us certis et possibilibus, vere ac sine dolo praemeditate, ac
cum judicio, juste, ad gloriam Dei, et bonum proximi_?(1274) What one of
all those conditions was here wanting? Can we then say any less than a
pope said before us:(1275) _Non est tutum quemlibet contra juramentum suum
venire, nisi tale sit, quod servatum vergat in interitum salutis aeternae_?
O damnable impiety, which maketh so small account of the violation of the
aforesaid oath, which hath as great power to bind us as that oath of the
princes of Israel made to the Gibeonites, had to bind their posterity, 2
Sam. xxi. 1, 2; for it was made by the whole incorporation of this land,
and hath no term at which it may cease to bind. Nay (in some respects) it
bindeth more straitly than that oath of the princes of Israel. For, 1.
That was made by the princes only; this by prince, pastors, and people: 2.
That was made rashly (for the text showeth that they asked not counsel
from the mouth of the Lord); this with most religious and due
deliberation: 3. That was made to men; this to the great God: 4. That
sworn but once; this once and again.

_Sect._ 3. Some of our opposites go about to derogate somewhat from the
binding power of that oath of the princes of Israel. They are so nettled
therewith that they fitch hither and thither. Dr Forbesse(1276) speaketh
to the purpose thus: _Juramentum Gibeonitis praestitum contra ipsius Dei
mandatum, et inconsulta Deo, non potuissent Josuae et Israelitae opere
perficere nisi Deus, extraordinarie de suo mandato dispensasset,
compassione poenitentis illius populi Gibeonitei, et propter honorem sui
nominis, ut neque foedifragorum fautor, neque supplicium paenitentium
aspernator esse videretur._

_Ans._ 1. If the oath was against the commandment of God, what dishonour
had come to the name of God though he had not patronised the swearers of
it, but hindered them from fulfilling their oath? If a Christian swear to
kill a pagan, and hereafter repent of his oath, and not perform it, can
there any dishonour redound thereby to the name of Christ? The Doctor,
forsooth, must say so.

2. Where hath he read of the repentance of the Gibeonites, which God would
not despise?

3. If an oath made against the commandment of God (the breach of the
commandment being dispensed with) bindeth so strictly and inviolably as
that oath of the princes of Israel did, how much more ought we to think
ourselves strictly and inviolably bound, by the solemn oath o