AN oath is the strongest confirmation of a truth auerred , and the most religious obligation of any thing promised that is to be found vnder heauen . So holy , that God hath hallowed it no otherwise then his owne Sabaoth both by precept and example . For as the fourth Commandement is not only sanctified by diuine precept , Remember thou keepe holy the Sabaoth day , but by Gods owne example , Hee rested the seuenth day , wherefore the Lord blessed the seuenth day and hallowed it . In like manner this affirmitiue part of the third Commaundement is sanctified by precept as a part of Gods worshippe , Ess. 45. 23. Euery knee shall bow to me , and euery tongue shall sweare by me . And at the 13. vers. before my text , wee haue his owne practice and example : where he confirmeth his promise to Abraham by an Oath , As is the institution , so is the forme , and end of an Oath : for wee sweare by a greater then our selues , to the end that such swering may bee a present remedie against all strife and contention amongst vs . Let these be the two parts of my text , The forme and the end of an Oath . 1 The Forme , That men sweare by a greater . 2 The End , That it makes an end of all strife .

1 This greater , by whom men sweare , is no lesse then God himselfe , for in Ier. 5. 7. God chalengeth those who sweare by them that be no Gods . An Oath therefore is the inuocation of the name of God , reuerend and holie then is an Oath , because reuerend and holy is his name ; So deepely is this point imprinted in the harts of men , that naturall Religion hath taught the very Heathen themselues , to sweare by their gods , as Laban sware by the God of Nahor , but Iacob , by the feare of Isaake , that is by the true God Gen. 31. 53. whom Isaake his father worshiped .

This point also is expressed , by the very ceremonie of an Oath : Ioseph put his hand vnder Iacobs thigh , and the seruant of Abraham vnder the thigh of his Master . Because ( as S. August : and Ambros expounds it ) God our Sauiour was to proceed out of the loines of Abraham , Isaake , and Iacob ; and as of old they put their hands , vnder the thigh of those Patriarches of whom Christ was then to come : so to the same purpose do Christians lay their hands vpon some part of that sacred booke wherein Christ is reuealed . By such like ceremonies do we signifie that we sweare by a greater , and that greater to be no other then God , and our Sauiour .

The 3 grounds or reasons of inuocating the name of God in an Oath as they do naturally rise of that terme of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will they cleere the way vnto that which followeth .

1 Men by sin haue lost their credit , and therefore doe they pawne the credit of him who is truth it selfe . And in case of necessitie for want of other sufficient pledge God doth vouchsafe to pledge his truth for honest men that mean well , The truth and credit of God is greater then mans , and therefore men sweare by him , as by a greater .

2 An Oath is the manifestation of a secret truth or intention of the heart for to sweare in things manifest , is the taking of the name of God in vaine . But God alone is the knower of the heart and reynes , therefore he onely must testifie , that which is perfectly knowne to none but him . He is greater in knowledge then man , in knowledge of secret thoughts and things that are most hidden , therefore man sweareth by him as by the greater .

3 If a man shall forsweare himselfe , or violate his Oath , the wrong is done directly vnto God . His truth is falsified , his name is abused in the highest degree . Great reason therefore that he should be iudge in that case . To redeeme his sacred name by taking vengeance vpon periured persons . From this ground it ariseth that the Maiestie of God is called vpon in an Oath . Vt testis & vindex . And therefore as God doth pawne his sacred name for our credit , so doe we lay in a counterpawne of our saluation , or of somewhat that is dearest vnto vs for our fidelitie . Which we must forfeit if wee keepe not our Oath .

The Apostle hath giuen an instance of a perfect forme in this kinde , 2. Cor. 1. 23. I call God to record vpon my Soule . There is God Testis & Vindex , I call God to record , there is Gods pawne for Paul

Vpon my Soul , There is Pauls counterpawne for his sidelitie . In animam meam , vpon the perill of mine owne soule be it if I falsifie Gods record . If Paul now had abused the testimony of God , he had forfeited his own soule .

This forfeiture was of old expressed by God doe so to mee and more also , or such like formes of execration . Now is it giuen for the conclusion of our solemne Oathes . So help you God .

By this I hope you conceiue the forme , and by the forme , the nature of an Oath , together with the reasons why wee sweare only by the name of God as the greater .

Greater in name and credit , that his Credit might supplie the defects in ours .

Greater in the knowledge of secrets , that he might testifie the simple intentions of our hearts .

Greater in power and iudgement that he might take vengeance of such wretches as dare abuse his sacred maiestie .

Therefore men verily sweare by him that is greater .

2 From this diuine forme is deriued so excellent an end of an Oath , that it makes an end of strife A fonte pietatis fluit rimus charitatis . And fit it is that so worthy a streame should flowe from such a fountaine . For a greater testimonie of sincere truth , nor a cleerer euidence of the most secret intentions cannot be giuen then is an Oath . Wherefore after that this witnes hath once spoken , after that this obligation is once subscribed by laying the hand vpon the booke , and sealed by kissing of the same , it were a great indignitie offred to that diuine Maiestie , once to call in question , or to moue contention about that which a lawfull Oath hath before determined .

An indignitie I say , seeing the God of truth hath vouchsafed himselfe to interpose as a witnesse of sinceritie , and a reuenger of periurie .

Let an oath therefore bee an end of all strife amongst vs , I pray God it may , and God forbid but it should .

Wherefore ( Right-worshipfull and beloued ) seeing my finger is now vpon the sore , giue me leaue to touch it a little to the quicke . If any aske what I haue to doe to intermedle ; Let this be mine Apologie . First my profession bindeth mee to be a peacemaker amongst you being of the Companie assembled within my cure . As in generall I began the last yeare .

Next I must euer acknowledge this Companie my worthy Patrons , And my selfe also by further fauours to bee an vnworthy member of the same . And thereby also doe I stand obliged for the resoluing of your consciences in this point of scruple , and for the faster knitting of you vp in the band of peace .

Vnderstand therefore , that there be two kinde of Oathes , the one is assertorie , and the other promisorie .

The Oath of asseueration by which the truth of any thing past or present is auerred must needs be kept by such as haue any conscience at all . The reason is , because the breach thereof falleth directly , whollie , and all at once vpon the Conscience , and therby becommeth most sensible .

2 But an oath of promise being once past , is in time forgotten , as if the binding power thereof did by little and little weare away , which though it bee not so in truth , but only in the error of our obliuious nature , yet is this the most charitable reason that can be rendred , of the too too much neglect of Oathes in this Cittie . Yet is this the Oath which is to bee intended in this businesse , and which is mentioned in this Scripture , for in the 13. Verse before my text , it is said . When God made the promise vnto Abraham hauing no greater to sweare by , he sware by himselfe . This is that Oath which you haue solemnly taken , wherein you haue pawned the sacred Maiestie of God , that you will faithfully keepe your promise , by laying hand vpon the booke , and kissing the same . Wherein if at any time hereafter you shall faile , you haue forfeited that interest , which you haue in that Maiestie by the bond of those words . So help you God .

Now the Question is no more but this .

A Cittizen hath vndertaken a double Oath .

1 As Freeman of the Cittie he sweareth To be obeisant and obedient to the Maior and the Ministers of this Cittie . To maintaine the franchises and Customes thereof . This Cittie to keepe harmelesse in that him lieth . Yo bee contributorie to all manner of charges &c ▪ bearing part as a freeman ought .

2 As a member of this fellowship he hath likewise sworne .

Truly to obay all manner of rules , impositions and ordinances that be made , or hereafter shall be made and lawfully ordained for the ordering of the said fellowship .

Whether this man thus obliged may indeauour or consent not to disorder , but to dismember this fellowship , by the separation of himselfe and others from the same .

Whether hee may labour to bee freed from those charges to which he hath sworne to be contributory .

Whether by this president of Innouation , to incourage other Companies vpon the like pretence to attempt the same : be to obay the gouernours , to maintaine and keep this Cittie harmelesse to his power .

I will not sit Iudge or determine vpon any mans conscience , but only lay open the Question in such manner , as euery man in his conscience may be his owne Iudge .

There be two points without compasse of this question .

1 That those who haue not taken this Oath may vpon iust cause seeke : and that authoritie in the Eye to a more publike good may command a seperation , we call it not into question . For this is their act and not thine , and therefore concerneth not this point .

2 It is not denied but a Company may be imagined so apparantly pestilent to the common wealth ; so tyrannicall and burdensome to the sworn members of the same , as they may lawfully desire and endeauour a redresse , and for want of that a seperation , for they are sworne onely to that which is lawfull . But this is farre from our point , I finde it not obiected .

What then might be the motiue The Reformation of Abuses .

Beloued , this word Reformation is a good word : but it hath guilt many a rotten peece of wood .

For what Faction or Schisme euer entered into Church , what rebellion or insurrection euer began in Common-wealth , which masked not vnder a pretence of Reformation ?

Abuses there are , & euer wil be , though a new Companie should drop from the clouds . And a reformation of abuses is euermore to be desired .

But first . Is there no meanes of reformation already established equiualent to that which is desired ?

If not . May no meanes bee thought vpon , by ioint sute to be obtained , without such innouation and separation ?

If not . Is all this cleere , or is it questionable and doubtfull , and as yet vndetermined ?

If it be but questionable , then make this a Quaere .

Whether such a scruple arising in thy minde , or suggested by others , may dispence with any branch of a solemne Oath which is cleere and without question ? Lay thine Oath then in one Scoale with all the waights that therunto belongeth , as hath beene deliuered : and let thy conscience bee an indifferent Iudge , whether a scruple remaining as yet questionable may ouer-ballance the same ?

Let mee propound two places of Scripture vnto you , the one as a precept , the other by way of example , both concerning the validitie of a promissarie Oath .

1 In the 15. Psalme , the question is , Who shall dwell in Gods Tabernacle , or rest vpon his holy hill ? That is , Who shall be a liuely member of the Church militant on earth , or enter into eternall rest in heauen ? One maine branch of the answer is at the fifth verse , He that sweareth to his neighbour , and disappointeth him not , and though it be to his owne hinderance . As it is the publike good which is pretended , so let our caueat be , what is intended in this attempt . It is the zeale of some publike good which consumeth vs in this businesse ? Or is it the hope of some aduantage or supposed dignitie , some profit , or expected libertie vnto our selues , which putteth fire vnto vs ? Remember this is not a priuate oath twixt neighbour & neighbour , whereof the Psalmist speaketh , but publike and solemne , and so much the more obligatorie . The breach thereof is directly against heauen and earth . And the scandalous example of that breach may extend to all the Companies of this Citie , as a motiue for the slacking of their Oathes .

Therfore whatsoeuer aduantage , liberty , or dignitie may accrue thereby , keepe thine oath intire , though it be to thine owne hinderance . If thou mean to dwell in Gods Tabernacle on earth , or to rest vpon his holy hill in heauen : for the anchor of that hope lieth at pawne .

2. An example we haue , Ios. 9. 18. where the children of Israel mistaking the Gibeonites for farre strangers , who indeede were their neighbors , did make a league with them , and confirmed the same by solemne Oath .

1. This was an oath against the Law of God , Deuteron. 7. 2. Thou shalt not make a Couenant with them , nor haue compassion on them .

2. It was an Oath rashly taken by the Princes , in that they asked not counsell at the mouth of God , but suffered themselues to be deluded by their old apparell , their patched bottles , their clouted shooes , and mouldie bread .

3. It was an Oath guilefully giuen by the Gibeonites , Dolus personarum , a mistaking of the persons themselues to whom they sware .

Notwithstanding all this , the Princes of the people that sware , durst not satisfie the people in breaking their Oath .

Saul afterwards did breake it in slaying the Gibeonites , a long time after , when time might seeme to haue worne out the sense of it , 2. Sam. 21. 1.

Heereupon God sent three yeeres famine . Dauid inquireth of the cause of that famine . God answereth , It was Saul and his bloudie house for killing the Gibeonites , to whom the children of Israel had sworne . And besides this , for further satisfaction , the seuen sonnes of Saul were hanged vp in the mountaine before the Lord .