red to swear, did unanimously answer, I am a Christian, I do not swear.

Who then needs further to doubt, but that since Christ would have his disciples attain the highest pitch of perfection, he abrogated oaths, as a rudiment of infirmity, and in place thereof established the use of truth? Who can now any more think that the holy martyrs and ancient fathers of the first three hundred years, and many others since that time, have so opposed themselves to oaths, that they might only rebuke vain and rash oaths by the creatures, or heathen idols, which were also prohibited under the mosaical law; and not also swearing by the true God, in truth and righteousness, which was there commanded? as Polycarpus, Justin Martyr, Apolog. 2. and many martyrs, as Eusebius relates.

Who can read these places and doubt of their sense in this matter? And who, believing that they were against all oaths, can bring so great an indignity to the name of Christ, as to seek to subject again his followers to so great an indignity? Is it not rather time that all good men should labour to remove this abuse and infamy from Christians?

Lastly, They object, This will bring in fraud and confusion; for impostors will counterfeit probity, and under the benefit of this dispensation will lie without fear of punishment.

I answer, There are two things which oblige

a man to speak the truth: First, Either the fear of God in his heart, and love of truth; for where this is, there is no need of oaths to speak the truth: or, secondly, The fear of punishment from the judge. Therefore let there be the same, or rather greater punishment appointed to those who pretend so great truth in words, and so great simplicity in heart that they cannot lie, and so great reverence towards the law of Christ, that for conscienee sake they deny to swear in any wise, if they fail and so there shall be the same good order, yea, greater security against deceivers, as if oaths were continued; and also, by that more severe punishment, to which these false dissemblers shall be liable. Hence wicked men shall be more terrified, and good men delivered from all oppression, both in their liberty and goods: for which respect to tender consciences, God hath often a regard to magistrates and their state, as a thing most acceptable to him. But if any can further doubt of this thing, to wit, if without confusion it can be practised in the commonwealth, let him consider the state of the United Netherlands, and he shall see the good effect of it: for there because of the great number of merchants more than in any other place, there is most frequent occasion for this thing; and though the number of those that are of this mind be considerable, to whom the states these hundred years have condescended, and yet daily condescend, yet nevertheless there

has nothing of prejudice followed thereupon to the commonwealth, government, or good order; but rather great advantage to trade, and so to the commonwealth.

Sixthly, The last thing to be considered, is REVENGE AND WAR, an evil as opposite and contrary to the Spirit and doctrine of Christ as light to darkness. For, as is manifest by what is said, through contempt of Christ's law the whole world is filled with various oaths, cursings, blasphemous profanations, and horrid perjuries; so likewise, through contempt of the same law, the world is filled with violence, oppression, murders, spoilings, depredations, burnings, devastations, and all manner of lasciviousness and cruelty: so that it is strange that men, made after the image of God, should have so much degenerated, that they rather bear the image and nature of roaring lions, tearing tigers, devouring wolves, and raging boars, than of rational creatures endued with reason. And is it not yet much more admirable, that this horrid monster should find place, and be fomented, among those men that profess themselves disciples of our peaceable Lord and Master Jesus Christ, who by excellency is called the Prince of Peace, and hath expressly prohibited his children all violence; and on the contrary, commanded them, that, according to his example, they should follow patience, charity, forbearance, and other virtues worthy of a Christian?

Hear then what this great prophet saith, whom every soul is commanded to hear, under the pain of being cut off, Mat. v. from verse 38. to the end of the chapter. For thus he saith; "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee; and and from him that would borrow of thee, turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the children of your Father which is in heaven.

For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye; do not even the Publicans the same? and if ye salute your brethren only, what do ye more than others? do not even the Publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect."

These words, with respect to revenge, as the former in the case of swearing, do forbid some

things, which in time past were lawful to the Jews, considering their condition and dispensation; and command unto such as will be the disciples of Christ, a more perfect, eminent, and full signification of charity, as also patience and suffering, than was required of them in that time, state, and dispensation by the law of Moses. This is

not only the judgment of most, if not all the ancient Fathers, so called, of the first three hundred years after Christ, but also of many others, and in general of all those who have rightly understood and propagated the law of Christ concerning swearing, as appears from Justin Martyr in Dialog. cum Tryph. ejusdemque Apolog. 2.

From hence it appears, that there is so great a connexion betwixt these two precepts of Christ, that as they were uttered and commanded by him at one and the same time, so the same way they were received by men of all ages, not only in the first promulgation by the little number of the disciples, but also after the Christians increased in the first three hundred years. Even so in the apostacy; the one was not left and rejected without the other; and now again in the restitution, and renewed preaching of the eternal gospel, they are acknowledged as eternal and unchangeable laws, properly helonging to the evangelical state and perfection thereof; from which if any withdraw, he falls short of the perfection of a Christian man.