An exposition of the morall lavv, or Ten Commandements of almightie God set dovvne by vvay of exercitations, wherein is contained an explanation of diverse questions and positions for the right understanding thereof, together with an explication of these scriptures which depend upon, or belong unto every one of the commandements, all which are cleared out of the originall languages, the customes of the Iewes, and the distinctions of the schoolemen / by Iohn Weemse ...

Commandement III.

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

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

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

Secondly thou shalt not take, Nasha is to lift or take up a thing of weight, as tollere parabolam, To take up a pro∣verbe. Esay. 14.4. to take up a lamentation, Ezek. 26.17.

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

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

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

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

Levit. 24.11. And the Israelitish womans sonne blas∣phemed the name of the Lord.

THe Iewes had this name Iehova at the first in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secondly in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first they reverenced this name, and then superstitiously abused it.

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

Secondly they expresse this name but seldome, be∣cause

they could not tell how to pronounce it, for it is not pointed with the owne vowels of it in the scripture, but onely with the vowels of Adonai, or Elohim, the Greeks have no letter to pronounce it aright, and there∣fore it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for these respects at the first it was but seldome pro∣nounced, & the first who pronounced Iehova, amōgst the Christians was Petrus Galatinus following the pronunci∣ation of the Syriacks and the Greekes, but if ye would pronounce it according to the owne letters, it should be Iahvo, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Afterwards the Iewes fell in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, superstiti∣ously abusing this name; and first they say; that the Is∣raelitish womans sonne was stoned to death, because he blasphemed the name of God, that is, because he pro∣nounced the name Iehova: Onkelos paraphraseth it, quod expresserit nomen Iehova, and the Seventy, Quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee named the name, to with, Iehova.

Then they sell into greater superstition, they say, the high Priest pronounced this name Iehova ten times in the day of expiation; thrice in his first confession. Levit. 16.6. which was private; thrice in his second confession, which was publique. Levit. 16:24. and thrice upon the skape-gate. Levit. 16.21. and once in casting of lots. Levit. 16.9. So they say, the Priest who blessed the people, if he was out of the temple and blessed the people, then his blessing was pronounced as three blessings, and the people answered, amen, at every blessing, but when he pronounced it in the temple, hee pronounced it as one blessing: When he blessed out of the temple, they say, that hee expressed the blessing by the name Adonai; but in the temple, by the name Iehova: when they blessed out of the temple, they lifted but their hands to their shoulders, but when they blessed

in the temple, they lifted their hands above their heads, except onely the high priest; when hee blessed, they say of him, that he lifted not his hands to his head, because the name Iehova was written in a plate of gold upon his forehead; therefore in reverence to this name hee would not lift his hands to his head.

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

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

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

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

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

blameth them. Mat. 5. for swearing by the creatures.

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

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

law, might be polluted by uncleane things.

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

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

They will give their oath willingly in no other lan∣guage but in the Hebrew tongue; and they alledge that place of Esay for them. Esay. 19.18. In that day shall five cities speake the language of Canaan, and sweare to the Lord of hostes. And they say if the Egyptians must sweare in the language of Canaan, then all people should sweare in that language, and they account all other languages but the language of Ashdod. Neh. 13.24. and especially the

Latine tongue, which they hate above all other; but our Lord sanctified the Latine tongue as well as the rest, upon the crosse.

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

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

Iob. 2.9. Then said his wife unto him, dost thou still re∣taine thine integritie? Curse God and die.

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

that is, they shall never enter into my rest.

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

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

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

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

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

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

This imprecation was not expressed when they were scoffingly urged by the Babylonians to sing, [Answ.] but after∣wards,

when the psalme was penned in remembrance of their mockery; as if they should say, the Babylonians desired of us songs of mirth when we were in sadnesse; but we had rather that our right hand had dried up, and our tongue had cleaved to the roofe of our mouth, than that we had pleased them in singing.

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

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

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

[Quest.] Whether is this word to blesse here, to be taken iro∣nice, per Antiphrasim, or per Euphemismum.

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

But Euphemismus is, when wee expresse things that

are odious by good and holy words; and as the scrip∣ture expresseth filthy things by holy words, so it ex∣presseth odious things by holy words, and this the scrip∣ture doth, both for the honour of God, and to shew the puritie and holinesse that is in the scriptures themselves, as here, blesse God and die, for curse God, So 1. Sam. 14.41. Therefore Saul said unto the Lord God of Israel, shew who is innocent, that is, who is guilty, so the Latines call Scelus, piaculum.

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

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

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

GOd who created his creatures hath onely power to curse them, for ejus est ligare cujus est solvere; God curseth the reasonable creature for his sinne, and the unreasonable and senselesse creatures, for the sin of man,

Psal. 107.33. Hee turneth rivers into a wildernesse, and the water springs into drie ground: a fruitfull land into bar∣rennesse for the wickednesse of them that dwell therein, and God cursed the figge tree, that it might be an exemplar to the Iewes. David cursed the mountaines of Gilboa to bee barren, because of the blood that was shed there: when a man was killed under the law, and they knew not who killed him, the elders of the next citie were commanded to take a heifer, and bring it into a rough valley, which is neither eared nor sowne. Deut. 21.4. that is, which should become rough afterwards, and should not be eared nor sowne; for the innocent blood that was shed there procured this barrennesse: So did it upon the mountaines of Gilboa.

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

We must not curse the reasonable creatures, nor use imprecations against them; because it is a fearefull sin. We have an example of this. Psal. 102.8. Bi Nishbag∣nu, jurant in me, that is, they wish all evill to befall me, that I may become an execration. It was the manner of the Iewes when they wished any good thing to a man, they made choice of some notable good person, and they desired that the person to whom they wished well might be like such a man, or such a woman. As Ruth 4.11. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel.

So when they cursed, they made choice of some vile man to make him a patterne, as it were, of the curse. Ier. 29.22. The Lord make the like Zedekiah, and like A∣hab, whom the king of Babylon rosted in the fire. So the woman that was guilty of adultery was a curse

amongst the people. Num. 5.27. And here they use cursing against David, that he might become so misera∣ble, as to be a patterne or example of miserie, so that all men might say when they cursed; The Lord make thee like David.

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

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

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

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

First, they when they cursed, had the gift of discer∣ning of spirits, and they knew who were reprobates, and against these they used most fearefull imprecations of

eternall damnation, as against Doeg, Achitophel, and Iu∣das, that Psal. 109. from Vers. 6. to the end is a terrible imprecation, which David used against Doeg, because he caused the Priests to be slaine; first against Doeg him∣selfe, Vers. 6, 7. then against his familie, Vers. 8, 9. then against his name, honour and goods: Vers. 11, 12, 13. and against his eternall salvation. 14, 15. Set thou a wicked man over him, and let Satan stand at his right hand. Set thou the wicked man over him, the Caldee Paraphrast paraphraseth it, Set thou the devill over him, who is the father of wickednesse, and Satan he taketh not for an adversary, but properly for Satan, as Zach. 3.1. And because these were castawayes and re∣probates: Iudas went to his owne place. Act. 1.25. there∣fore the Lord by the mouth of his Prophets, denoun∣ced these terrible imprecations against them.

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

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

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

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

Fourthly, they used these imprecations that the Church might be kept in purity; Moses was the meekest man in the earth, yet he saith, Smite through the loines of them that rise against him, and of them that hate him, that they rise not against him. Deut. 33.11.

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

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

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

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

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

The conclusion of this is, let us blesse and not curse. Rom. 12.14. Let us remember what tribes stood upon mount Ebal to curse the people, they were the children of the bond woman, for the most part; but those who are borne of the free woman stood upon the mount Ge∣razim to blesse; they who curse are but the children of

the bond woman, and shall bee cast out of the inheri∣tance, and shall not inherit with the free womans chil∣dren.

EXERCITAT. V. Of perjury. Commandement. III.

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

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

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

Secondly, when man sweareth, hee bindeth himselfe to bring forth all that which he knoweth, and to per∣forme that which hee promised; and therefore the

oath is called vinculum animae, the bond of the soule. Num. 30.2. If a man sweare to binde his soule with a band. Now when hee hath no care to performe his oath, it is evident that there is neither truth nor verity in the minde.

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

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

This oath must bee in truth, justice, and judgement. Ezek. 4.3. When justice and judgement are joyned to∣gether in the scriptures, then justice is commonly un∣derstood of civill affaires, and judgement of criminall. Psal. 89.14. Iustice and judgement are the habitation of thy throne, they are verba forensia. 2. Sam. 8.15. And

David reigned over all Israel, and David executed judge∣ment and justice unto all his people. So Iam. 2.13. He shall have iudgement without mercy, who sheweth no mercy, here it is taken for the execution of iudgement; Now when the Lord commandeth that we should sweare in truth, in iustice and iudgement. Ier. 4.3. it is meant that we should testifie the truth both in civill and criminall causes. When Zedekiah had given his hand to Nebuchad∣nezzar. Ezek. 17.18. and sworne obedience to him, and brake his oath, then he failed in iustice.

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

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

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

[Answ.] All oathes are to bee ratified by the superior, but Christ his superior allowed not this oath. Secondly, all oathes have this tacite condition annexed to them, providing that they hinder not a greater good; Peters oath would have hindered a greater good here; forthen Christ could not have shewed them a patterne of great

humility to wash their feet.

Whether may an oath made by the inferior, with the consent and knowledge of the superior, [Quest.] bee loosed a∣gaine by the superior.

Not, the Canonists give an example of this, [Answ.] a schol∣ler is sworn not to depart from the schoole beyond the bounds agreed on betwixt him and his creditor, before he make payment at the appointed day; his father in the meane time commandeth him to returne home; if he had contracted this debt for his study, hee had a ta∣cite consent of his father, when he put him to schoole, for all necessaries to entertaine him at schoole, and the father by his owne consent is spoiled of his authority; but much more when he giveth his expresse consent.

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

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

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

The oath representative bindeth all the posterity, [Answ.] as we see in the Gibonites; therefore after many yeares the seven sonnes of Saul were hanged for the breach of this representative oath. 2. Sam. 21.6. Although particu∣larly every one of them had not sworne the oath. When Saul tooke an oath of the people that they should eate none till night; Ionathan was not present when the oath was made. 1. Sam. 14.27. yet the oath did binde them all; so the Iewes tooke upon them and their seede to keepe the dayes of Purim. Esth. 9.27. So the Israelites were

bound to carry away Iosephs bones out of Egypt, which their father did sweare. Gen. 37.29. Exod. 13.19. So in a representative oath the children are bound to keep that in forma specifica, which their fathers did sweare.

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

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

The conclusion of this is, to sweare rashly and with∣out a cause, is from that evill one, Mat. 5.37. but perjurie is a higher degree from the evill one, and the booke of Gods curse especially lighteth upon his house. Zach. 5. as we see in Zedekiah here.

EXERCITAT. VI. Of blasphemy. Commandement III.

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

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

First, wherefore is it called blasphemie, it commeth from the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ladere famam.

Sundry people doe expresse one and the selfesame thing diversely. Example, 1. King. 2.10. Hee blasphe∣med God and the King. The Greekes commonly expresse this phrase this wayes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Ioh. 19.12. Who∣soever maketh himselfe a king, speaketh against Caesar. But the Hebrewes when they expresse this phrase, they say, hee hath blessed the king; and the Seventy, following the Hebrewes say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee hath blessed the king, and the Atticks amongst the Hebrewes expresse it otherwayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee hath spoken well of the king; that is, hee hath cursed the king, and this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to blaspheme, which word is appropriated now to God, when his holy name is blas∣phemed, and this is done sundry wayes.

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

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

Secondly, why they condemned Christ as a blasphe∣mer. Iob. 19.7. Wee have a law, and by our law he ought to die, because he made himselfe the son of God. The law is set down; Exod. 22. Lev. 19. Deut. 18. that the blasphe∣mer shall die the death; and the practise of it, Lev. 24. But the Iewes did mis-interpret this law, for first, they generally hold that the sonne of the Israelitish woman was put to death, because when he cursed, he expressed the name Iehova, and so Onkelos the Paraphrast para∣phraseth it, Parash eth shema, he expressed the name Ie∣hova; the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee named the name Iehova. In this sense they said not, that Christ blasphe∣med, but they say, hee shall die because he made himselfe the sonne of God. But the law faith, he that blasphemeth the name of God, shall die the death: Now to apply this to

him who was the sonne of God and gave the law, was the wresting of the law, therfore they say, We have a law; it was their law, but not the law of God.

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

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

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

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

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

They rent their cloathes when one died who was neare unto them in bloud. Gen. 37.34. Le. 13.45. and 21.10. the Priest is forbidden to rent his cloathes; there∣fore they gather that others might rent their cloathes for the death of their friends or kinsmen, they rent

the forepart of their cloathes, but not behinde, or the sides, or beneath, save the high Priest, hee rent his cloathes beneath; and the measure of the renting was an hand bredth, and this was onely the upper garment.

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

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

Fourthly, see the judgements of God that have come upon blaspemers; as upon Iulian the Apostate, who dy∣ed casting up his bloud against the heaven. Vpon Ar∣rius, who died scouring out his guts; upon Olympus an Arrian Bishop, who denying the trinitie, was stricken with three thunderbolts from the heaven, and killed in a bath.

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

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

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

WE have spoken of the negative part of this com∣mandement, that wee should not take the name of God in vaine. Now wee come to the affirma∣tive, to use the name of God reverently in prayer, in swearing, and vowing.

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

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

The question is, whether this word Aphhu should bee joyned to the words going before, or to the words fol∣lowing: Some joyne it to the words following, and

reade it this waies, he himself smote the waters, that is, Eli∣jah himselfe, but the words should be joyned with the words going before, Where is the Lord God of Elijah Aph∣hu. For they are distinguished from the words follow∣ing by the point Pesik, and Aph-hu, are joyned to∣gether by the Euphonick accent Maccaph, which sheweth them to bee but one word; the words they are to bee read as a prayer, Elisha calling upon the God of Elijah by his title and attribute Aph-hu.

Now that this is one of Gods attributes, first it is proved; because the Seventy never do translate it.

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

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

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

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

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

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

But where the names are altogether hid, as Hu Pe∣loni

Almani contracted Palmoni. Daniel 8. these we should not search.

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

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

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

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

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

The first part of these words is an oath, [Answ.] but the latter part containeth an asseveration or obtestation onely conjoyned with the oath; for although wee may not sweare by the creatures, yet when wee sweare directly by God, in the forme of the oath we may name the crea∣tures, and present them before God, that he would take vengeance of us, if we lie and sweare falsly. Ier. 38.16. So the king sware to Ieremiah, saying, as the Lord liveth who made us this soule, I will not put thee to death; and it is to be observed, that these two are distinguished

in the Hebrew phrase which cannot be so distinguish∣ed in another language; when God is named in the oath, it is Chai Iehova, but when the creature is na∣med, it is but Che; the first signifieth him that hath life in himselfe, and giveth life to others; and therefore we should sweare onely by him, the second signifieth, that which hath life of another, and therefore we should not sweare by it.

When the Prophets speake of idols they say both Chai and Che; they say Chai, because the idolaters thought their gods to be living gods, and Che; because, according to the truth it selfe, they had no life in them, as Amos 4 14. Chai cloecha dan, veche derech beer-shab∣hang.

If the name of the Lord be not called on either expres∣ly, [Quest.] or understood, it is not an oath.

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

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

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

[Answ.] Hee is bound to keepe the oath, else he should com∣mit a double sinne; first to sweare by those who are not gods, and secondly because he keepeth not his oath; hee is bound to keepe the oath to the Lord, whose majesty and glory shineth in these creatures, but if hee should sweare so by the devill, that oath obliged him not, be∣cause he is an enemie opposite to God altogether; and

the goodnesse of God is not seene in him, as in other creatures.

If it be said that he who sweareth by the creatures a∣misse forsweareth himselfe; [Obj.] then hee who sweareth the truth by the creatures, hee sweareth by God: hee dishonoureth God when hee sweareth by the crea∣tures falsely, therefore hee honoureth God when hee sweareth by the creatures truely.

This will not follow, [Answ.] for many things will redound to the honour of God by the creatures, & yet they are not to be honoured with that honour which is due to God. Example, if a man bee drunke with wine, the abuse of the creatures redoundeth to the dishonour of God, but when wee use the creatures moderately, wee honour God, but yet wee give not divine worship to the crea∣ture, & multa sufficiunt ad contumeliam Dei quae non suffi∣ciunt ad cultum Dei, many things doe dishonour God which are not fit meanes to worship him.

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

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

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

If a Christian should compell an idolater to sweare by

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

[Quest.] Whether is the idolater more bound when he swea∣reth by his false god, then when hee promiseth by his simple promise?

The oath in it selfe is no more then a simple promise, for it cannot bee an oath, nisi prima veritas adducatur in testem, who is God himselfe: but yet if yee will respect the evill enformed conscience, who taketh this idoll to

be a true God, then the idolater is more bound by his oath then by his simple promise; because all Divines agree in this, that an erring conscience bindeth a man that he shall doe nothing against it. Rom. 14.14. If he judge a thing to be uncleane to him, it is uncleane, and if he judge a thing to bee holy to him, it is holy; the errone∣ous conscience of the idolater doth not change the na∣ture of the thing, but onely to himselfe who thinketh so of his idoll; but not to him who thinketh otherwayes of the idoll.

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

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

The conditions of an oath are these: first, it must bee in veritie, all men naturally are lyars. Rom. 3.4. There∣fore God hath found out an oath to secure men the bet∣ter. Heb. 6.17. God sweareth himselfe, to secure men, for God willing to shew unto the heires of promise more a∣bundantly the immutabilitie of his counsell, confirmeth it by an oath, that is, by two immutable things, by which it was impossible for God to lye, we might have a strong consolation. It is unpossible that God can lye, yet to helpe our infi∣delity he addeth an oath; men trust more to an oath then to a simple promise: for many men will lie, but will be loath to forsweare thēselves; & an act of religion bindeth more than a simple promise; and when God sweareth, he layeth two bands upon himselfe, first that he lye not, secōdly, that he forsweare not: the Apostle calleth Gods

promise, and his oath, two immutable things. Heb. 6.18. men are naturally lyars, therefore as God sweareth, to secure man, so hee will have man to sweare to man to secure his neighbour; and man knowing that God is both the witnesse, and the Iudge, this secureth him.

The oath must bee in veritie; there is an agreement betwixt the minde and the matter, and this is metaphy∣sica veritas; the second is ad••quatio lingua & rei, and this is logica veritas; and the third is, when there is ad∣aquatio rei, lingua & conceptus, when the matter, the the tongue, & the minde agree, and that is, theologica veritas.

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

In an assertorie oath, it is most requisite that the ve∣rity of the mind and the matter goe together; but in a promissory oath, it is most necessary that the heart and the tongue goe together.

The second condition of an oath is that it be in judge∣ment, that it bee not a rash oath. Levit. 5.1. and this is actus prudentia non justitiae, it is an act of prudencie and not of justice. It is not enough to know, that it is a truth which he sweareth, and that it be a matter of weight, but also whether he may be beleived without an oath.

An oath is not simply required of a man, as humility,

and prayer, and such; but onely necessary as repentance is after a mans fall: if man had stood in innocency, there had beene no use of these oathes, they are onely then necessary as letting of bloud is necessary to the body, which should be advisedly and sparingly done, to use it ordinarily is dangerous.

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

The third property of an oath is, that it be in justice, that is to say, when hee is called upon in necessity to sweare: it is not enough that hee sweare the truth, and that he sweare advisedly with judgement; but also hee must bee called to sweare, and it must be laid upon him by a Iudge: Christ saith, when the Comforter will come, he will reprove the world of sinne, and of justice, and of judge∣ment. Ioh. 16.8. Of sinne, that is, of infidelity opposite to verity. Of judgement, that is, of rash judgement con∣cerning others, when they take upon them judicium li∣bertatis and have not judicium potestatis, that is, when they judge having no calling to judge: Thirdly hee will reprove the world of justice; because man is an unequall judge, taking that to himselfe which is onely due to God; now when the Comforter came, he reduced sinne into verity, rash judgement into true judgement, and this unequall justice to right justice, answerable to these

three which are required in an oath, and when an oath wanteth any of these three, then it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the evill one. Mat. 5.27.

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

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

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

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

The Iewes in the Talmud made three sorts of unlaw∣full Amen; the first was Iethomah, pupillum, when one saith Amen; and understandeth not to what, as children;

the second is ••atuphah, raptum, when one saith Amen be∣fore prayer be ended; and the third is, Ketuphah, soctum, that is, when one by turnes divideth his thoughts be∣twixt God and the world, now hee prayeth, now his minde runneth after his worldly businesse; then he pray∣eth againe, and so his minde runneth after the world againe.

De juramento coacto.

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

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

But hee is enforced to this oath, therefore he is not bound to keepe it.

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

First we consider the action of him who sweareth, the action is good, because redimit vexationem suam, and nature teacheth a man to redeeme his liberty; and if it bee an action of mercy to redeeme another from the hands of theeves; much more is it an action of mercy for a man to redeeme himselfe: but if wee consider the oath upon the theeves part, who maketh the captive to sweare, then it is altogether unlawfull. Thirdly, the

matter must be considered which they make him to sweare, if the matter be onely losse of his goods, then he is to keepe his oath. Psal. 15.4. but if the matter of the oath be sinne in it selfe; then he is not to keepe it.

Againe wee must distinguish betwixt the court of conscience and the courts of men; the oath made to theeves is not valide in the courts of men, because hee was enforced to it. If a man to supply his necessity bor∣row money from an usurer, here is a necessitie; but no externall necessitie compelling him by force: therefore he is bound here in the courts of men to keepe his pro∣mise; but when the thiefe compelleth him, this necessi∣tie bindeth him not in the courts of men, quia est vis major, but in the court of conscience hee is bound to keepe his oath, although there bee no externall com∣pulsion.

De juramento incauto.

A Man taketh an oath of another ignorantly, and the swearer sweareth deceitfully unto him; yet if the Lord who is the principall contracter allow or com∣mand the thing which he sweareth, the oath is not null, although hee that is the second contracter be deceived, as we see in the example of the Gibeonites; Ioshua was de∣ceived by them when they made an oath to him deceit∣fully; yet the oath abode firme and sure, and obliged the posterity, because the Lord God himselfe was the principall contracter.

The Lord commanded when they came neare any citie to fight against it, first, that they should receive the seaven precepts of Noah; secondly, that they should become tributaries; and thirdly, that they should be∣come servants to the Iewes: but the Lord excepted still the Moabites, & Ammonites, that no peace should be of∣fered

to them; and notwithstanding that Ioshua had offe∣red peace to the seaven nations, yet they contemned the peace, because the Lord had hardened their hearts and was to destroy them.

And the Hebrewes say, when the messenger did of∣fer peace to them, they had three things in commission to them. First, fugiat qui vult; secondly, dedat se qui vult; and thirdly, pugnet qui vult: and they say, that the Gergafites of all the seaven nations accepted of the con∣ditions of peace, therefore they are not reckoned a∣mongst the rest. Deut. 20.27. Iosh. 9.1. the Gibeonites who were of the Hivites, at the first refused the condi∣tions of peace with the rest; but seeing the rest misera∣blie put to the sword, by deceit they entred in conditi∣ons of peace with Ioshua: here the oath which Ioshua made with them, did binde him; because it was accor∣ding to the intention of the lawgiver, & error persona non irritat contractum.

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

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

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

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

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

But the best reading is, And he said, because the hand was upon the throne of the Lord, the battell of the Lord shall be against Amaleck from generation to generation, that is, the Lord laying his hand upon his throne, hath sworne that there shall be a perpetuall warre with Amaleck. Here is an allusion to the forme which they used in swearing, to lay on their hand upon some solemne thing when they swore; as Abrahams servant put his hand under his masters thigh. So they used to sweare at the altar. 1. King. 8.31. If the oath come before thine altar in this house. So they used to lay their hands upon the altar,

hence came that phrase tangere aras: now the Lord spea∣king after the manner of men here, is said to lay his hand upon his throne, that is, to sweare by himselfe, for hee hath no greater to sweare by. Heb. 6.

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

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

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

the altar, or laying their hand upon the altar.

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

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

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

EXERCITAT. X. Of Vowes. Commandement. III.

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

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

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

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

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

There are some vowes de malo & ad malum; some de bono male, and some de bono bene: that which is de malo

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

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

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

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

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

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

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

The first borne of the beasts were so the Lords, [Answ.] that

they could not bee dedicated or vowed over againe: a beast when it is given to God, it is not liberum agens, to fall from the dedication againe, it is mere passive in the dedication: but man after that he is dedicate to God in baptisme, he is a creature that worketh freely, and sin∣neth often: therefore hee may vow anew againe to strengthen himselfe that he fall no more.

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

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

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

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

[Answ.] He may vow those things, quasunt necessaria propter aliud, sed libera in se. Example, a man is overtaken with wine, and hee is drunke; hee voweth abstinence from wine, this vow may bee a lawfull vow: First, if hee re∣straine it not to one certaine day: Secondly, that he put no part of holinesse in it; for the kingdome of God standeth

not in meat and drinke. Rom. 14.17. Thirdly, that hee place no merit in it: Fourthly, that it take not away his Christian liberty, but onely restraine the use of this li∣berty; this way when he useth his vow, hee maketh it a fence to the commandements of God.

A vow is a straight obligation to binde us to God, marke the phrase of the holy ghost. Psal. 56.12. My vowes are upon me, that is, I am bound to doe this: the Hebrewes use this proposition, Gual, super, for the du∣ties which we are to performe to any. Super nos est tra∣dere eum in manum regis. 1. Sam. 23.20. this dutie lieth upon us, or wee are bound to doe it, so Nehem. 6.10. they are said detineri voto, to be holden with their vow.

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

If it be a solemne vow, and an oath be interposed, [Answ.] which is the bond of the soule. Num. 30.3.4. Then the vow bindeth more then the oath; but if it bee a simple vow, then it bindeth not so strictly as an oath: necessity looseth a simple vow, but necessity breaketh not a mans oath; therefore a mans oath bindeth him more straight∣ly, then his simple vow.

Necessitie looseth a simple vow, the Rechabites vow∣ed that they should never lodge in houses, but in tents; but necessity compelled them to breake this vow, when Nebuchadnezzar came to besiege Ierusalem. Ier. 35.

Whether is a thing better done with a vow, [Quest.] or with∣out a vow?

Those things which God hath commanded in the scriptures to be done, [Answ.] when a vow is added to them they are better done then with a vow: But those things which God hath left free to man, and hee hath not a certaine calling to doe them; it is better to doe them without a vow: when thou addest a vow to the thing which God commanded thee to doe, then thou doest offer both

the tree and the fruit to the Lord; but when thou vow∣est these things for which thou hast no certaine calling, thou doest not offer the tree to the Lord, and the fruit he will not accept.

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

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

The husband when he heard the vow of his wife, and approved it, then it was called his vow. Hanna made a vow; 1. Sam. 1.11. but when her husband Elkana al∣lowed it, it is called his vow. 1. Sam. 1.12. He went up to pay his vow. So when the husbands stood by and ra∣tified the vowes of their idolatrous wives, they are cal∣led their vowes. Ier. 44.25. Num. 30.14. It was in the husbands power to disallow the vow of his wife, vir ejus stabiliet illud, vel irritum faciet: the husband by his tacite consent alloweth the vow of his wife, and shee might safely performe it; but if after that hee had hol∣den his peace from day to day, and then afterward dis∣allow her vowed, then he shall beare her iniquity. Num. 30.15. Gnavonah, the affixe is in the feminine gender, be∣cause his wife would have performed her lawfull vow, but he taking upon him by his authoritie to disanull her vow, then he beareth her iniquitie.

The parents might disallow the vowes of their chil∣dren; the Iewes say, they might disanull the vow of the males, untill they were thirteene yeares of age and a

day past, and of the maid untill shee was ten yeares of age and a day past; but the civill law saith, they may disallow the vow of the male untill he was fourteene, and the maid untill she was thirteen. There are two sorts of vowes, reall vowes, and personall vowes, reall vowes are such as belong to the establishing of the house or familie, and personall vowes are such as belong to their person; reall vowes the parent may disanull untill the children bee twenty five yeares, they give an example of this. If a childe should vow to give so much land to a holy use, his father may disanull this vow untill he be twenty five yeares of age; but if it be onely a personall vow to abstaine from such and such things, then the pa∣rent may but disanull this vow of his sonne, untill he be fourteene yeares of age.

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

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

The Pope taketh upon him to dispense with vowes, or to change vowes: Some vowes hee permitteth the

Bishops in their diocesses to dispence with, and some he reserveth to himselfe to dispense with them; and he permitteth the Priest onely to absolve them from ex∣communication at the houre of death, and thus hee a∣buseth the keyes of the kingdome of God, applying them to those things which are not spirituall.

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

EXERCITAT. XI. Of Jephthes vow. Commandement III.

Iudg. 11.30. And Iephthe vowed a vow.

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

First, what moved him to vow this vow, some sepa∣rating the 29. and 30. verses say, that the spirit of the Lord came upon Iephthe, and he passed over Gilead over to the children of Ammon, the spirit of the Lord came then upon him to goe against the children of Ammon, and here they make a rest, And Iephthe vowed a vow, this

beginneth a new sentence, he vowed a vow of his owne head, (say they) but the spirit of the Lord was upon him to direct him to goe against the children of Ammon.

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

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

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

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

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

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

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

EXERCITAT. XII. Of Davids vow. Commandement III.

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

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

This psalme was written by David when the arke was carried from the house of Obed-edom. 1. Chron. 15. We heard of it at Ephrata, that is, in the citie of Ephraim. Vers. 6. where the Prophet maketh an allusion betwixt Ephraim and Ephrata; and he said, we heard it in Ephra∣ta, that is Shiloh, where the arke remained a long time; and therefore it is called the house of God. Iudg. 20.18. And we found it in the fields of the wood, that is, in Kiriath-Iearim: before he heard of it in Shiloh, but now he found it in Kiriath-jearim in the house of Aminadah, and so hee carried it to Ierusalem, and purposed there to build an house for it; because it had dwelt long in tents which were not firme but moveable: but after that hee was forbidden by the Prophet to build the temple, and

that his sonne Salomon was to build the temple, David dedicateth this psalme to bee sung when the temple should be built; and therefore he calleth it a psalme of degrees, for it was the psalme which they sung upon the thirtenth degree as they ascended into the temple; for there are twelve psalmes of degrees going before: and David who had the whole forme of the temple revealed unto him, saw these degrees as well as the rest of the temple.

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

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

But how performed hee this vow, [Quest.] seeing he was for∣bidden to build the temple?

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

David is rewarded two manner of wayes for this vow. First, a sonne is promised to him, as if the Lord should say to him; Thou promisedst to build an house to mee;

therefore I shall build thee an house, that is, I will give thee a posterity to succeed unto thee in thy throne: So Exod. 1.17. The Lord built them houses, that is, he gave them children. So hee that will not build his brothers house. Deut. 25.19. that is, raise up seed to him.

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

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

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

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

[Conclusion 4] Lastly, the Lord respecteth in a vow as much the in∣tention of the heart, as he doth the vow it selfe.

EXERCITAT. XII. Of the punishment for the breach of this Com∣mandement. Commandement. III.

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

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

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

So the Scripture expresseth this guilt this wayes. Let his iniquitie returne upon his owne head, Psal. 7.16. Vnder the law, when a man confessed his sinnes, all the guilt was laid over upon the beast, and it was killed for the man, but hee that was an obstinate sinner, and continu∣ed

in his disobedience; the guilt was not laid vpon the beast, but returned upon his owne head, and hee died for it. So this guilt is expressed by debt, and not by little debt, but by talents, and that many talents, Matt. 18.24. and Matt. 6.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hee is in danger, or indebted to the Councell. And contrary to this is, Not to impute sin. Rom. 5.13. To cover sinne, Psal. 32.1. and To blot out sinne, Psal. 51.1.

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

Sometimes againe the guilt is pardoned, although the sinne remaine; as the guilt of the sinnes in the chil∣dren of God is taken away, yet concupiscence remain∣eth in them. There is Materiale in peccato, and formale; the formall which is the obligation to the punishment is taken away from the children of God, although the materiall part remaine still, Ier. 50.20. In those dayes, and in that time, saith the Lord, the iniquitie of Israel shall be sought for, and there shall be none; and the sinnes of Iu∣dah, and they shall not be found: for I will pardon them whom I reserve. and Rom. 8.1. There is no condemna∣tion to them that are in Christ. There is sinne worthy of condemnation, but the Lord pardoneth it. When a Magistrate giveth over his place, here formale respecti∣vum desinit, men respect him no more as a Magistrate,

but yet hee remaineth still a man: so this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or con∣cupiscence remaining after baptisme in the child of God, is sinne; but the relation, the guilt, which is the obligation to the punishment, is taken away; manet vi∣tium, sed tollitur judicium. Cessat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed restat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That irregularity or breach of the law remaineth still in the child of God, although the Lord punish him not for it.

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

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

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

This is the naturall part of the law, [Answ.] that sinne be pu∣nished; but this is not the naturall part of the law that

sinne be punished this way: for as this is essentiall to the nature of man, that he be a living soule; but this is onely accommodatum natura, or fit for the nature of man, that hee have the use of his right hand; but it followeth not alwayes that he hath the use of his right hand: so this is essentiall to justice, that sinne be punished; but this a thing fitting only, but not essentiall, that it be punished this or that way.

The supreme Iudge, when hee useth the mitigation of the law; when hee changeth the offenders heart, and breaketh off the course of sinne in him, and when hee punisheth another for him, who doth willingly under∣goe the punishment, and when hee exacteth the rigour of the law in those who continue in their sinnes; in none of these he doth contrary to the law.

And that wee may understand this the better, let us observe that a Iudge proceedeth foure wayes in judge∣ing. First, hee proceedeth sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the strict rigour of the law, that hee will punish the person in whom the sinne is found. Se∣condly, hee proceedeth sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the mitigation or favourable interpreta∣tion of the law. Thirdly, hee proceedeth sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above the law. And lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against the law. Example, Zaleucus made a law, that the adul∣ter should lose both his eyes; his sonne committeth adultery, if Zalencus should have pulled out both the eyes of his sonne, that had beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the strict rigour of the law. Secondly, if hee had spared both his eyes, that had beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against the law. Fourthy, when hee spareth one of his eyes, that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the mitigation of the law. Thirdly when hee found out this remedie, that one of his owne eyes should be pulled out, and one of his sonnes eyes, this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above

the law. The law would never have dreamed of this midst, but it came of the clemencie of the king to spare one of his sonnes eyes; but that justice might have place, and the law satisfied, hee will have two eyes pulled out.

But if wee will looke more nearely unto this, it was neither justice nor mercy properly; for if it had beene perfect mercy, both his sonnes eyes should have beene spared; and if it had beene perfect justice, both his eyes should have beene pulled out.

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

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

All sinne hath guilt with it naturally, but especially this sinne of swearing; for if a man shall answer for eve∣ry idle word at the day of judgement, Matt. 12.36. much more shall hee give account of his idle and blas∣phemous oathes. In that vision of Ezekiel cap. 2.10. Hee saw a rowle which had written in it lamentations, mourning and woe. And in that vision of Zachariah. cap. 5.

The roule was twenty cubits in length, and ten inbreadth, which would containe a great number of lamenta∣tions, mourning and woes, all these light upon the house of the swearer and blasphemer.

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

Notes

• What it is to take Gods name in vaine.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potius passive hic sumitur quam acti∣ve
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprie Onus tollere.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Memoriale. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomen separatum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomen gloriosum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomen benedictum.
• Who pronounced the name Iehova amongst the Christians first.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• The superstitious abuse of the name of Iehova.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perfodiens a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perforare.
• Conclusion.
• The Iewes abuse the names and attributes of God.
• The Iewes abuse the Scriptures.
• The Iewes thought it lawfull to sweare by the heavens.
• How they did sophisti∣cate their oathes.
• The Iewes swore by the Temple.
• How the Iewes sweare, and the manner of their oath.
• They will keepe no oath unlesse they sweare upon their own Torah.
• How Christians make the Iewes to sweare.
• The Iewes will not sweare willingly but in the Hebrew tongue.
• Conclusion.
• Hebrai••e, Blesse God and die.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Si non
• God when he sweareth expresseth not the curse.
• Why God keepeth up the execration when he sweareth.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includit jura∣mentum.
• The devill a cursed creature, yet dares not be bold to expresse the curse.
• Pharaoh expressed the curse which hee wished to light upon the Israelites.
• The Iewes did not ex∣presse this as a curse, but as a memoriall of mockery of the heathen.
• David expresseth not the curse, but defendeth his innocencie.
• The Scripture expres∣seth cursing by blessing, in reverence of God.
• How to know when a word is spoken nonice or by way of mocking. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meretrix a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanctificare
• Euphemismus quid.
• Conclusion.
• God hath onely power to curse the creatures.
• Creatures are cursed for mans sinne.
• How the place was bar∣ren where the uncertain murther was commited.
• We may not curse the reasonable creatures.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Per me jurant, id est, fa∣ciunt de nomine meo ju∣ramenti, & execrationis formulam, sic Num. 5.27. & Esay 65:15.
• The people of the Iewes tooke a good or vile person to be a patterne of their blessing or curs∣ing.
• We may not curse the senselesse creatures.
• Not to curse the crea∣tures as they have rela∣tion to man.
• The manner how the people of God blessed others when they did meete.
• The Prophets and A∣postles had a warrant to curse.
• The Prophets and A∣postles had the spirit of discerning when they cursed.
• The fearefull curse which David pro∣nounced against Doeg.
• Ieremiah cursed in pas∣sion.
• When the Prophets cur∣sed, they had an eye to the glory of God, and good of his Church.
• The Prophets curses are to be taken for pre∣dictions for the most part.
• Particular men may not curse now.
• How the people cursed Meroz.
• Perjurie a great sinne.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sponde pro servo suo in bonum.
• An oath is the bond of the soule. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Obligatione oblagando animam suam.
• A double veritie in a promissorie oath.
• All lies considered in themselves are alike.
• Iustice and judgement how they are taken.
• When a man is bound to performe his promis∣sory oath.
• An oath not ratified by the superiour, or when it is a hinderance to a greater good, is not to be kept.
• The superiour may not loose the oath of the in∣feriour which hee hath once ratified.
• An oath representative bindeth the posteritie.
• The statutes of a com∣monwealth, how they binde.
• Conclusion.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Sundry people expresse one phrase diversely.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• It is blasphemie to give God names which befit him not.
• They blaspheme when they speake disdainfully of God.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perforavit nomen.
• How they condemned Christ as a blasphemer.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• The ceremonies which they used when they heard blasphemie.
• When, and for whom they rent their cloathes.
• How they rent their cloathes.
• Something nationall, ceremoniall, and morall commanded to the Iewes.
• The judgement of God upon blasphemers.
• Conclusion.
• When the Lord called his Prophets he confir∣med them in their cal∣ling by sundry signes.
• Allusion.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sic legitur. Ʋbi est Iehova Deus Elijae Aph-hu? & percussit aquas.
• Reasons proving that Aph-hu is a proper name of God.
• A speciall part of Gods worship to know his names and attributes.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• We may not sweare by the creatures.
• When wee sweare di∣rectly by God, the crea∣tures may be named.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋivat Iehova 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋivat anima tua 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in forma piel, sig∣nificat vitam habere in se vela se. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in forma paul, passive significat vi∣tam habere ab alio, & non a se.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vivat Deus tuus o Dan, & vivat mos Beer-sheba.
• When a speech is pro∣nounced by way of e∣nunciation it is not an oath, but when is is pro∣nounced by way of in∣vocation it becometh an oath.
• Whether a man be bound to keepe the oath which he hath sworne by the creatures.
• Albeit the swearing by the creatures falsely dishonour God, yet it doth not honour him to sweare by them truly.
• We must not sweare by idols.
• The manner of Beer∣sheba what.
• How a man is not guil∣tie of idolatry, albeit he make the ido••ater sweare by his idoll.
• When we may use ano∣ther mans sinne for our good.
• Why a Chrishian ma∣keth the idolater sweare by his idoll.
• How the oath which an idolater hath made by his idoll doth binde him.
• A greater sin to sweare by the true God falsely, then by a false god tru∣ly.
• The first condition of an oath.
• Why the Lord himselfe sweareth.
• Why God will have man to sweare to his neighbour.
• Veritas

  • Metaphysica.
  • Logica.
  • Theologica.
• A threefold veritie.
• A threefold falsehood.
• An oath must be in judgement.
• An oath is not simply required of a man as theologicall vertues are.
• Whether a man may keepe the oath that is made rashly.
• The tribes repented them of the rash oath made concerning Ben∣jamin.
• The third condition of an oath.
• How the holy Ghost convinceth the world of sinne, justice, and judgement. Iudicium

  • ...Libertatis.
  • ...Potestatis.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• How the Chaldee in∣terpret amen.
• Why the Church useth amen at the end of her prayers.
• Three sorts of amen in the Talmud.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Ob. Answ. The will of man cannot be compelled.
• Whether a man is bound to performe his oath made to theeves.
• A man is obliged to 〈◊〉〈◊〉 performe his oath to the theeves: in the court of conscience albeit not in the courts of men,
• Whether a man is bound to keepe the oath which he hath sworne, being deceived through ignorance.
• Maimon. Tom. a. tract. de Regib. cap. 7 sect. 10.
• The conditions of peace that was offered to the nations.
• Three things given them in choise.
• Conclusion.
• Diverse readings of this place. Exod. 17.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• The best reading of it.
• When they swore they laid their hands upon some solemne thing.
• Ceremonies used in swearing.
• Vibrare manum, & le∣vare manum quid.
• God sweareth to us bearing with our infir∣mities.
• Lawfull to sweare lay∣ing the hand upon the Scriptures.
• The accomplishment of this oath against Ama∣lecke.
• Some good people of other nations but none good came of Amalecke.
• Conclusion.
• What a vow is.
• What is sufficient to make a vow.
• In canon: mulier: qua habet similem. 26.
• A man must not vow that which is sinne in it selfe.
• Three sorts of vowes.
• What things wee may not vow.
• Things that hinder a greater good.
• Things that are not in our power.
• Things absolutely ne∣cessarie.
• Wee may not vowe trifles.
• Vowes must have the consent of the superi∣our.
• Who are our superiours.
• When wee have the Lords consent in our vowes.
• Thom. tom. 4. dist. 38. q. 1. art. 2. quest. 11.
• How a man may vow that which he is bound to doe already.
• Votum

  • Materiale.
  • Formale.
• The materiall part of the vow is commanded by the Lord, but the formall part is volunta∣rie to us.
• Why we should vowe that which wee are bound to performe.
• The difference betwixt the dedication of the first borne of beasts and man.
• The difference betwixt the vowes under the Lawe and under the Gospell.
• The holy Ghost ex∣presseth the estate of the Church under the new Testament by legall termes oftentimes.
• What things a man may vow under the Gospell.
• The conditions of a vowe under the Gospell.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super me stint vota tuae o Deus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic notat of ficium, id est, teneor persolvere votatua. Quest.
• Whether an oath or a vowe doth binde more strictly.
• Necessitie breaketh a simple vow, but not an oath.
• What things are better done with a vowe, and what not.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacrificium re∣tributionis a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retribuere, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pax.
• The husband may ap∣prove or disanull the vowe of his wife.
• The vowes of the wives are called their husbands vowes.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iniquitas ejus, scilicet uxoris.
• Drusius ex Phesicta. 41.61.4.
• Votum

  • Reale.
  • Personale.
• What the reall vowes are and what the per∣sonall.
• The preacher may not directly disanull the vow of his hearer.
• Simile.
• The Pope how he dis∣penseth with vowes.
• Three things to be con∣sidered in Iephthes vow.
• The opinion of Caietan concerning this vow.
• Caietans opinion not likely.
• Iephthes vow was con∣ditionall.
• God granted the victo∣ry not onely for the prayer of the people, but also for Iephthes vow.
• How the words are to to be read disiunctive vel copulative.
• Piscator.
• There was no comman∣d••ment to sacrifice their children.
• Much ignorance of the law in Iephthes vow.
• I••phthe intended chiefly that his daughter should live a solitarie life, and accidently onely to live a virgin.
• Whether Iephthe sacri∣ficed his daughter.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Draco. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non est ge∣rundium ex duplicanti∣bus sed ex quie scentibus Lamed He, est igitur gerundium Piel ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thema est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confabulari.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad confabulandum cum ea.
• Conclusion.
• The cause which mo∣ved David to vow.
• When David wrote this psalme.
• What is meant by E∣phrata.
• David dedicateth this psalme to be sung at the bringing of the arke into the temple.
• Why called psalmes of degrees,
• The scripture speaketh after the manner of men.
• How David performed this vow.
• David is richly rewar∣ded for this vow.
• What it is to build the house.
• God promiseth a pro∣tection to the temple for Davids cause.
• The Hebrewes expresse the lesse and understand the more.
• Guilt is the obligation to the punishment.
• Guilt expressed by sun∣dry fearefull names.
• Simile.
• How iniquity returnes upon the head of the wicked.
• Guilt expressed by debt.
• Sinne, guilt and punish∣ment goe together.
• How sinne findeth out a man.
• Sometimes the guilt is pardoned although the sinne remaine.
• What the materiall, and what the formall part in sinne.
• Simile.
• Reatus

  • Actualis.
  • Potentialis.
• The actuall guilt taken away from the sinne of the godly but the poten∣tiall remaineth.
• Simile.
• Where the guilt is, there the punishment will fol∣low.
• What essentiall and what accidentall to justice.
• The supreme Iudge in punishing, remitting or transferring sinne upon another doth not con∣trary to the law.
• Foure wayes of pro∣ceeding in judgement.
• The strict rigour of the law.
• Against the law.
• The mitigation of the law.
• Above the law.
• It was not an act of perfect mercy or justice in Zaleucus in sparing one of his sonnes eyes, and pulling out one of his owne.
• Why God punisheth some and spareth others.
• The sinne of swearing hath a fearefull guilt with it.
• Swearing bringeth the curse and judgement of God upon men.