[…] ⟨p. 65⟩[…]
⟨p. 66⟩Here Mr. B. showeth why he curtailed and1 cut off part of mine Assumption before, as fProcrustes did those that were too long for his bed; It was too long to serve his turn, and that being cut off, he thought no more was said of a Lot in it, than might well be said of an Oath. Now therefore for further Answer (having given none at all before) either he denieth, not my Proposition, but an other of his own forging correspondent to the Assumption that before he had framed; or else he bringeth an instance nothing at all to the purpose. My Proposition is this as himself relateth it, That which may be ordinarily used in other Civill affairs, be they more or less weighty, may also be used for matter of recreation and delight. This thus conceived Mr. B. denieth, and that he may seem to have some show of reason for this his denial, he addeth, that an Oath may be ordinarily used in other Civill matters, yet not for recreation. To let pass a large liberty given here for Oaths, which if it had in such terms slipped Mr. Gs. pen, he should soon have heard of it with a witness, as a patron of, and a pleader for ordinary swearers; as if those places gof our Saviour and hS. James well known, did not precisely condemn iordinary swearing. To let that pass, hoping that Mr. B. meant not amiss, howsoever his words seem to sound. Unless he put in, be those civill affairs weighty or less weighty, wherein he saith an oath may be used, he saith nothing at all that concerneth my Proposition: If he do, he ⟨p. 67⟩directly crosseth ithe doctrine of our Saviour; and his own assertions else-where. Neither do I believe that Mr. B. can give instance of any one particular that may be used ordinarily in Civill affairs, be they more or less weighty, that may not be used also in disport. If he or any other can produce any, I will relinquish this Argument.
〈…〉 ⟨p. 65⟩〈…〉
⟨p. 66⟩Here Mr. B. sheweth why he curtailed and1 cut off part of mine Assumption before, as fProcrustes did those that were too long for his bed; It was too long to serue his turne, and that being cut off, he thought no more was said of a Lot in it, than might well be said of an Oath. Now therefore for further Answer (hauing giuen none at all before) either he denieth, not my Proposition, but an other of his owne forging correspondent to the Assumption that before he had framed; or else he bringeth an instance nothing at all to the purpose. My Proposition is this as himselfe relateth it, That which may be ordinarily vsed in other Ciuill affaires, be thèy more or lesse weighty, may also be vsed for matter of recreation and delight. This thus conceiued Mr. B. denieth, and that he may seeme to haue some shew of reason for this his deniall, he addeth, that an Oath may be ordinarily vsed in other Ciuill matters, yet not for recreation. To let passe a large liberty giuen here for Oaths, which if it had in such termes slipt Mr. Gs. pen, he should soone haue heard of it with a witnesse, as a patron of, and a pleader for ordinarie swearers; as if those places gof our Sauiour and hS. Iames well knowne, did not precisely condemne iordinarie swearing. To let that passe, hoping that Mr. B. meant not amisse, howsoeuer his words seeme to sound. Vnlesse he put in, be those ciuill affaires weighty or lesse weighty, wherein he saith an oath may be vsed, he saith nothing at all that concerneth my Proposition: If he doe, he ⟨p. 67⟩directly crosseth ithe doctrine of our Sauiour; and his owne assertious else-where. Neither doe I beleeue that Mr. B. can giue instance of any one particular that may be vsed ordinarily in Ciuill affaires, be they more or lesse weighty, that may not be vsed also in disport. If he or any other can produce any, I will relinquish this Argument.
- 1T. G.
- fPlutarch. in These•.
- gMatth. 5. 34.
- hJam. 5. 12.Iam. 5. 12.
- iSit sermo vester, Matt. 5. 37. i. sermo familiaris & quotidianus, Piscat. sermo communis▪ Chemnit.Sit sermo vester, Matt. 5. 37. i. sermo familiaris & quotidianus, Piscat. sermo cōmunis▪ Chemnit.
- iQuod rectè sic expressit Chemnit. harmon. c. 51. Pharisaeorum traditio erat, in quibusvi• casibus, in familiari sermone, & in cō munibus negotijs, rectè & sin• peccato posse nomen Dei ad Juramentum assumi. Contra Christus in qu•tidianis & communibus colloquijs, negotijs & commercijs, &c. vult omninò non esse nomen Dei ad juramentum assumendum: utpote quod •am sacro-sanctum nobis esse debeat, ut illud non nisi in regra•issima in testimonium adhibeamus. Nam in re levine magnum qu. dem virum in testem vocare auderemus.Quod rectè sic expressit Chemnit. harmon. c. 51. Pharisaeorum traditio erat, in quibusvi• casibus, in familiari sermone, & in cō munibus negotijs, rectè & sin• peccato posse nomen Dei ad Iuramentum assumi. Contra Christus in qu•tidianis & communibus colloquijs, negotijs & commercijs, &c. vult omninò non esse nomen Dei ad juramentum assumendum: utpote quod •am sacro-sanctum nobis esse debeat, ut illud non nisi in regraissima in testimonium adhibeamus. Nam in re levine magnū qu. dem virum in testem vocare auderemus.
