. Ietannu, narrabunt juſtitias Domini, it ſhould be tranſlated then, ad colloquendum, and Pagninus, and Arias Montanus tranſlate it ſo to comfort her; the Hebrew gloſſe hath it ad loquendum ad cor ejus, ad conſolandam eam; foreign Ad confabulandum cum ea.and Kimchi in his commentary, Lehaſhihhah, ad confabulandum cum ea, which Iunius followeth, and the Tigurin, to talke with her, or wee may read it, ut narrant res laetas, to tell her good newes, or glad tidings.

The concluſion of this is,Concluſion. the Lord accepteth of Iephthes vow; although there were many infirmities in it, yet by faith he pleaſed God. Heb. 11.32.

p. 188EXERCITAT. XII. Of Davids vow. Commandement III.

Pſal. 132.2. He ſware unto the Lord and vowed unto the mighty God of Iacob; ſurely I will not come into the tabernacle of my houſe: nor goe up into my bed. I will not give ſleep to mine eyes, &c.

DAvid ſeeing the arke of God ambulatorie, and having no reſting place, but now in this place and now in that,The cauſe which moved David to vow. when he himſelfe had gotten reſt from all his enemies, hee intendeth to build a temple for the Lord; and hee maketh a vow, neither to come into his new houſe, nor aſcend up into his bed, nor to give ſleepe unto his eyes; nor ſlumber to his eye lids, untill he finde out a place for the Lord to dwell in.

When David wrote this pſalme.This pſalme was written by David when the arke was carried from the houſe of Obed-edom. 1. Chron. 15. We heard of it at Ephrata, What is meant by Ephrata.that is, in the citie of Ephraim. Verſ. 6. where the Prophet maketh an alluſion betwixt Ephraim and Ephrata; and he ſaid, we heard it in Ephrata, that is Shiloh, where the arke remained a long time; and therefore it is called the houſe of God. Iudg. 20.18. And we found it in the fields of the wood, that is, in Kiriath-Iearim: before he heard of it in Shiloh, but now he found it in Kiriath-jearim in the houſe of Aminadah, and ſo hee carried it to Ieruſalem, and purpoſed there to build an houſe for it; becauſe it had dwelt long in tents which were not firme but moveable: but after that hee was forbidden by the Prophet to build the temple, and p. 189that his ſonne Salomon was to build the temple,David dedicateth this pſalme to be ſung at the bringing of the arke into the temple. David dedicateth this pſalme to bee ſung when the temple ſhould be built; and therefore he calleth it a pſalme of degrees, for it was the pſalme which they ſung upon the thirtenth degree as they aſcended into the temple;Why called pſalmes of degrees, for there are twelve pſalmes of degrees going before: and David who had the whole forme of the temple revealed unto him, ſaw theſe degrees as well as the reſt of the temple.

How could David vow that he would never give ſleepe to his eyes, untill he had built the temple? Queſt.

The ſcripture ſpeaketh after the common manner, Anſw. The ſcripture ſpeaketh after the manner of men.not that hee ſhould not ſleepe at all; but that ſcarce hee ſhould take a nappe, or that he ſhould not ſleepe ſoundly, or take his reſt kindly untill hee had built the temple. So it ſpeaketh after this manner. Iob. 7.13. They ſate downe with him upon the ground ſeaven dayes and ſeaven nights; not that they ſate all this time, but the moſt part of this time they ſate upon the ground.

But how performed hee this vow, Queſt. ſeeing he was forbidden to build the temple?

The Lord who appeared to Nathan that ſame night releaſed his vow, Anſw. How David performed this vow.and ſhewed him the patterne how the temple ſhould bee built; David gathered materials for the building of the temple; but the particular place was not revealed unto him where it ſhould bee built▪ hee fought many battels with the Philiſtims, he committed adultery, and numbered the people; then the angell of the Lord killed ſo many thouſand of them, and where the angell ſtood, and held his hand over the floore of Arauna the Iebuſite, there Gad the Prophet ſhewed him the particular place where the temple ſhould be built.

David is rewarded two manner of wayes for this vow.David is richly rewarded for this vow. Firſt, a ſonne is promiſed to him, as if the Lord ſhould ſay to him; Thou promiſedſt to build an houſe to mee; p. 190therefore I ſhall build thee an houſe, that is, I will give thee a poſterity to ſucceed unto thee in thy throne: So Exod. 1.17. The Lord built them houſes, that is, he gave them children. So hee that will not build his brothers houſe. What it is to build the houſe.Deut. 25.19. that is, raiſe up ſeed to him.

The ſecond part of the promiſe is this, that the ſonne which was to come out of his loynes ſhould build the temple, and that Ieſus Chriſt who was alſo to come of him ſhould build the ſpirituall temple; and this vow of David was ſo acceptable to God,God promiſeth a protection to the temple for Davids cauſe. that hee promiſed a protection to the temple and to Ieruſalem; not onelyonly for Salomons ſake who built the temple, but alſo for Davids ſake. 2. King. 19 34. I will defend this cittie, and ſave it for thine owne ſake, and for thy ſervant Davids ſake.

Concluſion 1 The concluſion of this is, ſuperiours and parents ſhould be carefull to continue the meanes of Gods worſhip to their poſterity, as David did to Salomon.

Concluſion 2 Secondly, the vowes of the inferiours are null when they want the approbation of the ſuperior: ſo was Davids vow here, he was not bound to keepe it, becauſe the Lord did not approve it.

Concluſion 3 Thirdly, children are bound to performe the reall vowes of their fathers; as here Salomon was bound to build the temple which David had vowed.

Concluſion 4 Laſtly, the Lord reſpecteth in a vow as much the intention of the heart, as he doth the vow it ſelfe.

p. 191EXERCITAT. XII. Of the puniſhment for the breach of this Commandement. Commandement. III.

Exod. 20.7. For the Lord will not hold him guiltleſſe that taketh his name in vaine.

HE will not hold him guiltleſſe, the Hebrewes ſpeake leſſe and underſtand more, Prov. 17.21.The Hebrewes expreſſe the leſſe and underſtand the more. The father of the fooliſh rejoyceth not: that is, hee is very ſad. So Prov. 24.23. It is not good to accept perſons in judgement: that is, it is very evill. So Exod. 20.7. Hee will not hold him guiltleſſe that taketh his name in vaine: that is, he will cerly puniſh him.

He will not hold him guiltleſſe. Guilt is the obligation to the puniſhment.Sinne is the tranſgreſſion of the law, and guilt is the obligation to the puniſhment for the tranſgreſſion of the law; and it is expreſſed; by fearefull names in the Scripture, as by blood, by debt. By blood, Thy blood be upon thine owne head. 2.Guilt expreſſed by ſundry fearefull names. Sam. 1.10. for as it is a fearefull thing for a man that is challenged for ſhedding of blood, if the blood be found upon him, as it was upon Ioabs girdle, and his ſhoes, when hee killed Abner and Haſael. 1. King. 2.5. to come in before a Iudge: ſo it is for a ſinner to come in before the Lord, and the guilt upon him.

So the Scripture expreſſeth this guilt this wayes.Simile. Let his iniquitie returne upon his owne head, Pſal. 7.16.How iniquity returnes upon the head of the wicked. VnderUnder the law, when a man confeſſed his ſinnes, all the guilt was laid over upon the beaſt, and it was killed for the man, but hee that was an obſtinate ſinner, and continued p. 192in his diſobedience; the guilt was not laid vponupon the beaſt, but returned upon his owne head, and hee died for it.Guilt expreſſed by debt. So this guilt is expreſſed by debt, and not by little debt, but by talents, and that many talents, Matt. 18.24. and Matt. 6.2. foreign, Hee is in danger, or indebted to the Councell. And contrary to this is, Not to impute ſin. Rom. 5.13. To cover ſinne, Pſal. 32.1. and To blot out ſinne, Pſal. 51.1.

Sinne, guilt and puniſhment goe together.Sinne the tranſgreſſion of the law, and guilt the obligation to the puniſhment for the tranſgreſſion, and the puniſhment goe together: but many are affraid of the puniſhment, who neither are afraid of the ſinne, or of the guilt of it:How ſinne findeth out a man. but where the guilt is, there the puniſhment will finde them out. Num. 32.23. Your ſinne will finde you out. Sinne leaveth ſuch a ſent behinde it, that even as the dogge findeth out the hare by the ſent; ſo doth the puniſhment finde out the guilty man by the guilt. The ſinne paſſeth away, but the guilt remaineth, Ioſh. 22.17. Wee are not cleanſed from the iniquity of Baal-peor unto this day.

Sometimes againe the guilt is pardoned, although the ſinne remaine;Sometimes the guilt is pardoned although the ſinne remaine. as the guilt of the ſinnes in the children of God is taken away, yet concupiſcence remaineth in them. There is Materiale in peccato, and formale; the formall which is the obligation to the puniſhment is taken away from the children of God, although the materiall part remaine ſtill, Ier. 50.20. In thoſe dayes, and in that time, What the materiall, and what the formall part in ſinne.ſaith the Lord, the iniquitie of Iſrael ſhall be ſought for, and there ſhall be none; and the ſinnes of Iudah, and they ſhall not be found: for I will pardon them whom I reſerve. and Rom. 8.1. There is no condemnation to them that are in Chriſt. There is ſinne worthy of condemnation, but the Lord pardoneth it. When a Magiſtrate giveth over his place, here formale reſpectivum deſinit, Simile.men reſpect him no more as a Magiſtrate, p. 193but yet hee remaineth ſtill a man: ſo this foreign, or concupiſcence remaining after baptiſme in the child of God, is ſinne; but the relation, the guilt, which is the obligation to the puniſhment, is taken away; manet vitium, ſed tollitur judicium. Ceſſat foreign, ſed reſtat foreign. That irregularity or breach of the law remaineth ſtill in the child of God, although the Lord puniſh him not for it.

Againe there is an actuall guilt,Reatus Actualis. Potentialis. and a potentiall guilt in ſin; the actuall guilt is taken away from the ſins of the juſtified; but the potentiall guilt is ſtill in them: the matter may be cleared by this example,The actuall guilt taken away from the ſinne of the godly but the potentiall remaineth. there were ſerpents in the wilderneſſe which ſtung the Iſraelites to death: there was a viper upon Pauls hand which hurt him not, and there was the braſen ſerpent in the wilderneſſe lift up on a pole. The ſinnes of the wicked are like the ſerpents that ſtung the Iſraelites to death; the ſinnes of the children of God are like a viper upon Pauls hand,Simile. although it had a ſting in it, yet it was reſtrained by the power of God, that it could not hurt him: ſo the guilt is taken from the ſinnes of the children of God, that they have no power to ſting them: as the viper had no power to ſting Pauls hand: but in heaven there ſhall be no ſting at all, neither potentiall, nor actuall to hurt the children of God, as there was neither actuall power, nor potentiall in the braſen ſerpent to hurt.

Sinne when it is not imputed muſt be tranſferred upon another,Where the guilt is, there the puniſhment will follow. and it is puniſhed upon that perſon upon whom it is transferred and where the guilt is, there the puniſhment followeth.

If it be ſaid, Object. that equitie requireth that the guilty be puniſhed who hath tranſgreſſed, how can the guilt then be transferred vponupon another.

This is the naturall part of the law, Anſw. that ſinne be puniſhed; but this is not the naturall part of the law that p. 194ſinne be puniſhed this way:What eſſentiall and what accidentall to juſtice. for as this is eſſentiall to the nature of man, that he be a living ſoule; but this is onelyonly accommodatum natura, or fit for the nature of man, that hee have the uſe of his right hand; but it followeth not alwayes that he hath the uſe of his right hand: ſo this is eſſentiall to juſtice, that ſinne be puniſhed; but this a thing fitting only, but not eſſentiall, that it be puniſhed this or that way.

The ſupreme Iudge in puniſhing, remitting or transferring ſinne upon another doth not contrary to the law.The ſupreme Iudge, when hee uſeth the mitigation of the law; when hee changeth the offenders heart, and breaketh off the courſe of ſinne in him, and when hee puniſheth another for him, who doth willingly undergoe the puniſhment, and when hee exacteth the rigour of the law in thoſe who continue in their ſinnes; in none of theſe he doth contrary to the law.

Foure wayes of proceeding in judgement.And that wee may underſtand this the better, let us obſerve that a Iudge proceedeth foure wayes in judgeing. Firſt, hee proceedeth ſometimes foreign, according to the ſtrict rigour of the law, that hee will puniſh the perſon in whom the ſinne is found. Secondly, hee proceedeth ſometimes foreign, according to the mitigation or favourable interpretation of the law. Thirdly, hee proceedeth ſometimes foreign, above the law. And laſtly, foreign, againſt the law. Example, Zaleucus made a law, that the adulter ſhould loſe both his eyes; his ſonne committeth adultery,The ſtrict rigour of the law. if Zalencus ſhould have pulled out both the eyes of his ſonne, that had beene foreign, according to the ſtrict rigour of the law. Secondly, if hee had ſpared both his eyes,Againſt the law. that had beene foreign, againſt the law. Fourthy, when hee ſpareth one of his eyes,The mitigation of the law. that was foreign, according to the mitigation of the law. Thirdly when hee found out this remedie,Above the law. that one of his owne eyes ſhould be pulled out, and one of his ſonnes eyes, this was foreign, above p. 195the law. The law would never have dreamed of this midſt, but it came of the clemencie of the king to ſpare one of his ſonnes eyes; but that juſtice might have place, and the law ſatisfied, hee will have two eyes pulled out.

But if wee will looke more nearely unto this,It was not an act of perfect mercy or juſtice in Zaleucus in ſparing one of his ſonnes eyes, and pulling out one of his owne. it was neither juſtice nor mercy properly; for if it had beene perfect mercy, both his ſonnes eyes ſhould have beene ſpared; and if it had beene perfect juſtice, both his eyes ſhould have beene pulled out.

Now to apply this to the matter in hand, the ſoule that is guilty ſhall die, now if all who are guilty were condemned, this were according to the rigour of the law. Secondly, if hee ſhould abſolve and quit all, this were contrary to the law. Thirdly, when hee concluded that he would ſave ſome, this is a mitigation of the law. Fourthly, when hee findeth out this remedy to pardon ſome, and to ſatisfie the law by his ſonne who was willing to undergoe the guilt for them;Why God puniſheth ſome and ſpareth others. this is above the law: there is a pardon granted here, and yet the puniſhment not remitted, the pardon is granted to ſome that they may ſtudie the more to keepe the law, and the ſinne is puniſhed in others, that Gods juſtice may be fully ſatisfied.

When the guilt is taken from the ſinne, it is transferred upon Chriſt; and hee muſt undergoe the puniſhment to ſatisfie the law; becauſe he hath given his word for us.

All ſinne hath guilt with it naturally,The ſinne of ſwearing hath a fearefull guilt with it. but eſpecially this ſinne of ſwearing; for if a man ſhall anſwer for every idle word at the day of judgement, Matt. 12.36. much more ſhall hee give account of his idle and blaſphemous oathes. In that viſion of Ezekiel cap. 2.10. Hee ſaw a rowle which had written in it lamentations, mourning and woe. And in that viſion of Zachariah. cap. 5. p. 196The roule was twenty cubits in length, Swearing bringeth the curſe and judgement of God upon men.and ten inbreadth, which would containe a great number of lamentations, mourning and woes, all theſe light upon the houſe of the ſwearer and blaſphemer.

The concluſion of this: Ecclus 23.9. accuſtome not thy ſelfe to ſwearing, neither uſe thy ſelfe to the naming of the holy one, for a man that uſeth ſwearing, ſhall be filled with iniquitie, and the plague ſhall not depart from his houſe. The ſinne of ſwearing bringeth the judgement and the curſe of God upon a mans ſelfe and his familie, and likewiſe upon the whole land, Ier. 23.10. So becauſe of ſwearing the land moarneth, and the pleaſant places of the wilderneſſe are dryed up.