Because among the other good works commanded by God prayer is not the least, so that, very often in the Scriptures it is taken for the whole service of God, whereunto is joined also an oath as being a part of God's service. Therefore we have thought fit, briefly to declare our faith concerning these two things, and the rather, since among the professors of Christ there is some controversy about both these points.

I. Only God, and so Jesus Christ, to be prayed unto.

We believe that (speaking of prayer which pertaineth unto religion) the true God, (that is, the Father, Son, and Holy Ghost) and so Jesus Christ our Advocate, is to be prayed unto, and none other. For of calling upon God alone there be express commandments (Ps. 50:16), since He alone is to be served and worshipped (Deut. 10:12; Matt. 4:10). And of Christ being our Mediator and Advocate we lack not testimonies and examples in the Acts of the Apostles, in their epistles and in the Revelation. And as it is expressly forbidden us to serve or worship any mere creature, whatsoever it be, either in heaven or earth, so also we are forbidden to pray unto them (Col. 2:18). And if whatsoever is not of faith is sin, much more then is that which is admitted against the clear Word of God, since the very heathen themselves thought none was to be called upon except he were thought a God. And how shall they pray unto Him (saith the apostle) in whom they have not believed? But that God alone and Jesus Christ are to be believed in, the whole Scripture, and the whole catholic church, even in the creed which is daily rehearsed, do manifestly teach. [margin text: John 1:6]

II. A Christian man may swear lawfully.

We also believe that a Christian man may swear lawfully, namely, "in truth," (as the prophet teacheth) "in judgment, and in righteousness" (Jer. 4:2), so that his oath be neither false nor rash nor unjust. Neither is it condemned that one should take the Name of the Lord, but [except] if he take it in vain, and for an untruth. And among all nations since the beginning of the world, an oath hath been used when it maketh for the glory of God and profit of our neighbor. Yea, it hath been confirmed by the examples of God Himself, of Christ, and of the apostles, being a part of God's worship, to speak nothing of the perpetual consent of the whole church. Wherefore the doctrine of Christ in Matthew, or of James in his epistle, cannot be repugnant unto this, for they spake against the abusing of oaths, and meant to declare a true understanding of the commandment concerning an oath (Matt. 5:33-37; James 5:12).

III. We must not swear but by God.

We believe, when an oath is to be taken, that we ought to call upon or take to witness of our conscience no other besides God, and therefore may not swear, but by Him. For God alone is the searcher of our hearts, and He alone must have His honor and worship, that He may be the witness and revenger against our souls if we perform not that which by our oath we promise.

IV. Oaths which are just, and lawfully taken must be kept.

Hereupon we confess that for the honor of God, whose name in our oaths is as it were laid to pledge, all oaths lawfully taken ought to be observed, as also the law commandeth, neither is the name of God to be taken in vain, or in an untruth.

V. Oaths upon ungodly and unjust matters, such as be against the law of God, ought not to be made; or being made ought not to be kept.

Again, since we ought to promise nothing that is unjust or ungodly, namely, contrary to the law of God, much less do we judge it lawful to be confirmed by oath, or by taking the Name of God. Yet if it be taken, we affirm that such an oath, unlawful in itself, ought not to be kept, because in performing such an oath the sin is doubled, as we read of Herod in the evangelists (Matt. 14:7).

VI. Oaths which cannot be kept without breach of God's law ought not to be kept, though some such oaths are in themselves not unjust.

This also we add, that all such oaths as cannot be kept without breach of God's commandment, though they are in themselves not unjust, yet are not to be kept. And therefore (for example's sake) they which by oath promise perpetual single life, which afterwards they cannot keep without manifest breach of God's law, we judge that such ought by no means to keep their oath.

VII. Errors.

We disallow therefore those which pray unto idols, dead men, things without life, or do worship them. We disallow also the Anabaptists which simply condemn all oaths and affirm that no manner of oath is lawful for a Christian man. As also those which call to witness to their souls others besides God. Lastly those which hold that their oaths, which in themselves are ungodly, and cannot without great offense be performed, yet that they are to be fully kept and observed.