THE THIRD COMMAVNDEMENT

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

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

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

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

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

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

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

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

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

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

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

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

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

The chiefe questions concerning an oath or swearing.
1 What an oath is.
2 By whom we are to sweare.
3 Of what things we must sweare.
4 Whether al oathes are to be kept.
5 Whether a christian maie take a right & lawful oath.

1 WHAT AN OATH IS

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

2 By whom we must swear

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

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

3 Of what thinges we are to sweare

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

4 Whether all oathes are to be kept

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

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

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

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

5 Whether a Christian maie take a right and lawful oath

That a Christian maie take an oath, besides that it is necessariely gathered out of that, which hath beene already spoken of an oath,¹ it is also confirmed by diuerse reasons. The first reason is drawen from the end of an oath. For an oath is a confirmation of faith, and truth, a deciding of debates, a bond of ciuill order, and giueth and ascribeth the praise and mainteinaunce of the truth to God. Wherefore an oath is lawfull and necessary for christians, because the confirming of faith and truth, and the deciding of debates is profitable, lawful, and necessary for al, and glorious vnto God. The second reason is drawen from the definition or nature of an oath; because an oath is a testification of the truth, and an inuocation of God, whereby we desire of God such thinges as are agreeable vnto his nature and wil manifested in his word, to wit, that he wil bear record vnto the truth. But this inuocation of God is lawfull: therefore an oath is lawful. Inuocation is the worshippe of God: Therefore an oath also must necessarily bee iudged to bee the worshippe of God. The third reason is drawne from gods commaundement, Deut. 6.13. and 10.20. Thou shalt feare the Lorde thy GOD, and serue him, and shalt sweare by his name. Isai. 65.16. He that sweareth in the earth, shal sweare by the true God. Ier. 12.16. And if they wil learne the waies of my people, to sweare by my name, The Lord liueth. Hither are referred especially² those places of Scripture, where an oath is taken for the true worshippe of God. The fourth is drawen from the examples and practise of the Saintes, whose oathes are in Scripture approued. Neither onely the example of the godly Patriarkes and Apostles, prooue that the godly may take a iust and lawful oath: but the Apostles also by their example confirme the same, and especially Saint Paul, who in many places prooueth those thinges which hee vttereth to bee most true, by interposing of an oath. As when, besides many other places, he saith, Roman. 9.1. J saie the truth in Christ, J lie not, my conscience bearing me witnesse in the holie Ghost. Roman. 19. For God is my witnesse whom J serue in my spirite, in the Gospel of his Sonne, that &c. 2. Cor. 1.23. J call God for a record vpon my soule, that is, I call God vpon my head, or with the daunger of my life, as a reuenger reuenging this iniurie, if I lie. Phil. 1.8. For God is my recorde, how J long after you all. 1. Thes. 2.10. Ye are witnesses, and God also, how holilie, and iustlie, and vnblameablie we behaued our selues among you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4 The Saintes haue by the grace of God wrought miracles, whereby also God is discerned from creatures. Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes, and by consequent the knowledge of the thoughts and affections of al that praie vnto them. Answere. This reason is doubly faulty. First, the consequence is not of force from a general particularly, put vnto a certaine special. Wherefore it followeth not, that God hath communicated with his Saints a knowledge of harts vniuersally, or of the hearts of all that make inuocation, albeit it were true (which yet we graunt not to be true) that hee did communicate some of his prerogatiues or essential properties with the Saintes: except it may bee prooued by certaine testimony of Scripture, that amongest those some communicated prerogatiues this is also conteined. But the contrary hereof hath been already proued. Secondly, the proofe of the Antecedent drawen from the example of miracles, is of no force. For there is not any power of working miracles transfused by god into the Saintes, neither doe the Saints work these by their owne vertue, or by any vertue communicated vnto them by God, but are onely ministers of the external works, that is, of foretellinges, or tokens, which when the Saints do, god doth manifest vnto them, that he will by his owne vertue, not transfused into them, nor by the like vertue created in them, but by his owne proper vertue beeing and remaining in himselfe alone, work those woonderfull woorks and proper vnto an omnipotent nature; and if wee speak truly and properly, he it is alone that worketh them. The Saints are said to work them, by a³ figure of speech, as being the ministers of the outward work, which god addeth vnto the working of the miracle as a signe of his presence, power; and wil. Wherefore it doth not hereof follow, that either the infinite wisedome and vniuersall knowledge of hearts, or other essential properties & prerogatiues of god are communicated with the Saintes.

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

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

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

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

9 Jn the diuine essence shine all the Jmages and formes of things. But the Angels and Saints departed behold the essence of God. Mat. 5 & 18. Therefore they behold in God al thinges, which we doe, suffer, and thinke. Aunswere. First, the Maior proposition, which they put, is doubtfull and vncertaine. For it is manifest that God knoweth all thinges, and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges: but whether that vnderstanding of things doth so shine in God, that it may bee also beheld of creatures, this verilie they haue not as yet prooued out of Scripture. Secondly, neither is the Minor true, namely, That the blessed behold the essence of God, whereof it is saide, No man hath seene God at any time.⁴ Lastly, albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge & an immediate manifestation of God, whatsoeuer it is: yet wee are not to imagine, that they naturally know all things, that are in God. For then should their wisedome be infinite, that is, equal vnto Gods wisedome, which is absurd and flat against the testimonies of Scripture, whereas Angels also are said not to know the day of iudgement. Likewise, 1. Pet. 1. Jnto which the Angels desire to looke. And Ephes. 3.10. To the intent, that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God. They profit therefore and encrease in the knowledge of wisedome, and of the counsels of God, by the very exequution and contemplation of Gods woorkes. Nowe seeing that which they speake of, is no naturall, but a voluntarie glasse, or rather a diuine manifestation or illightening; that is, the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome, but God according to his good wil and pleasure, doth manifest & communicate vnto euery one such a part thereof as seemeth good vnto him, as it is said, No man knoweth the Father but the Sonne,⁵ and he to whom the Sonne wil reueile him; we affirme therefore the inuocation of Saints so long to want a ground and foundation, & so to be superstitious and idolatrous; vntill they shewe out of the Scripture, that God would reueile vnto the Saints the knowledge of the thoughts & affections of them which call vpon them. For that inuocation which is not grounded on the certane and expresse word of God, is idolatrie.

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

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

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

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

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

15 The Lord saith by Isaiah, 2. King. 19.34. I will defend the Citie to saue it for mine owne sake, and for Dauid my seruaunts sake, therefore wee are heard also through the merite and intercession of the Saints. Aunswere. This protection and preseruing of the Citie is not promised in respect of Dauids merite, but in respect of gods promise of the Messias which should be born of Dauids posteritie. Reply. The deliuerie of the Citie from the seege of the Assyrians is not promised & performed in respect of the promise of the Messias, because this promise might haue been fulfilled without that benefit of deliuery, as also it was fulfilled after the taking and ouerthrow of the Citie. Aunswere. They er, that restraine Christs benefit to those things or promises only, without the performance whereof the promise made vnto Dauid concerning the Messias could not haue beene kept. For all the benefits & blessings of god both corporall, and spirituall, both before and after the Messias was exhibited, as well those without which the promise of the Messias could, as those without which it could not be fulfilled, are all perfourmed vnto the Church for the Messias sake. 2. Cor. 1.20. For all the promises of god in him are Yea, & are in him Amen. And so doth the Scripture expound the like kinds of speaking, as 2. Kings. 13. & Deut. 7. Lastly, the benefits, which god also performeth vnto the wicked posterity of the godly are attributed vnto the godlinesse of their godly parents, not of merit, but of mercy: & for the truth of gods promises. As, Exod. 20. & 32. & Deut. 4.16. Gen. 48.16. Jacob saith of Josephs sons, Let my name be named vpon them, and the name of my fathers Abraham and Jsaacke. Here Jacob willeth himselfe and his fathers to be called vpon after his death. Therefore it is lawfull to call vpon the Saints departed. Aunsw. It is an Hebrue phrase, which signifieth an adopting of Sons; so that the sense is, let them be called by my name, or let them take their name from mee, that is, let them be called my Sonnes, hauing the dignitie & title of Patriarks, that two tribes of Israell may come therein The like phrase is in Isaiah. Cap. 4.1. In that daie shal seuen weomen saie to one man;⁶ Let vs be called by thy name; that is, let vs bee called thy wiues.

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

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

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

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