A SERMON Preached on the 8. day of May 1615. in the Parish-Church of S. STEPHEN in Walbrooke London.  
At an anniversary Solemnity and assembly of the Company of Grocers of LONDON.  
In commemoration of their ancient and first beginning to be a Company.  
BY R. F. DOCTOR in Divinity.  
LONDON Printed for William Aspley.  
1615.   

TO THE Right Worshipful and his singular good PATRONS, the Company of the GROCERS.  
R. F. Wisheth the increase of all peace and happiness.  
RIght worshipful, although it be much against my disposition, who preach so often, to commit any one Sermon to the public view, especially this, whereof I have as mean conceit as of the rest ordinarily delivered. Notwithstanding, if it may give any satisfaction, I do humbly entreat, that you would be pleased to accept of so small a testimony of my greater thankfulness. To whom as I acknowledge myself much obliged, so shall I ever be ready to render a far greater signification of my duty. And albeit this subject deserveth to be amplified much more than my leisure in the throng of other business would at this time permit: yet understanding of a rumour spread, as if upon conference with some, I should begin to alter my mind; I have chosen rather to set it down word for word as it was at that time uttered, then to enlarge any branch of it. I laboured most to deliver the naked truth in this point, without ornament of speech: such nakedness is never to be ashamed. Thus desiring Almighty God that the simple truth may so work upon the consciences of every one for the establishing of peace, order, and government amongst us, that we may have a most tender care of all such Oaths from that Oath of Allegiance to his Majesty, to the Oaths taken by the meanest Churchwardens in our parishes: I do humbly commend you in my prayers to the gracious protection of the Almighty.  
From S. Stephens Walbrooke, London. May 25. 1615. R. F.   
HEB. 6. 16. For men verily swear by him that is greater: an Oath amongst them is an end of all strife. 
AN oath is the strongest confirmation of a truth averred, and the most religious obligation of any thing promised that is to be found under heaven. So holy, that God hath hallowed it no otherwise then his own Sabaoth both by precept and example. For as the fourth Commandment is not only sanctified by divine precept, Remember thou keep holy the Sabaoth day, but by Gods own example, He rested the seventh day, wherefore the Lord blessed the seventh day and hallowed it. In like manner this affirmitive part of the third Commandment is sanctified by precept as a part of God's worship, Ess. 45. 23. Every knee shall bow to me, and every tongue shall swear by me. And at the 13. vers. before my text, we have his own practice and example: where he confirmeth his promise to Abraham by an Oath, As is the institution, so is the form, and end of an Oath: for we swear by a greater than ourselves, to the end that such swearing may be a present remedy against all strife and contention amongst us. Let these be the two parts of my text, The form and the end of an Oath. 

1 The Form, That men swear by a greater.  
2 The End, That it makes an end of all strife.    
1 This greater, by whom men swear, is no less than God himself, for in jer. 5. 7. God challengeth those who swear by them that be no Gods. An Oath therefore is the invocation of the name of God, reverend and holy then is an Oath, because reverend and holy is his name; So deeply is this point imprinted in the hearts of men, that natural Religion hath taught the very Heathen themselves, to swear by their gods, as Laban swore by the God of Nahor, but jacob, by the fear of Isaake, that is by the true God 
Gen. 31. 53.  whom Isaake his father worshipped.  
This point also is expressed, by the very ceremony of an Oath: joseph put his hand under jacobs' thigh, and the servant of Abraham under the thigh of his Master. Because (as S. August: and Ambros expounds it) God our Saviour was to proceed out of the loins of Abraham, Isaake, and jacob; and as of old they put their hands, under the thigh of those patriarchs of whom Christ was then to come: so to the same purpose do Christians lay their hands upon some part of that sacred book wherein Christ is revealed. By such like ceremonies do we signify that we swear by a greater, and that greater to be no other than God, and our Saviour.  
The 3 grounds or reasons of invocating the name of God in an Oath as they do naturally rise of that term of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will they clear the way unto that which followeth.  
1 Men by sin have lost their credit, and therefore do they pawn the credit of him who is truth itself. And in case of necessity 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 than man's, and therefore men swear by him, as by a greater.  
2 An Oath is the manifestation of a secret truth or intention of the heart for to swear in things manifest, is the taking of the name of God in vain. But God alone is the knower of the heart and reins, therefore he only must testify, that which is perfectly known 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 forswear himself, or violate his Oath, the wrong is done directly unto God. His truth is falsified, his name is abused in the highest degree. Great reason therefore that he should be judge in that case. To redeem his sacred name by taking vengeance upon perjured persons. From this ground it ariseth that the Majesty of God is called upon in an Oath.  testis & vindex. And therefore as God doth pawn his sacred name for our credit, so do we lay in a counterpane of our salvation, or of somewhat that is dearest unto us for our fidelity. Which we must forfeit if we keep not our Oath.  
The Apostle hath given an instance of a perfect form in this kind, 2. Cor. 1. 23. I call God to record upon my Soul. There is God Testis & Vindex, I call God to record, there is God's pawn for Paul  
Upon my Soul, There is Paul's counterpane for his fidelity. In animam meam, upon the peril of mine own soul be it if I falsify God's record. If Paul now had abused the testimony of God, he had forfeited his own soul.  
This forfeiture was of old expressed by God do so to me and more also, or such like forms of execration. Now is it given for the conclusion of our solemn Oaths. So help you God.  
By this I hope you conceive the form, and by the form, the nature of an Oath, together with the reasons why we swear only by the name of God as the greater.  
Greater in name and credit, that his Credit might supply the defects in ours.  
Greater in the knowledge of secrets, that he might testify the simple intentions of our hearts.  
Greater in power and judgement that he might take vengeance of such wretches as dare abuse his sacred majesty.  
Therefore men verily swear by him that is greater.  
2 From this divine form is derived so excellent an end of an Oath, that it makes an end of strife A font pietatis fluit rimus charitatis. And fit it is that so worthy a stream should flow from such a fountain. For a greater testimony of sincere truth, nor a clearer evidence of the most secret intentions cannot be given then is an Oath. Wherefore after that this witness hath once spoken, after that this obligation is once subscribed by laying the hand upon the book, and sealed by kissing of the same, it were a great indignity offered to that divine Majesty, once to call in question, or to move contention about that which a lawful Oath hath before determined.  
An indignity I say, seeing the God of truth hath vouchsafed himself to interpose as a witness of sincerity, and a revenger of perjury.  
Let an oath therefore be an end of all strife amongst us, I pray God it may, and God forbidden but it should.  
Wherefore (Right-worshipful and beloved) seeing my finger is now upon the sore, give me leave to touch it a little to the quick. If any ask what I have to do to intermeddle; Let this be mine Apology. First my profession bindeth me to be a peacemaker amongst you being of the Company assembled within my cure. As in general I began the last year.  
Next I must ever acknowledge this Company my worthy Patrons, And myself also by further favours to be an unworthy member of the same. And thereby also do I stand obliged for the resolving of your consciences in this point of scruple, and for the faster knitting of you up in the band of peace.  
Understand therefore, that there be two kind of Oaths, the one is assertory, and the other promisorie.  
The Oath of asseveration by which the truth of any thing past or present is averred must needs be kept by such as have any conscience at all. The reason is, because the breach thereof falleth directly, wholly, and all at once upon the Conscience, and thereby becometh 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 wear away, which though it be not so in truth, but only in the error of our oblivious nature, yet is this the most charitable reason that can be rendered, of the too too much neglect of Oaths in this City. Yet is this the Oath which is to be intended in this business, and which is mentioned in this Scripture, for in the 13. Verse before my text, it is said. When God made the promise unto Abraham having no greater to swear by, he swore by himself. This is that Oath which you have solemnly taken, wherein you have pawned the sacred Majesty of God, that you will faithfully keep your promise, by laying hand upon the book, and kissing the same. Wherein if at any time hereafter you shall fail, you have forfeited that interest, which you have in that Majesty by the bond of those words. So help you God.  
Now the Question is no more but this.  
A Citizen hath undertaken a double Oath.  
1 As Freeman of the City he sweareth To be obeisant and obedient to the Mayor and the Ministers of this City. To maintain the franchises and Customs thereof. This City to keep harmless in that him lieth. You be contributory to all manner of charges etc.▪ bearing part as a freeman aught.  
2 As a member of this fellowship he hath likewise sworn.  
Truly to obey 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 endeavour or consent not to disorder, but to dismember this fellowship, by the separation of himself and others from the same.  
Whether he may labour to be freed from those charges to which he hath sworn to be contributory.  
Whether by this precedent of Innovation, to encourage other Companies upon the like pretence to attempt the same: be to obey the governors, to maintain and keep this City harmless to his power.  
I will not sit judge or determine upon any man's conscience, but only lay open the Question in such manner, as every man in his conscience may be his own judge.  
There be two points without compass of this question.  
1 That those who have not taken this Oath may upon just cause seek: and that authority in the Eye to a more public good may command a separation, 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 apparently pestilent to the common wealth; so tyrannical and burdensome to the sworn members of the same, as they may lawfully desire and endeavour a redress, and for want of that a separation, for they are sworn only to that which is lawful. But this is far from our point, I find it not objected.  
What then might be the motive The Reformation of Abuses.  
Beloved, this word Reformation is a good word: but it hath guilt many a rotten piece of wood.  
For what Faction or Schism ever entered into Church, what rebellion or insurrection ever began in Commonwealth, which masked not under a pretence of Reformation?  
Abuses there are, & ever will be, though a new Company should drop from the clouds. And a reformation of abuses is evermore to be desired.  
But first. Is there no means of reformation already established equivalent to that which is desired?  
If not. May no means be thought upon, by joint suit to be obtained, without such innovation and separation?  
If not. Is all this clear, or is it questionable and doubtful, and as yet undetermined?  
If it be but questionable, then make this a Quaere.  
Whether such a scruple arising in thy mind, or suggested by others, may dispense with any branch of a solemn Oath which is clear and without question? Lay thine Oath then in one Scoale with all the weights that thereunto belongeth, as hath been delivered: and let thy conscience be an indifferent judge, whether a scruple remaining as yet questionable may overbalance the same?  
Let me propound two places of Scripture unto you, the one as a precept, the other by way of example, both concerning the validity of a promissarie Oath.  
1 In the 15. Psalm, the question is, Who shall dwell in God's Tabernacle, or rest upon his holy hill? That is, Who shall be a lively member of the Church militant on earth, or enter into eternal rest in heaven? One main 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 own hindrance. As it is the public good which is pretended, so let our caveat be, what is intended in this attempt. It is the zeal of some public good which consumeth us in this business? Or is it the hope of some advantage or supposed dignity, some profit, or expected liberty unto ourselves, which putteth fire unto us? Remember this is not a private oath twixt neighbour & neighbour, whereof the Psalmist speaketh, but public and solemn, and so much the more obligatory. The breach thereof is directly against heaven and earth. And the scandalous example of that breach may extend to all the Companies of this City, as a motive for the slacking of their Oaths.  
Therefore whatsoever advantage, liberty, or dignity may accrue thereby, keep thine oath entire, though it be to thine own hindrance. If thou mean to dwell in God's Tabernacle on earth, or to rest upon his holy hill in heaven: for the anchor of that hope lieth at pawn.  
2. An example we have, Ios. 9 18. where the children of Israel mistaking the Gibeonites for far strangers, who indeed were their neighbours, did make a league with them, and confirmed the same by solemn Oath.  
1. This was an oath against the Law of God, Deuteron. 7. 2. Thou shalt not make a Covenant with them, nor have compassion on them.  
2. It was an Oath rashly taken by the Princes, in that they asked not counsel at the mouth of God, but suffered themselves to be deluded by their old apparel, their patched bottles, their clouted shoes, and mouldy bread.  
3. It was an Oath guilefully given by the Gibeonites, Dolus personarum, a mistaking of the persons themselves to whom they swore.  
Notwithstanding all this, the Princes of the people that swore, durst not satisfy the people in breaking their Oath.  
Saul afterwards did break it in slaying the Gibeonites, a long time after, when time might seem to have worn out the sense of it, 2. Sam. 21. 1.  
Hereupon God sent three years famine. David inquireth of the cause of that famine. God answereth, It was Saul and his bloody house for killing the Gibeonites, to whom the children of Israel had sworn. And besides this, for further satisfaction, the seven sons of Saul were hanged up in the mountain before the Lord.  
Observe therefore, that this being a rash, guileful, and unlawful oath, had no binding power in itself: yet seeing the name of the God of Israel was pawned by his people, it pleased God rather to dispense with his own Law, then with their Oath, in regard of scandal amongst Heathen people, that they might not say, Israel made light account of the name of their God.  
Beloved, this Oath of yours is no unlawful Oath, but approved of all. It is no rash Oath. If it were you should not only condemn yourselves, but an infinite number beside for taking the same.  
It is no deceitful Oath. The words are plain and simple. Let me add further: It is not the Oath of Princes to their slaves appointed to the slaughter, as the Gibeonites were, but of the members of a fellowship and incorporation. It is not single, but doubled, doubled with solemnity to this Company, to this City.  
Now if we were but men, Heathen men that knew not the true God: yet he that shall break such an Oath, shall not only lose his credit for ever amongst men, etiamsi per plures Deos iuret, but vengeance also from above would follow him, as the wise 
Wisd. 14. 30.  man averreth. Not by any power in the Idols, by whom the Heathen swear, but because in every false religion there is some truth intwined by the virtue of that truth, the vengeance of that divine power which is acknowledged by Idolaters, shall follow perjured persons.  
But we are Christians, worshipping the true God and Saviour of the world. This obligation than is doubled upon us: and what will profane persons object if we break it?  
We profess our selves professors of the Gospel of Christ, and worshippers of the true God truly. What will our adversaries in this profession say, when they shall see us pass over these divine bonds as matter of mere formality? I will tell you what they do say; That our Forefathers in this Land under their Religion were faster tied by their bare word and promise, than Protestants at this day by their most solemn Oaths.  
If they shall infer this à non causa, pro causa, imputing it to our Religion, it is well known we can easily quit them with their own. But in some men of our Religion we must confess it is inexcusable. Come we then to our general conclusion.  
If there be any Freeman of this City, member of this Company, who doth or shall desire not to be subject to such lawful ordinances as he is formerly sworn unto; or shall endeavour or give consent to those that shall endeavour for any such innovation or separation as may prove dangerous either to the shaking of this City government, or the weakening of this present Company.  
Before that such a one proceed any further, Let him lay his hand upon his heart, & seriously consider the binding power of a solemn promissory Oath in general as hath been delivered, together with the contents of his double oath in particular; Next let him see what warrant he hath either upon hope of any dignity, liberty, or advantage to himself in private, Or upon any scruple arising in him, or suggested by others for the public, to cross any branch of either Oath: Or what power can dispense with his conscience in this case▪ the subject of his Oath remaining as it doth.  
It is clear thy Oath doth not bind thee from seeking the redress and reformation of any abuse within thy calling whatsoever, God forbid it should, Neither doth it forbidden thee to advice in thy place about the means of reformation; Only abstain from that means which shall transgress any part of thine Oath.  
If there be no means of reformation either already established, or to be obtained, but such: Let that be the act of authority, the invention of superiors and not thine, Let it be their determination, rather than thy seeking. Touch not thine Oath. Remember how far thou art obliged before by a divine bond, and thou mayest not play fast and lose with the eternal God. He is that greater in my text by whom we swear, and an Oath ought to be the end of all strife amongst men, in private societies, in Companies, in Cities, and in kingdoms. Be it far from us then to contend or strive against any branch of our Oath, lest we seem to strive against God. And then shall we kick against the pricks, to the wounding of ourselves, our souls and consciences for ever.  
Of which Conscience as of a most precious jewel, that every one of us may have a tender care, together with a most holy Reverence of Gods most glorious name in these sacred covenants and celestial bonds, he give grace who is the fountain of all Graces, jesus Christ, to whom with the Father and blessed spirit, three persons and one God, be all praise and glory.   
Finis.