A17726:126
A short instruction for to arm all good Christian people against the pestiferous errors…A short instruction for to arme all good Christian people agaynst the pestiferous errours…
A short instruction for to arm all good Christian people against the pestiferous errors of the common sect of Anabaptists. Compiled by master John CalvinA short instruction for to arme all good Christian people agaynst the pestiferous errours of the common secte of Anabaptistes. Compiled by mayster Iohn Caluine
London: printed by John Daye, 1549London: printed by Ihon Daye, 1549
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For this reason is special for all oaths, where we promise to do a thing to come. Therefore it followeth that that oath, by which I testify of a thing which is already done is not evil. Doeth it not appear I pray ⟨image 44⟩you, that they are altogether without wit, to reason thus? we can not perform that which we promise, therefore all oaths are forbidden. The replication to this is easy, that there is one kind of oath, in which there is no question to be bound to do any thing: but only to witness the truth, of a deed past. Also that it is the most used oath.
For thys reason is speciall for all othes, where wee promise to do a thynge to come. Therfore it foloweth yt that oth, by whiche I testifie of a thynge whych is already done is not euyll. Doeth it not appeare I praye ⟨image 44⟩you, that they are altogyther wythoute wit, to reason thus? we canne not performe that whyche we promise, therefore all othes are forbidden. The replication to this is easye, that there is one kind of othe, in whych ther is no question to be bounde to do any thing: but onely to wytnes the truth, of a dede past. Also that it is the most vsed othe.
Secondly the sense is far otherwise than they do imagine. For the Lord Jesus proceedeth forth to show, even as he hath begun, that if a man swear by his head, it is as well to take the name of God indirectly, as it is to swear by heaven, or the earth, or by Jerusalem.
Secondly the sence is farre otherwise thē they do imagyn. For the Lord Iesus proceadeth forth to shewe, euen as he hathe begun, that if a manne sweare by hys heade, it is as wel to take the name of God indirectly, as it is to sweare by heauē, or the earth, or by Ierusalem.