fon of God to confirm mens bufineffes, covenants, or words; because it is diforderly to order things of an ⚫ higher order to those that are inferior: much more is it diforderly, to mix the facred authority of God to the profane (or common) words, and bufineffes of 'men.'

Thirdly, Though in fome cafe an oath might be ufed without inconvenience, yet it is fo expofed to dangers, that it can fcarce be done without crime: but in the law of Grace, because of the perfection of it, not only fins are to be forbid, but also thofe things which do morally and nearest entangle into fin: for he ⚫ that loveth danger, fhall perish in it.' He quotes Clemens Romanus, lib. 6. Conftitut. Apoft. as before; Our Mafter commanded, that we fhould not Swear, no, not by the true God; that our Word fhould be counted more firm and credible than an Oath itself*. He quotes alfo Greg. Nazianzen, as before, upon these "words, "But I fay unto you," &c.] 'He forbiddeth all manner of fwearing by the Creatures, even with refpect to God: hence it follows the more forcibly, as I faid, that he forbad all fwearing by God himself, as Gregory Nazianzen rightly argues, as before, on Cant. Homil. 18. And Chrift himself plainly fo declared, Mat. xxiii.'"He that fweareth by heaven, "fweareth by the throne of God," &c.'

Laftly, The words withstand, which Chrift fubjoins,' "Let your words be," &c.] For, by them he declares, that he had before forbidden the adding of any Oath; therefore Jerome answered, that oaths, &c. were per¬ 'mitted to the Jews, as to Children.'

He uses many other arguments, and quotes many authors, as may be feen at large in his book concerning Swearing.

CII. Jo. Major Hadingtoniani, on Mat. v. not to fwear at all: That precept was given to the Disciples (the bafis) of the first church.'

Conft. 6 and 11.

CIII. Joac.

CIII. Joac. Camer. and P. Lofeler Villerius's marginal note upon Mat. v. 37. Whatsoever you vouch, vouch it barely; and whatfoever you deny, deny it barely, without any more words.'

CIV. BIBLE, imprinted Ann. 1559. in quarto, What is more is of evil.] Marginal note, From an evil Confcience, or from the Devil.'

CV. Marlorat, on Mat. v. faith, Some men, not bad, hold against Swearing."

Maldonat, on Mat. v. reckons up feveral against Swearing.

CVI. Peter Charron, doctor of Law in Paris, in his Book of Wisdom, chap. 37. An Oath, what is it but a ⚫ symptom and shameful mark of distrust, infidelity, ignorance, human infirmity, both in him that requires it, that gives it, that ordains it?' And alluding to Christ's words, he faith, Quod amplius eft à malo?

What is more, is from the Devil.' CVII. Beza, on James v. 12. That which you have to fay or affirm, fpeak or affirm it fimply, and ⚫ without an Oath; and that you have to deny, deny it fimply and flatly.'

CVIII. Folio BIBLE, printed Ann. 1578. Marginal note on Mat. v. 34. Swear not at all, Let fimplicity ⚫ and truth be your words, and then you shall not be fo light, and ready to fwear.'

CIX. Lodovicus Soto Major; In the Gospel, this particle (Amen) is often used by Christ our Lord, confirming his words by it, as Hierom alfo noteth†: yet it is not to be thought (that none be deceived) that Christ our Lord fwore, or would have to swear, as often as he useth this word or form of confirming; but rather so to have been willing more to confirm, and perfuade, and commend thofe things which he taught, and especially by reiterating or repeating this ⚫ word, as he often useth: for neither is this doubling of the word for nought, that Chrift our Lord fome<times useth it in the Gofpel, but rather it hath a

+ Comm. on 1 Tim. i. p. 210.
Gg 4

< great

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great Emphasis and Increase, that is, great moment and weight to perfuade and gain belief, as Auguftin rightly teacheth and explaineth in his 41ft Tract upon the Gofpel of John, expounding those words of Christ, faying,' "Amen," or' "Verily, Verily, I fay "to you, he that doth fin, is the fervant of fin:" Although therefore that it be not a fwearing, yet it is a certain greater confirmation and affeveration of 'those things which are fpoken; yet nevertheless it is not fwearing; for otherwife, is it likely that Chrift the Lord, who himself dehorts others from fwearing at all, for danger of forfwearing, fhould himfelf fwear fo often? For he not only forbad his to fwear, Mat. v. ⚫ but also at the fame time, and that very wholfomely, 'commanded that they should use in their speech a fimple Affirmation and Denial, without any oath, faying,' "Swear not at all," &c. for this much more ⚫ becomes the fimplicity, fincerity, piety, and modesty of Chriftians; for nothing is more fimple, brief, and ⚫ effectual to perfuade (the badness and naughtiness of men being removed) than a fingle Affirmation or Denial, although there were no danger of Perjury.' In this fenfe, in a manner, do almost all the graver authors interpret that place of the gofpel, or command of Christ, of " not fwearing at all" but especially Augustin, lib. 4. of the Lord's words in the mount, cap. xxx. and xxxi. and in his book De Mendacio, cap. xv. and Epift. 154. to Publicola, and often elsewhere; for which interpretation, or understanding, votes alfo Philo Judæus, in his Book of the Decalogue, Tom. 2. p. 129. where treating of an oath, he thus congruently writeth; Men fin in this refpect many and divers ways; therefore it will be most profitable, and most agreeable to the reasonable nature, to abstain altogether from Swearing, and fo to accuftom to truth, that fimple Speech may have the force of an oath,' &c. which things Philo in the fame place pursues to the fame fenfe, very congruently in the gofpel, that which also he confirms in his Book of Special Laws. Tom. 2, page 137. And afterwards, If there

‹ fore,

fore, as I faid before, Chrift the Lord, for the danger of Perjury, and alfo for the reverence or religion of an oath, commands his not to fwear at all, though otherwise it be true which they affirm; if, I fay, there be fo much reverence of an Oath, how great is the perfection? It is not likely, nor agreeable to reason, that the Lord Chrift, the pattern of true and folid ‹ virtue, every action of whom is our inftruction, did fwear fo often; that is, fhould fwear as often as he used this form,' " Verily, Verily, I fay unto you," &c. For how can every moral action of his, or in his conversation, be our instruction or example, if he so frequently and every where feems to do that, which he fo vehemently and earnestly commanded his, even his chofen difciples, that is, his apoftles, that they 'fhould not do at all? Yet Auguftin, in his book of the 'Apostle's Words, Ser. 30. feems by his authority to create fome fcruple and ado for us, inafmuch as he seems to cenfure, and fay, That it is a kind of Perjury when any wittingly and willingly (that is, with certain reafon and will, or of fet purpose) ufeth this word VERILY, to confirm any thing: yet if we diligently mark and weigh the words of St. Auguftin there, he intends no other than what we intend, acknowledge, and confefs, and is neceffarily to be confeffed; namely, that he who, from a false opinion and perfuafion, and an erroneous confcience, as ⚫ divines call it, thinketh and believeth that he sweareth in very deed in ufing this word, as if this word ⚫ were an adverb of fwearing, that fometimes he hap'pens in a manner to forfwear, if that which he affirms in this manner be false; yet this is accidental and adventitious, namely, by the intention of him that fweareth of his own will, or rather error or ignorance, and not by the force and propriety of the 'word Amen, or Verily; feeing, as we have faid even now, that it is not a word or note of fwearing, but ' rather of confirming, as we confefs: and the fame St. Auguftin teacheth elsewhere, but especially in Tract 41. on the Gospel of John, on those words of

• Chrift

Chrift the Lord,' «Verily, Verily," &c. where moderating his words, he faith thus,' "Verily, Verily, is, "if we may fo fay, in a certain manner, a Swearing of "Chrift." Now these words of Augustin are to be weighed; he declareth (not fimply, but with an • Additament and Caution) Verily, Verily, to be (if it be lawful to fay it) after a Manner, a Swearing of Chrift; for fo he declares plain enough, that Verily, "Verily, is not properly Swearing, or a Note of fwearing, but only improperly, and after a certain manner, viz. fo far forth as Chrift the Lord doth familiarly use this word as fwearing; although in very deed, and properly, it be not an adverb of fwearing, but rather of affirming and afferting fimply, and in good faith, to ⚫ gain a better perfuafion of the matter or doctrine; for • Christ never seems to have fworn, if we will speak truly and properly of fwearing, but always used a fimple Speech; though fometimes, per amplificationem, he hath used this, even repeated, for the greater per• fuafion of his heavenly doctrine, that by this means he ⚫ might give his an example of Not Swearing rafhly, and every where, as we have already said, to whom he plainly commanded, faying, "Swear not at all, &c. but,' • &c. fo great is the religion of fwearing, and the danger of forfwearing.'

The Approbation and Commendation of the Doctors of Paris.

We have carefully read thefe Commentaries on the Epiftles of St. Paul, and Timothy, and Titus, wherein the most learned author, according to the great learning wherein he excels, largely and elegantly opens the more hidden fenfes of the apoftle; and we have ⚫ thought them worthy to be printed for public profit.' Act. Par. 16. Feb. 1610. F. Coeff. F. J. Tourn, &c.

CX. Lodovicus Pius, Emperor, who in his Prologue faith, That from his youth, by Chrift's Infpiration, he had the defire of the worship of God.' Capitul. Addit. 4. Tit. 96. Of not Swearing: That every one

beware