A37049:526
A37049:526
London: printed for Dorman Newman, 1675
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.
Again, in Oaths which are for confirmation, let us distinguish betwixt assertory Oaths, that do▪ but confirm such a thing to be truth; and promissory Oaths, that engage the person Swearing to the performance of such a thing for the time to come, either absolutely or with qualifications.
Again, in Oaths which are for confirmation, let us distinguish betwixt assertory Oaths, that do▪ but confirm such a thing to be truth; and promissory Oaths, that ingage the person Swearing to the performance of such a thing for the time to come, either absolutely or with qualifications.
For clearing the matter, take this proposition, that Oaths in both these cases being well qualified, is a lawful piece of God's worship, and may, and should be made use of by his People; this is a clear truth from these Scriptures, Deut. 10.20. Deut. 6.13. Jer. 4.2.
As for Anabaptists, who deny the lawfulness of Oaths under the New Testament, we are not now to meddle with them, because there be few in these days that are in such an Error. We shall consider 1. What qualifications are requisite to right Swearing: Then 2. Clear some practical questions. 3. Show wherein this Command is violate in respect of Swearing.
As for Anabaptists, who deny the lawfulness of Oaths under the New Testament, we are not now to meddle with them, because there be few in these days that are in such an Errour. We shall consider 1. What qualifications are requisite to right Swearing: Then 2. Clear some practical questions. 3. Shew wherein this Command is violate in respect of Swearing.
In an Oath consider, 1. Its matter. 2. Its form. 3. Its rise, or mens Call to it. 4. The expressions its conceived in. 5. Our manner of going about it. 6. Our keeping of it, which followeth after to be spoken to distinctly.
First, for the matter of an Oath, Assertory Oaths must be of things that are 1. True. 2. Weighty. 3. They must be such to our knowledge. Again, Promissory Oaths must be in things just and lawful, possible, profitable, and in our power, and which to our knowledge are such.
2. The form must be By the true God, it being a peculiar part of his worship, for we can swear by none whom we cannot invocate, therefore Idols, Creatures, Graces, &c. are excluded here, for none of these are God.
2. The forme must be By the true God, it being a peculiar part of his worship, for we can swear by none whom we cannot invocate, therefore Idols, Creatures, Graces, &c. are excluded here, for none of these are God.
3. Its rise must be Edification, that is God's glory, our own vindication, or our Neighbours good, or the call of a Magistrate putting us to it; and it should be used for deciding of Controversies, when no other mean of clearing or deciding such a thing is remaining; hence we say, juratus fuit, he was Sworn passively; and the Hebrews have no active word for expressing it, to let us see men ought not to swear, but to be sworn, or by necessity pressed to it.
3. Its rise must be Edification, that is God's glory, our own vindication, or our Neighbours good, or the call of a Magistrate putting us to it; and it should be used for deciding of Controversies, when no other mean of clearing or deciding such a thing is remaining; hence we say, juratus fuit, he was Sworn passively; and the Hebrews have no active word for expressing it, to let us see men ought not to swear, but to be sworne, or by necessity pressed to it.
4. As to the expressions in which it is conceived, or the thing sworn; its required, not only that it be truth to, and in the mans meaning that sweareth, but that the expressions be plain and intelligible to his meaning and understanding, to whom the Oath is given; otherwise it deludeth, but doth not clear. Hence these two rules are to be observed. 1. That the meaning be so clear, as may be, and is most ordinarily and obviou ••y gathered ⟨p. 127⟩from such words and expressions as are used. 2. That the expressions be according as they are supposed to be understood by others, especially him that exacteth the Oath; for if he mean one thing, and we another, God's Name is profaned, and the end of an Oath frustrate; much more equivocations in expressions and mental reservations are to be condemned here; the first whereof taketh in Ambiguity in words; the second, a different sense in our thoughts from what seemeth to be meant in our words.
4. As to the expressions in which it is conceived, or the thing sworne; its required, not only that it be truth to, and in the mans meaning that sweareth, but that the expressions be plain and intelligible to his meaning and understanding, to whom the Oath is given; otherwise it deludeth, but doth not clear. Hence these two rules are to be observed. 1. That the meaning be so clear, as may be, and is most ordinarily and obviou ••y gathered ⟨p. 127⟩from such words and expressions as are used. 2. That the expressions be according as they are supposed to be understood by others, especially him that exacteth the Oath; for if he mean one thing, and we another, God's Name is prophaned, and the end of an Oath frustrate; much more equivocations in expressions and mental reservations are to be condemned here; the first whereof taketh in Ambiguity in words; the second, a different sense in our thoughts from what seemeth to be meaned in our words.
5. As to the right manner of Swearing, these things ought to be noticed: 1. That it be in judgment, that we understand the thing we Swear, and the nature of our Oath, and him we swear by, Jer. 4.2. 2. Fear and Reverence in going about it, as being in an especial way in God's own sight; thus, to fear an Oath, is a good property, and the heart would be filled with the apprehension of a present God. 3. Singleness in the end, that it be not to deceive any, but to express the truth truly and faithfully, called Righteousness, Jer. 4.2. And for the most part these properties or qualifications may agree to Oaths, Asseverations and Imprecations.
For the further clearing of this matter, we would speak to some questions.
And the 1. Question is, How then differ Oat •s from Asseverations?
Answ. They should both be in Truth & Judgment with fear, and when called unto; but in this they differ, that in Oaths we are only to make mention of the true God, and swear by him, but Asseverations may be thus expressed, As thy Soul liveth, 2 King. 2. v. 2.4, 6. and yet we do not swear by the Soul of any.
A 2d. Question is, What may we judge of such Oaths, as are, By Angels, Saints, Mary, Paul, & By other Creatures, as Heaven, Light, the World, by Soul, Conscience. &c. Or by Graces, as by Faith.
A 2d. Question is, What may we judge of such Oathes, as are, By Angels, Saints, Mary, Paul, & By other Creatures, as Heaven, Light, the World, by Soul, Conscience. &c. Or by Graces, as by Faith.
Answ. We need not use much Curiosity in Distinctions: For, we conceive them all to be simply unlawful. 1. Because none of these are God, and swearing is a Peculiar piece of his Worship, Deut. 6.13. And swearing by any thing what ever it be, which is not God, is condemned, Jer. 5.7. They ⟨p. 128⟩have sworn by those who are not Gods. 2. Because we cannot invocate any of these, and therefore cannot swear by them, seeing an Oath carrieth along with it, an Invocation of him we swear by. 3. Because they want these Properties due to such, to whom this Worship belongeth. As 1. Omniscience, to try whether we mean as we have sworn or not. 2. Omnipotency. And 3. Justice to avenge, if it be not so as we have sworn. 4. Sovereignty, to call the Swearers to a Reckoning. 4. Because it would derogate from the Scope of this Command, which giveth this to God alone, as his due, and implieth, that he alone hath all these Properties in him. 5. Because such Oaths are expressly Prohibited by Christ, Matth. 3.34. Swear not all, neither by Heaven nor Earth; For, they stand in an Inferior Relation to God, and are his Servants. 6. Because as none of these things are God to take Order with us if we swear falsely; so none of them are so ours, as we can lay them in Pledge, for the least Change to be made upon them, in Case our Oath be not true; none of them can be added unto or diminished from by us. We cannot make one of our Hairs Black or White; and therefore ought not to swear by our Head; much-less can we quiet our Conscience, or increase our Faith, that we should so freely swear by these. That place Mat. 5.36. cleareth this: For that of Mat. 23.16, 17. &c. speaketh of the Obligation of an Oath sinfully made, as to that manner of swearing, which yet still bindeth: but it warranteth not the making of such Oaths.
Answ. We need not use much Curiosity in Distinctions: For, we conceive them all to be simply unlawful. 1. Because none of these are God, and swearing is a Peculiar piece of his Worship, Deut. 6.13
A. 3d. Quest. is, What is to be judged concerning Asseverations; such as, In Conscience, good Faith, as I shall answer, &c. as I am a Christian; as I have a Soul to be saved, and such like? Answer 1. We think, there is no Question, but if these were rightly, and in the due manner made use of, they might be lawfully used, as Scripture cleareth. 2. Yea, we think, If any Oaths be made use of, these would first he used; and a man may be called to use one of these, when he is not, directly to swear. 3. Therefore we think they cannot be used, but in necessity when less will not serve, and should be used with Fear, Reverence, Understanding, and the other Qualifications: And that therefore they sin, who in Common Discourse, rash •y and vainly use them, which we conc •ive to be forbidden ⟨p. 129⟩here; and when they are not Conscientiously used, they lead men to a greater Degree of the sin, here discharged: as we see some begin with Asseverations, then idle Oaths; and then Imprecations, as Peter sinfully did, Mat. 26. Reason 1. All these Asseverations are reductible Oaths, and imply the contrary imprecations in them. Thus, Let me not be esteemed a Christian, nor have a Soul to be saved; which must relate to God for executing these; therefore, being indirect Oaths, they ought to be used as Oaths, and belong to this Command. 2. Because the very end of any vehement Asseveration, is to confirm what is said, further▪ than an ordinary Assertion can: Now in so far, it is an Oath; it being proper to an Oath, to confirm what is spoken, and seeing it agreeth with an Oath in the Essentials, they must be materially one, though Asseverations, be pronounced in another Form. 3. Vain Asseverations, are against that Rule, Mat. 5.37. Jam. 5.12. Let your Communication be Yea, Yea, and Nay, Nay, and what-ever is more (in ordinary Communication) is Evil: And it cannot be denied but this is more, and therefore needless and sinful. 4. We do not find Asseverations, such as My Conscience beareth me Witness, to be used (warrantably) by Saints in Scripture; but with great Reverence, even almost in such things as they used to confirm by Oaths; therefore Swearing is often joined with them,
Beside, the needless use of them habituateth Folk to baffle and profane excellent things, and do inure them to profanity: hence these that use them most are ordinarily less tender in their other Carriage, and it cometh to direct swearing at length. If it be said good Faith, signifieth no more but in Truth, and without Dissimulation, (as it's understood sometimes in the Laws,) Bona Fide, and Mala Fide. Ans. Yet Faith is otherwise taken in our Common Acceptation, and Words would be so used, as they are commonly made use of by others. 2. If it be not Evil, yet it hath the appearance of Evil, which should be eschewed and abstained from, 1 Thess. 5.17. 3. Whatever Good Faith signifieth, yet certainly in our common use, it's more than a simple Assertion; therefore, should a man tell me an untruth, and ⟨p. 130⟩put Bonâ fide, or Good Faith to it, to confirm it; will any man think but he is more than an ordinary Liar, against the Nineth Command? Yea, would he not be thought Infamous in breaking his Good Faith? Therefore it is more than Yea or Nay, and so not ordinarily to be used. Yea, we conceive that these Asseverations will have more weight on Natural Consciences, than simple Assertions; and therefore the Challenges of dealing Falsely in these, will bite and wound the Conscience, much more sharply than falsifying simple Assertions, which speaketh out this; that they are nearer of kin unto, and more involved in this Command, than at first appear•t •.
Beside, the needless use of them habituateth Folk to baffle and prophane excellent things, and do inure them to prophanity: hence these that use them most are ordinarily lesse tender in their other Carriage, and it cometh to direct swearing at length. If it be said good Faith, signifieth no more but in Truth, and without Dissimulation, (as it's understood sometimes in the Laws,) Bona Fide, and Mala Fide. Ans. Yet Faith is otherwise taken in our Common Acceptation, and Words would be so used, as they are commonly made use of by others. 2. If it be not Evil, yet it hath the appearance of Evil, which should be eschewed and abstained from, 1 Thess. 5.17. 3. Whatever Good Faith signifieth, yet certainly in our common use, it's more than a simple Assertion; therefore, should a man tell me an untruth, and
A. 3d. Quest. is, What is to be judged concerning Asseverations; such as, In Conscience, good Faith, as I shall answer, &c. as I am a Christian; as I have a Soul to be saved, and such like? Answer 1. We think, there is no Question, but if these were rightly, and in the due manner made use of, they might be lawfully used, as Scripture cleareth. 2. Yea, we think, If any Oaths be made use of, these would first he used; and a man may be called to use one of these, when he is not, directly to swear. 3. Therefore we think they cannot be used, but in necessity when less will not serve, and should be used with Fear, Reverence, Understanding, and the other Qualifications: And that therefore they sin, who in Common Discourse, rash •y and vainly use them, which we conc •ive to be forbidden ⟨p. 129⟩here; and when they are not Conscientiously used, they lead men to a greater Degree of the sin, here discharged: as we see some begin with Asseverations, then idle Oaths; and then Imprecations, as Peter sinfully did, Mat. 26. Reason 1. All these Asseverations are reductible Oaths, and imply the contrary imprecations in them. Thus, Let me not be esteemed a Christian, nor have a Soul to be saved; which must relate to God for executing these; therefore, being indirect Oaths, they ought to be used as Oaths, and belong to this Command. 2. Because the very end of any vehement Asseveration, is to confirm what is said, further▪ than an ordinary Assertion can: Now in so far, it is an Oath; it being proper to an Oath, to confirm what is spoken, and seeing it agreeth with an Oath in the Essentialls, they must be materially one, though Asseverations, be pronounced in another Form. 3. Vain Asseverations, are against that Rule, Mat. 5.37. Jam. 5.12. Let your Communication be Yea, Yea, and Nay, Nay, and what-ever is more (in ordinary Communication) is Evil: And it cannot be denyed but this is more, and therefore needless and sinful. 4. We do not find Asseverations, such as My Conscience beareth me Witnesse, to be used (warrantably) by Saints in Scripture; but with great Reverence, even almost in such things as they used to confirm by Oaths; therefore Swearing is often joyned with them, Rom. 9.1, 2. 2 Cor. 11.31. 5. For what end are they used? It's either to confirm some-thing, or to no end;