The Sum of Christian Religion, Catechism · Part 3 · Question 102
Queſt. 102. Is it lawfull to ſweare by Saints or other creatures?
Anſw. No. For a lawfull oath is an invocation of God, whereby we deſire that he, as the onelyonly ſearcher of hearts, beare witneſſe unto the truth, and puniſh the ſwearer, if he wittingly ſweare falſlya1 Cor. 1.23. Rom. 9.1.. But this honour agreeth to no creaturebMat. 5.34, 35, 36. James 5.12..
The Explication.
In theſe two queſtions the doctrine touching ſwearing is expounded and ſet downe at large.
OF AN OATH, OR SWEARING. The chiefe queſtions concerning an oath or ſwearing, are,
1. What an oath is.
2. By whom we are to ſweare.
3. Whether a Chriſtian may ſweare.
4. Of what things we muſt ſweare.
5. Whether all oathes are to be kept.
The three laſt appertaine to the declaration of the 101. Queſtion of the Catechiſme: the two former belong to the declaration and unfolding of the 102. Queſtion.
1. What an oath is.
AN oath is oftentimes underſtood and taken in Scripture for the whole worſhip of God: The word Oath ſignifieth, 1. Gods whole worſhip. Deut. 10.10. Eſa. 19.18. & 45.23. & 65.16. Jerem. 12.16.as it is ſaid of the worſhip of God in the Old Teſtament; Thou ſhalt ſweare by his name. In that day ſhall five Cities in the Land of Egypt ſpeake the language of Canaan, and ſhall ſweare by the Lord of Hoaſts. Every knee ſhall bow unto me, and every tongue ſhall ſweare by me. And of the worſhip of God in the New Teſtament: He that ſhall bleſſe in the earth, ſhall bleſſe himſelfe in the true God, and he that ſweareth in the earth, ſhall ſweare by the true God. If they will learne the waies of my people, to ſweare by my Name; then ſhall they be built in the middeſt of my people. The reaſon is, becauſe by whom we ſweare,2. An eſpeciall invocating of God to give witneſſe to the truth, and puniſh the wi…full fa…ſe. ſwearer. 2 Cor. 1.23. the ſame we profeſſe to account for God. But properly an oath is an Invocating on God, whereby is deſired that God, who is the viewer of the hearts, would give teſtimony unto the truth, and puniſh him that ſweareth, if wittingly he deceive. So doth the Catechiſme define it, and the definition is deſumed or borrowed from that forme of ſwearing which the Apoſtle uſeth: I call God for a record unto my ſoule, that to ſpare you, I came not as yet unto Corinthus. It is ſaid in the definition, that God would give teſtimony; namely, by ſaving and doing good to him that ſweareth, if he ſweare aright: but by puniſhing and deſtroying him, if he wittingly deceive. For an Oath was ordained by God, that it might be the bond of truth between men, and a teſtimony or record that God is the Author and defender of the truth.
2. By whom we muſt ſweare.
WEe muſt ſweare by the name of the onelyonly true God:Five cauſes why we muſt ſweare by God alone, Gods Commandement. Deut. 10.20.Becauſe God hath commanded us to ſweare by him onelyonly, as he alone is to be feared and worſhipped. Thou ſhalt feare the Lord thy God, thou ſhalt ſerve him, and thou ſhalt cleave unto him, and ſhalt ſweare by his name. Gods prohibition of ſwearing by any other beſides himſelfe.God expreſly forbiddeth, that we ſweare by any other name: Ye ſhall make no mention of the name of other gods. Becauſe an Oath is a kind of invocation, which invocation is due to God only.God will have invocation to be uſed to himſelfe onelyonly, and he condemneth ſuch as in their oathes joyne the creatures with God. Now an Oath is a kinde of invocation of God, as appeareth out of the definition thereof. Becauſe God only is the viewer of hearts.An Oath doth give and aſcribe unto him by whom we ſweare, the inſpection and viewing of hearts, infinite wiſdome, and knowledge of all things, preſence in all places, &c. (And indeed, infinite wiſdome, and the ſearching of hearts is required in him by whom we ſweare, becauſe in oathes we treat not of manifeſt matters, or whereof there is good evidence; but of hidden and uncertaine difficulties, and in which he onelyonly can judge whether men deceive who is the beholder of hearts.) But God alone is the ſearcher of hearts, omniſcient, and every where preſent. Hence iſſueth a proofe that Chriſt is true God, and that we are to ſweare by him;John 2.24, 25. 1 Cor. 2.10. Becauſe he knoweth all men, and hath no need that any ſhould teſtifie of man: for he knoweth what is in man. So alſo is it ſaid of the holy Ghoſt, The ſpirit ſearcheth all things. Becauſe God alone is omnipotent, and executor of puniſhment.By whom we ſweare, unto him we give and aſcribe the execution of puniſhment, and unto him we attribute omnipotency, as whereby he muſt maintaine the truth, and puniſh him that lyeth. But God alone is omnipotent and executor of puniſhment:Mat. 10.28. Feare ye not them which kill the body, but are not able to kill the ſoule: but rather feare him which is able to deſtroy both body and ſoule in hell. Men cannot be revengers of perjury, becauſe ſuch as ſweare falſely eſcape the judgement of men, ſeeing men are not the intelligencers of mens hearts, to ſee whether they who ſweare, deceive or no; or becauſe perjured perſons are ſometimes mightier then that they may be drawne to puniſhment by men. Hence followeth it, that ſuch oathes that are ſworne by Saints or other creatures are Idolatrous, and forbidden of God.
Object.Gen. 41.15. But Joſeph ſware by the life of Pharaoh: Therefore it is lawfull to ſweare alſo by man or creatures. Anſ. Some grant that he ſinned in ſo doing, namely, that he erred, following the cuſtome of the Gentiles, who were wont to ſweare by Kings, that thereby he might keep cloſe from his brethren who he was: but we may make anſwer othewiſe alſo; namely, that it was not properly an Oath, but only an aſſeveration made for to ſhew the evidence of the thing, comparing it with a thing which was certaine and evident: ſo that the tenure and meaning of ſuch aſſeveration is, that thoſe things which are avouched, are as certaine, as that man certainely liveth, whom he aſſevereth to live; namely, as being knowne, and yet living: or ſo certaine as he, who aſſevereth, certainely wiſheth that man to live, whom he nameth. So alſo ſhall the meaning of Joſeph's aſſeveration be, As Pharaoh liveth; that is, as truely as Pharaoh liveth, or is in ſafety, or as truely as I wiſh him to live, and to be in ſafety, ſo truly ſay I theſe things. The ſame ſenſe and meaning is to be rendred of the like aſſeverations: as the aſſeveration of Hannah, 1 Sam. 1.26. & 17.55. & 20.3.25.26.As thy ſoule liveth my Lord, namely Ely: and of Abner, As thy ſoule liveth O King, meaning Saul: and of David, As the Lord liveth, and as thy ſoule liveth, ſpeaking to Jonathan: And of Abigail, As the Lord liveth, and as thy ſoule liveth, ſpeaking to David.
3. Whether a Chriſtian may ſweare, or take a right and lawfull oath.
Foure cauſes why we may take a lawfull oath.THat a Chriſtian may without breach of piety ſwear by the name of God; namely, if the Magiſtrate exact an oath at his hands, or otherwiſe if neceſſity ſo require, is here proved by foure arguments: Gods glory.That Gods glory may thereby be advanced: For truth, and the manifeſtation thereof, is a thing glorious unto God. Mans ſafety.That the ſafety of others may thereby be procured: For our ſafety conſiſteth in the truth, eſpecially in that heavenly truth. Authority of Gods word.Becauſe a lawfull oath is authoriſed by Gods word. Example of the ancient Church. Exception of Anabaptiſts and the refutation thereof.Becauſe it hath been heretofore rightly taken by the Saints of God. Here the Anabaptiſts except againſt us; ſaying, that of ancient it was lawfull for the Fathers in the Old Teſtament under the Law to ſweare, but it is prohibited us in the New Teſtament. Therefore to the former reaſons we are to adde theſe for proofe of the contrary unto their opinion. Chriſts ratification of it in the New Teſtament. Mat. 5.17.Chriſt ſaith, I am not come to deſtroy the Law, but to fulfill it. Now he ſpeaketh this of the Morall Law, whereunto an oath belongeth. Therefore the taking of an oath was not repealed by Chriſt. It is a part of Gods Morall worſhip.The Morall worſhip of God is perpetuall. But a lawfull oath is a part of the Morall worſhip of God, for it is an invocating of God. Therefore it is perpetuall. The Prophets call it ſo. Eſay 65.16.The Prophets deſcribing the worſhip of the new Church, terme it a ſwearing by the name of God. He that ſweareth in the earth ſhall ſweare by the true God. Therefore the new Church may ſweare by the name of the true God. It is a ſeale of faith and truth, and a deciding of debates. Heb. 6.16.The confirming of faith and truth, and the deciding of debates is profitable, lawfull and neceſſary for Church and Commonwealth, and glorious unto God. But an oath is a confirmation of faith and truth, and a deciding of debates: An oath for confirmation is an end of all ſtrife. Therefore an oath is not onelyonly lawfull for Chriſtians, but alſo neceſſary. Example of Chriſt and the Saints in the New Teſtament. Mat. 5.18. Rom. 1.9. Rom. 9.1. 2 Cor. 1.23. Phil. 1.8. 1 Theſ. 2.10.We have herein the example of Chriſt and the Saints in the New Teſtament. For, Chriſt himſelfe not once, but often uſed a forme of ſwearing for confirmation of his doctrine; Verily, Verily, I ſay unto you: And Paul in the ſame caſe often interpoſeth an oath: God is my witneſſe, whom I ſerve in my ſpirit, in the Goſpell of his Son, that &c. I ſay the truth in Chriſt, I lye not, my conſcience bearing me witneſſe in the holy Ghoſt. I call God for a record upon my ſoule, &c. God is my record, how I long after you all. Ye are witneſſes, and God alſo, how holily, and juſtly, and unblameably we behaved our ſelves among you. Theſe, and the like arguments and examples do ſufficiently ſhew, that doubtleſſe, To ſweare lawfully, is granted unto Chriſtians, even now alſo in the new Covenant.
The Anabaptiſts object againſt us that ſaying of Chriſt: Object. But I ſay unto you, Mat. 5.34, 35, 36, 37.Sweare not at all: neither by heaven, for it is the throne of God; nor yet by the earth, for it is his foot-ſtoole; neither by Jeruſalem, for it is the city of the great King; neither ſhalt thou ſweare by thine head, for thou canſt not make one haire white or black. But let your communication be, Yea, Yea; Nay, Nay. For whatſoever is more then theſe, cometh of evill. James 5.12.And that of James: Before all things, my brethren, ſweare not, neither by heaven, nor by earth, nor by any other oath: but let your Yea, be Yea; and your Nay, Nay; leſt ye fall into condemnation.
Anſw. That by thoſe places alledged, not all oathes, but raſh and unneceſſary oathes are forbidden, is manifeſt both by conference of other places and examples of the Old and new Teſtement, and eſpecially by the purpoſe and ſcope of Chriſt; who, freeing the true meaning and ſentence of the law from the corruptions of the Phariſees,Two ſorts of oathes. 1. Direct. 2. Indirect. Both theſe oathes are here forbidden. and taxing their hypocriſie, ſheweth, that by the third Commandment is condemned not onelyonly all perjury, but alſo all raſh oathes, ſuperfluous and unneceſſary: and in them not only thoſe that are direct oathes, in which the name it ſelfe of God is expreſſed; but alſo indirect or oblique oathes, in which the name of God is underſtood, being diſſembled and cloaked by uttering in place thereof the names of creatures. For ſuch kind of oathes were then commonly uſed in ordinary and dayly ſpeech: and hypocrites,A twofold profaneneſſe iſſuing out of the Phariſees accuſtomed ſwearing by creatures. who did exerciſe thoſe indirect or oblique formes of ſwearing, By the Temple, By the Altar, By Heaven, &c. excuſed them, 1. As if, ſwearing on this wiſe, they profaned not the name of God, inaſmuch as they expreſſed not the name of God in their oath. 2. As if they were not perjured and forſworne, if when they expreſſed not the name of God in their oath, they afterwards brake their faith and oath given in that indirect forme of ſwearing: But Chriſt ſheweth, that even then alſo the name of God is ſworne by, when heaven and earth is named; becauſe there is no part of the world, no creature, wherein God hath not engraven ſome worke of his glory. And when men ſweare by heaven and earth,Why we are ſaid to ſweare by God, when we ſweare by creatures. in the ſight and hearing of the framer of them both, the religion of the oath is not in the creatures by whom they ſweare, but God himſelfe onelyonly is called to record and for a witneſſe, by the citing of theſe ſymboles and badges of his glory. Neither doth God ſtick in the words, but reſpecteth the mind of him that ſweareth: neither doth the honour or diſhonour of Gods name conſiſt ſo much in the naked and bare letters and ſyllables, as in the ſentence and meaning of thoſe ſignes and ſymboles; like as Chriſt alſo teacheth the ſame in expreſſe words, Matthew 23.Mat 23.16, 17. &c. which words are to be conferred with this place which now we have expounded. The meaning of S. James in the place alledged out of his Epiſtle, is alſo all one with the meaning of Chriſt already expreſſed. Repl. But Chriſt ſaith: Sweare not at all. And James ſaith: Nor by any other oath. Therefore all oathes are forbidden amongſt Chriſtians. Anſw. Here is a fallacy of Compoſition; namely, a miſ-joyning of words in this clauſe, or ſentence, which are not to be joyned together. For that particle, at all, is referred to the diverſe formes of raſh ſwearing, which the Phariſees averred to be lawfull, not to the very word of ſwearing it ſelfe: as if he ſhould ſay, Sweare not falſly, or raſhly at all; to wit, neither directly, nor indirectly. So ſaith S. James, nor by any other oath, to wit, raſh, or falſe; by naming of certaine kinds whereof, he ſheweth that all ſuch like are forbidden. Elſe ſhould Chriſt himſelfe offend againſt his owne commandement,Mat. 5.37. whereas he here ſaith: Let your communication be Yea, Yea; and Nay, Nay: and yet elſe-where oftentimes, in his moſt grave and reverend ſpeech and doctrine, uſeth this aſſeveration, Verily, Verily, I ſay unto you. Likewiſe elſe ſhould James condemne Paul, who by an oath tooke God to witneſſe unto his ſoule: and the holy Ghoſt ſhould contradict himſelfe in condemning all manner of oathes by James, and commending an oath by another Apoſtle as a ready remedy, profitable, and neceſſary for the preſervation of humane ſociety, to determine and end all ſtrifes and controverſies, from which in this frailty mans life cannot be free. Repl. 2. The permiſsion of oathes in Scripture, and the examples of ſuch as have taken them, concerne publique oathes onelyonly, that is, ſuch as are given and taken in ſome publique behalfe: Therefore at leaſt private oathes, ſuch as paſſe betweene private men, are wholly forbidden. Eſay 65.16. Jer. 4.2.Anſ. 1. We deny the Antecedent, becauſe this reſtraint is not only not found ſpecified in theſe grants and examples in Scripture, but farther alſo can have no places in either of them, as the view and ſcanning of the places doth prove. 2. There are manifeſt examples of a private oath, as of Jacob and Laban, Boos, Abdias, Abigail and David. 3. The ſame is proved alſo by the end of an oath: for the end thereof, which is the confirming of faith and truth, and the deciding of debates, belongeth privately alſo to all Chriſtians; and therefore ſo doth an oath it ſelf alſo, whereby we confirme and eſtabliſh faith and truth.
4. Of what things we are to ſweare: or, what oathes are lawfull: and, what oathes are unlawfull.
Lawfull oathes.THoſe oathes onelyonly are lawfull, which diſagree not with Gods word, and which are taken of things true, certainely knowne, lawfull, poſsible, weighty, neceſſary, profitable, and worthy of ſuch and ſo great a confirmation; that is, ſuch as require a confirmation by oath, for the glory of God, and ſafety of our neighbour. Of theſe only muſt we ſweare.Unlawful oathes. Ʋnlawfull oathes, are ſuch as are contrary to Gods word, and are taken of things either falſe, or uncertaine, or unlawfull, or impoſsible, or light and frivolous. Of ſuch things we may not ſweare. For he that ſweareth of things that are falſe, maketh God witneſſe of a lie: He that ſweareth of uncertaine things, ſweareth with an evill conſcience, and with a contempt of God, when as he dareth to make God a witneſſe of that thing, which he knoweth not whether it be a truth, or a lie: and he that ſo ſweareth, it is all one to him whether he make God witneſſe of a lie, or of a truth: and withall he deſireth, that either God will beare witneſſe to a lie, or if he will not be accounted the witneſſe of a lie, that then he will puniſh him that ſweareth. He that ſweareth of unlawfull things, maketh God both a favourer and an approver of that which he hath forbidden in his law, and ſo he maketh God contrary to himſelfe; becauſe he deſireth God to puniſh him, if he doe that which God commandeth; or if he doe not that which God hath forbidden: and furthermore, either he hath a purpoſe to doe againſt Gods commandement, or if he ſwear in earneſt, he alledgeth God for a witneſſe of a lie. He that ſweareth of impoſſible things, either is mad, or mocketh and derideth God and Men; ſeeing he cannot have an earneſt purpoſe of performing that which he ſweareth; or ſweareth hypocritically, and ſo ſweareth of a lie: namely, he ſweareth that he will doe that, which neither he will doe, neither ſhall at all be done. He that ſweareth lightly, ſheweth no reverence that he hath of God; and he that doth eaſily ſweare, doth eaſily alſo forſweare. But the principall and chiefe cauſe of an oath ought to be, 1. The glory of God.Two principall cauſes to be reſpected in ſwearing. 2. The ſafety and welfare, as well private as publike, of our neighbours. Object. Of uncertaine things we may not ſweare. Things to come, ſuch as thoſe are which men promiſe to performe, are uncertaine: Therefore we muſt not ſweare of things to come. Anſ. We muſt not indeed ſweare of the event, as which is not at all in our power; but of our owne preſent will of doing, either now, or hereafter, that which is juſt and lawfull, and of the preſent and future binding of our ſelves to it, whereof every man may and ought to be certaine. And ſo ſware Abraham, Iſaac, Abimelech, David, Jonathan, Booz, and others, binding themſelves to a future performance of certaine duties.
5. Whether all oathes are to be kept.
OAthes conceived, or made rightly of things lawfull, true, certaine, weighty, and poſsible, are neceſſarily to be kept. For if once thou haſt acknowledged and teſtified thy ſelfe to be juſtly bound to keep thy promiſe, and haſt called God to record hereof; when as afterwards thou wittingly and willingly breakeſt thine oath, thou doeſt violate and breake a juſt bond, and doeſt either accuſe God, the witneſſe and maintainer of this bond, of vanity and lightneſſe, or provoke him to puniſh thee in that thou art a perjured perſon: Hee that ſweareth to his owne hinderance, and changeth not, ſhall never be moved. Whoſoever voweth a vow unto the Lord, Pſal. 15.4, 5. Numb. 30.3.or ſweareth an oath to binde himſelfe by bond, hee ſhall not breake his promiſe, but ſhall doe according to all that proceedeth out of his mouth. But oaths that are made of unlawfull things, either by an errour, or by ignorance, or through infirmity, or againſt the conſcience, it is ſin to keep them. And therefore ſuch oathes are to be retracted, and re-called by repenting and ſurceaſing a wicked purpoſe; not to be continued by perſiſting and practiſing it, leſt we adde thereby ſins unto ſins. In the Lords eyes a vile perſon is contemned, Pſal. 15.6.hee that ſweareth to his owne hinderance, and changeth not. For, hee that keepeth an oath made of unlawfull things, heapeth ſin upon ſin, both in that he ſware amiſſe, and ſo hath a will to ſin; and alſo in that hee endeavoureth to doe that which he ſware amiſſe, and ſo confirmeth that will of ſinning by an oath: according to the common rule, Ill ſworne, and worſe kept; for, what things God forbiddeth, thoſe things he will not have men, either ſworn or unſworn, to performe: and what he forbiddeth us to will, or promiſe, or ſwear; ſo much the more doth he forbid us to doe the ſame, how much the more grievous a thing it is to doe them, than to will or promiſe them. They therefore who keep that which they have ill ſworne, heap ſin upon ſin; as did Herod, putting John Baptiſt to death by pretence of keeping his oath: And likewiſe ſuch as keep Monaſticall vowes, whereby they have ſworne Idolatry, and impious ſingle living. Neither is this argument of any force; An oath is neceſſary to be kept. But they have ſwor… theſe things: therefore they muſt needs keep them: For the Major is true of a lawfull oath. But an oath, which is made of a thing forbidden by God, is not to be kept: becauſe it is not a lawfull oath; which alſo is amended and corrected by repenting thereof, and by deſiſting from an evill purpoſe, not by perſiſting: therein, or by performing it: according as it is ſaid; Let him that ſtole ſteale no more: and according to the example and doctrine of David, Epheſ. 4.22.who ſweareth that he will deſtroy. Nabal, together with his family, ſaying; So, and more doe God unto the enemies of David: for ſurely I will not leave of all that he hath, 1 Sam. 25.22.by the dawning of the day, any that piſſeth against the wall. But after hee had heard Abigail ſpeake, hee giveth thankes to God, that the executing and fulfilling of his oath was hindered by her, and confirmeth by a new oath, that this is Gods bleſſing and benefit: ſaying, Bleſſed be the Lord God of Iſrael, Verſ. 32, 33, 34.which ſent thee this day to meet mee, and bleſſed be thy counſels, and bleſſed be thou, which haſt kept mee this day from coming to ſhed bloud, and that mine hand hath not ſaved mee. For indeed, as the Lord God of Iſrael liveth, who hath kept mee back from hurting thee, &c. Object. 1. He that ſweareth to doe a thing, which is in his power to doe, and yet doth it not, maketh God witneſſe of a lie. But hee that ſweareth to make a ſlaughter, ſweareth that which is in his power to doe: Therefore hee which ſweareth to ſlay, and doth it not, maketh God witneſſe of a lie; and God may not be made witneſſe of a lie: Therefore ſworne ſlaughter muſt be executed▪ Anſw. The Major is true, if it be underſtood of a thing, which both is in our power; and is alſo lawfull: but it is falſe, if we underſtand it of any thing, which being in our power, is unlawfull. He that ſweareth indeed ought that is lawfull, and is in his power, and doth it not, maketh God witneſſe of a lie: but if it be an evill thing which he ſweareth, the recalling thereof is better than the keeping. For an unlawfull oath being broken, maketh not God witneſſe of a lie, becauſe the revoking of it is good, as appeareth in the revoking of that oath which David had made to deſtroy Nabal with all his houſhold. Object. 2. The oath of peace which was made to the Gibeonites, Joſh. 9.15.was againſt the Commandement of God: It is lawfull therefore to keep an oath made of things unlawfull. Anſw. 1. We deny the Antecedent, namely, that that oath of peace was unlawfull, and againſt the Commandement of God: For they were not excluded from peace, if any of thoſe Nations, which God had commanded to be deſtroyed, did aske peace of the Iſraelites, and did imbrace their religion. Now the Gibeonites deſired peace, and are adjudged to ſerve the Tabernacle for wood-cleavers, and drawers of water perpetually. Therefore the peace which was promiſed them, albeit it was obtained by fraud and guile, yet was it not repugnant to Gods Commandement. 2. In this Reaſon is a fallacy of alledging a falſe cauſe. The Iſraelites doe not therefore keep this oath, as that they were bound thereby, becauſe they ſware it, being deceived, and thinking the Gibeonites to have bin of another countrey: but, 1. For avoiding of offence, whereby the Name of God might be diſgraced among the Heathen,Two cauſes why the Iſrae…ites kept their oath made to the Gibeonites. if the Jewes had not kept their oath. 2. Becauſe it was lawfull and juſt to ſave them, which deſired peace, and imbraced their religion, although no oath had been made at all.
Out of thoſe things which have been ſpoken, concerning the keeping of lawfull oathes, anſwer is made unto this Queſtion; Whether oathes extorted from men againſt their wils are to be kept. Extorted oathes are to be kept, if they containe nothing in them that is unlawfull, or, if they have the fore alledged conditions, although they be unprofitable and hurtfull to us. But unto wicked oathes no man ought to be forced: neither verily ſhould wicked oathes be extorted by any tortures from us, but wee muſt chooſe to die rather. But if any wicked and impious oathes be made, through feare or infirmity againſt our conſcience, thoſe doe not binde, and are to be re called; becauſe, what is impious to be done, that is impious to be ſworne, neither is one ſin to be heaped on another. Now, extorted oathes, that are not impious, which are made of things lawfull and poſſible, though hurtfull and hard are doubtleſſe to be kept; but if any impoſſibility afterwards happen, they binde not at all. If otherwiſe there happen no impoſſibility afterwards, they are doubtleſſe to be kept, becauſe thou art bound by Gods Law to chooſe the leſſer evill. If it be juſt to doe, which thou through conſtraint haſt promiſed, it is juſt alſo for thee to promiſe by oath to doe it. For what we may lawfully doe, the ſame alſo wee may lawfully promiſe by an oath to doe: As, if a man, falling into the hands of a thiefe, ſhould be required of the thiefe to give a peece of mony for the redeeming of his life, verily hee not only may, but alſo ought, if hee be able, to performe that which the thiefe requireth. And if this be lawfully performed unto a thiefe, it is lawfully alſo performed unto him by an oath. Likewiſe, it is lawfull alſo to promiſe by an oath ſilence unto the thiefe: and ſuch an oath made for the keeping of ſilence promiſed unto the thiefe, both may and ought to be kept. Object. That which is hurtfull to the Common-wealth is not to be promiſed, or, if it have been promiſed, not to be kept. Such ſilence promiſed unto the thiefe is hurtfull to the Common-wealth: Therefore it is not to be promiſed, or, if it have been promiſed, it is not to be kept. Anſ. 1. That which is hurtfull to the Common-wealth, is not to be promiſed, that is, if wee may doe it without hazzard and danger of our life. And further, if at that inſtant, when a man is in ſuch danger of his life, he be not rather to provide for his own ſafety, than to reveale ſuch a thing. 2. It is rather profitable, than hurtfull to the Common-wealth, to promiſe ſilence unto the thief, and to keep promiſe: For he which hath promiſed ſilence by an oath to the thiefe, is by this meanes ſaved. Moreover, if he ſhould not promiſe by oath ſilence unto the thiefe threatning him death, he ſhould thereby neither profit the Common-wealth, nor himſelfe. Wherefore, to promiſe ſilence by an oath unto the thiefe, and to keep it; ſeeing it is a leſſer evill, then that a Citizen ſhould be ſlain, is, of the two, rather to be choſen.