A37049:535
A37049:535
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.
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. And swearing by any thing what ever it be, which is not God, is condemned, Jer. 5.7. They ⟨p. 128⟩
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
The 4. Question is, What may be said of Imprecations? Ans. Distinguish betwixt such as one useth against himself; as, Let me not see Heaven, if that be not Truth, or the like. 2. Such as are used against others, (I speak by private Persons,) as, Shame fall thee, Devil take thee, and the like; which are either Conditional, as, If thou do not such a thing, &c. or absolute, without any such Condition. We say then,
The 4. Question is, What may be said of Imprecations? Ans. Distinguish betwixt such as one useth against himself; as, Let me not see Heaven, if that be not Truth, or the like. 2. Such as are used against others, (I speak by private Persons,) as, Shame fall thee, Divel take thee, and the like; which are either Conditional, as, If thou do not such a thing, &c. or absolute, without any such Condition. We say then,
1. That keeping the Qualifications, formerly mentioned, and required to an Oath; one may in some cases lawfully use some Imprecations, even to ones self, the S ••iptures having such Patterns in them; but with great Caution, Circumspection, and Tenderness.
2. Cursing of others by private Persons, out of Passion or Revenge, is simply prohibited, and that in several Respects. For 1. It derogateth from the Glory of God, if He be therein invocated in making Him subservient to our Passions, and to Execute our Revenge; or if He be not invocated in these Imprecations; it's worse, because the Devil, or some other thing is put in His room. 2. It derogateth also from that love we owe to others.
2. Cursing of others by private Persons, out of Passion or Revenge, is simply prohibited, and that in several Respects. For 1. It derogateth from the Glory of God, if He be therein invocated in making Him subservient to our Passions, and to Execute our Revenge; or if He be not •nvocated in these Imprecations; it's worse, because the Devil, or some other thing is put in His room. 2. It derogateth also from that love we owe to others.
3. As for mentioning the Devil in such Imprecations, as Devil a bit or Fiend a Body, or such like, it is most Abominable: For thereby the Devil is employed in Gods Room, and God is forsaken; because there is no ground to expect a hearing of such a Suit from Him, & so you betake you to the Devil, praying him, employing him, rever ••cing and worshipping him; as if he were just, to Execute you. Judgement, when God doth it ⟨p. 131⟩not: And sometimes by such Imprecations; you call on the Devil who is the Father of Lies, to witness a Truth. Ah! How Abominable to be heard amongst Christians! Men need not go to the Wild-Indians, nor to Witches, to seek Worshippers of the Devil! Alas! There are many such to be found amongst Christians! How sound these Words? What Devil now! The Mickle Devil, &c.! It is Horrible to mention, that which goeth out of some Mens mouths without any fear! Ah! What can be the Reason that Christians thus Worship the Devil, and swear by him, as Israel did by Baal?
3. As for mentioning the Divel in such Imprecations, as Divel a bit or Fiend a Body, or such like, it is most Abominable: For thereby the Devil is employed in Gods Room, and God is forsaken; because there is no ground to exspect a hearing of such a Suit from Him, & so you betake you to the Devil, praying him, employing him, rever ••cing and worshipping him; as if he were just, to Execute you. Judgement, when God doth it ⟨p. 131⟩not: And sometimes by such Imprecations; you call on the Devil who is the Father of Lyes, to witnesse a Truth. Ah! How Abominable to be heard amongst Christians! Men need not go to the Wild-Indians, nor to Witches, to seek Worshippers of the Devil! Alas! There are many such to be found amongst Christians! How sound these Words? What Devil now! The Meckle Devil, &c.! It is Horrible to mention, that which goeth out of some Mens mouths without any fear! Ah! What can be the Reason that Christians thus Worship the Devil, and swear by him, as Israel did by Baal?
There remain yet some things concerning Oaths, especially Promissory Oaths to be cleared. As 1. How Promissory oaths differeth from an Assertory Oath.
There remain yet some things concerning Oaths, especially Promissy Oaths to be cleared. As 1. How Promissory oaths differeth from an Assertory Oath.
And
1. They agree in this, that Truth is the Scope of both. But 2. They differ in this, that Assertatory Oaths, have but one Verity, to wit, That the thing be, in the Present time, true as the man sayeth or sweareth: But Promissory Oaths have a Twofold Verity, to wit; One present, that the Swearer meaneth what he promiseth. 2. That for the time to come he shall endeavour, effectually to make the thing Truth which he sayeth and sweareth: The First is only a Truth in the Person; The Second is also a Truth of the Thing or Matter.
2. We would difference Vows from Promissory Oaths. Vows have God both for Party and Witness. Oaths may have some other for Party, but God for Witness, to the giving an Oath or Promise to such a Party: Yet in some things there is a great Affinity, as to the matter, in both.
Concerning Promissory Oaths; we may enquire. 1. Concerning the making of them. 2. Concerning the Obligation of them; That a Man may make such Oaths tying himself to some things in which he was before free; is without all Controversy, and clear in the Scripture. Concerning such •aths, it may be enquired. 1. In what Matter. 2. On what Occasions. 3. With what Conditions, they may be engaged in.
Concerning Promissory Oaths; we may enquire. 1. Concerning the making of them. 2. Concerning the Obligation of them; That a Man may make such Oaths tying himself to some things in which he was before free; is without all Controversie, and clear in the Scripture. Concerning such •aths, it may be enquired. 1. In what Matter. 2. On what Occasions. 3. With what Conditions, they may be engaged in.
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;