A37049:587
A37049:587
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.
So then against this Doctrine of Oaths faileth perjury or forswearing, rash-swearing, indeliberate swearing, as in complements (as for instance, if one should swear he will not drink, or go before such another person): Solemn Oaths entered into, at Communions, at Baptism, or in, other lawful Covenants not performed; ah! how often are these broken, even in that which we might easily do? We so carry and keep to God as men could not but quarrel; irreverent swearing even in what is right; grossly profane swearing, as by Gods Soul, his Wounds, Blood, &c. Uncouth'd, strange, newly-coined and invented Oaths; no doubt by special help of the Devils art, Cursings, wherein the Devil is mentioned, and his aid implored for the execution of mens passionate and revengeful imprecations; yea, not being suitably affected with the Oaths of others, not admonishing them, nor seeking to recover them, not endeavouring by all requisite care the preventing of them, with-holding of instruction and correction when called for, and not procuring the erection of Schools, &c. may make many guilty of Oaths ⟨p. 141⟩they never heard, when they fall out in persons, whom it became them to teach and admonish, &c.
So then against this Doctrine of Oaths faileth perjury or forswearing, rash-swearing, indeliberate swearing, as in complements (as for instance, if one should swear he will not drink, or go before such another person): Solemne Oaths entered into, at Communions, at Baptism, or in, other lawful Covenants not performed; ah! how often are these broken, even in that which we might easily do? We so carry and keep to God as men could not but quarrel; irreverent swearing even in what is right; grosly prophane swearing, as by Gods Soul, his Wounds, Blood, &c. Uncouth'd, strange, newly-coin'd and invented Oaths; no doubt by special help of the Devils art, Cursings, wherein the Devil is mentioned, and his aid implored for the execution of mens passionate and revengeful imprecations; yea, not being sutably affected with the Oaths of others, not admonishing them, nor seeking to recover them, not endeavouring by all requisite care the preventing of them, with-holding of instruction and correction when called for, and not procuring the erection of Schools, &c. may make many guilty of Oaths ⟨p. 141⟩they never heard, when they fall out in persons, whom it became them to teach and admonish, &c.
There are some things near of kin unto (to say so) and of affinity with Oaths; as 1. Adjurations, when we adjure or charge one by the Name of God to do or forbear such a thing; as Saul bound the people with a Curse, 1 Sam. 14. And Joshua charged Achan, Josh. 7. and the High-Priest Christ, Matth. 26. and Paul Tim thy, 1 Tim. 5.21. & 6.13.
There are some things near of kin unto (to say so) and of affinity with Oaths; as 1. Adjurations, when we adjure or charge one by the Name of God to do or forbear such a thing; as Saul bound the people with a Curse, 1 Sam. 14. And Joshua charged Achan, Josh. 7. and the High-Priest Christ, Matth. 26. and Paul Tim •thy, 1 Tim. 5.21. & 6.13.
Adjurations differ thus from Oaths, that by an Oath we bind our selves to do or forbear somewhat, or to tell truth; by Adjurations we bind others by interposing the Name of God for commanding, charging, persuading to do or forbear such a thing, and implying, if not expressing some threatening or curse if it be not done or forborne: There are three sorts of these in Scripture, 1. When men adjure men. 2. When they adjure Devils. 3. When they adjure unreasonable Creatures, as Serpents, &c. To each of these, a word.
Adjurations differ thus from Oaths, that by an Oath we bind our selves to do or forbear somwhat, or to tell truth; by Adjurations we bind others by interposing the Name of God for commanding, charging, perswading to do or forbear such a thing, and implying, if not expressing some threatning or curse if it be not done or forborne: There are three sorts of these in Scripture, 1. When men adjure men. 2. When they adjure Devils. 3. When they adjure unreasonable Creatures, as Serpents, &c. To each of these, a word.
As to the 1. We say that men may sometimes adjure other men in matters weighty, suitable, and necessary to be done, when it is rightly gone about, and not in passion or for self ends, but soberly, gravely, and singly, for the glory of God immediately, or mediately by another's good being interposed; so, many examples confirm, and so necessity requireth, that when regard to men doth not suitably weigh that such a desire be put home to the Conscience from respect to God and his Authority, who is Witness and will Judge; this some way sifteth a man before God, and so may prove a good means, through his blessing, to make the man serious; which sort of adjurations may be distinguished thus.
As to the 1. We say that men may somtimes adjure other men in matters weighty, sutable, and necessary to be done, when it is rightly gone about, and not in passion or for self ends, but soberly, gravely, and singly, for the glory of God immediately, or mediately by anothers good being interposed; so, many examples confirm, and so necessity requireth, that when regard to men doth not sutably weigh that such a desire be put home to the Conscience from respect to God and his Authority, who is Witness and will Judge; this some way sifteth a man before God, and so may prove a good means, through his blessing, to make the man serious; which sort of adjurations may be distinguished thus.
1. There are proper adjurations or charges authoritatively laid on, in the Name of God, or of Jesus Christ; this is done by Magistrates or Ministers in their places, as Paul chargeth Timothy, 1 Tim. 6.13. and giveth him charge to charge others, v. 17. This being used in serious and weighty matters, and not too frequently (lest the Name of God become thereby contemptible) is the most proper and the most weighty charge.
2. There are Obtestations which are serious and weighty entreaties and beseechings in the Name of God, and for Christ's sake that one may do or forbear such a thing, as when Paul beseecheth ⟨p. 142⟩the Romans and Philippians by the mercies of God, Rom. 12. Phil. 2.1, 2. and Abigail interposeth seriously with David: this is most properly done by Inferiors, Subjects, Children, &c. to their Superiors; and hath in it also a more implicit threatening if such a thing be slighted, as in Abigails words to David, 1 Sam. 25. is clear.
2. There are Obtestations which are serious and weighty intreaties and beseechings in the Name of God, and for Christ's sake that one may do or forbear such a thing, as when Paul beseecheth ⟨p. 142⟩the Romans and Philippians by the mercies of God, Rom. 12. Phil. 2.1, 2. and Abigail interposeth seriously with David: this is most properly done by Inferiours, Subjects, Children, &c. to their Superiours; and hath in it also a more implicite threatning if such a thing be slighted, as in Abigails words to David, 1 Sam. 25. is clear.
3. There are Attestations whereby one is seriously put to it to tell some truth, or to bear witness of some truth asserted by another; thus Joshua attested Achan.
4. We say, These have a binding virtue in some cases, and cannot without contempt of God (who so chargeth them, and before whom they are so attested) be slighted; and therefore if it be not properly Perjury for a man, either not to speak at all, being attested, or to speak what is not truth; yet sure it is more than ordinary contempt, and a greater sin than if no such adjurations, attestations, or obtestations had been used, because the Name of the Lord has been interposed by others: and if such attestations, &c. be lawful, as we have proved them to be in some cases, then ought they to have weight, or they are used in vain; we see our Lord Christ answered to such, Math. 26. after a while's keeping silence.
And in reference to these ye fail,
1. In giving little entertainment unto, and laying little weight upon the charges and obtestations of Ministers, which come unto you by them from this Word and Gospel; these charges of Ministers are as if an Herald gave a Charge in the Magistrates name, which bindeth as from him, and more than another message delivered in other terms; in this then, Ministers are as Heralds charging you in their Master's Name, even in the Name of the great God, and of Jesus Christ, the Prince of the Kings of the Earth.
1. In giving little entertainment unto, and laying little weight upon the charges and obtestations of Ministers, which come unto you by them from this Word and Gospel; these charges of Ministers are as if an Herauld gave a Charge in the Magistrates name, which bindeth as from him, and more than another message delivered in other terms; in this then, Ministers are as Heraulds charging you in their Master's Name, even in the Name of the great God, and of Jesus Christ, the Prince of the Kings of the Earth.
2. When one of you putteth not another seriously to it, to forbear and abandon sin, or to practise such a duty, charging them, or rather obtesting them, as they will answer to God to do so, as often in the Canticles we find, I charge you, O Daughters of Jerusalem.
3. In your overly, rash, and slight way of using obtestations and grave entreaties, merely or mostly for the fashion, or by way of complement, or in petty and trivial things; as when ye say, for God's sake, for God's blessing do this or that, only ⟨p. 143⟩as a customary by-word; this is no doubt more than on ordinary taking of God's Name in vain in common discourse, because ye take on you to bind others in the Name of God, not considering what ye are doing; and in a matter not necessary, and of no weight exposing the Name of the Lord to contempt, and thereby tempting others to care but little for it; this is a most horrid and crying sin amongst our ordinary Beggars, whereof others also are guilty, who are not suitably affected with it, and do not in their places seriou ••y endeavour to have it mended; as also this is, when we desire one another lightly & irreverently to do such and such a little thing in the Name of God, as to sit down or rise up, in God's Name, &c. which things are alas too too frequent.
3. In your overly, rash, and slight way of using obtestations and grave intreaties, meerly or mostly for the fashion, or by way of complement, or in petty and trivial things; as when ye say, for God's sake, for God's blessing do this or that, only ⟨p. 143⟩as a customary by-word; this is no doubt more than on ordinary taking of God's Name in vain in common discourse, because ye take on you to bind others in the Name of God, not considering what ye are doing; and in a matter not necessary, and of no weight exposing the Name of the Lord to contempt, and thereby tempting others to care but little for it; this is a most horrid and crying sin amongst our ordinary Beggars, whereof others also are guilty, who are not sutably affected with it, and do not in their places seriou ••y endeavour to have it mended; as also this is, when we desire one another lightly & irreverently to do such and such a little thing in the Name of God, as to sit down or rise up, in God's Name, &c. which things are alasse too too frequent.
2. For adjuring of Devils, it is two ways lawful, and two ways not.
1. It is lawful to command Devils in the Name of God by those who are called to it, and are gifted to cast them out. 2. It is lawful for any by Prayer to God, and the exercise of Faith on Him, to endeavour to repel and resist them, and to beg that he would rebuke them; as thus, The Lord rebuke thee Satan; this way we neither command the Devil, nor pray to him, but pray unto the Lord to command him.
Again: It is unlawful, 1. When one adjureth him who is not called to it, as those Sons of Sceva did, Act. 19.13, 14. This certainly being a peculiar and extraordinary gift, as those of prophesying, fore-telling of things to come, speaking with Tongues, and healing of the Sick with a word, were; ought not without special warrant to be usurped more than they.
Again: It is unlawful, 1. When one adjureth him who is not called to it, as those Sons of Sceva did, Act. 19.13, 14. This certainly being a peculiar and extraordinary gift, as those of prophecying, fore-telling of things to come, speaking with Tongues, and healing of the Sick with a word, were; ought not without special warrant to be usurped more than they.
2. It is unlawful when it is done by exhorting or obtesting of, or praying unto the Devil himself, and entreating him as we do God, which way implieth, 1. Friendship with him when we entreat him as a Friend. 2. Prayer or worship to him who is not the object of it. 3. An obligation on us to him, when he yieldeth to obey; and he will not fail, if by any means he can, to put that complement or obligation on us, and so Ne •romancers, Witches, Exorcists, &c. may cast out Devils by collusion (though possibly not in a way so explicit), whereby the Devil. gaineth his point upon such as effectually, as if there were a most expressly formed Covenant betwixt him & them; and thus ⟨p. 142⟩[…] ⟨p. 143⟩[…] ⟨p. 144⟩the Pharisees falsely and blasphemously, charged on our blessed Lord, Mat. 12. as if by Beelzebub; that is, by Collusion with the Prince of Devils, he had cast out Devils. There are no doubt, many Sins committed this way, while some take on them confidently to Command the Devil, as if with an Avoid Satan, they could put him into Bonds: And others seek Health from Devils or Witches, (especially when it is supposed to come from them,) and entreat them to do such and such things: All which are Breaches of this Part of the Third Commandment.
2. It is unlawful when it is done by exhorting or obtesting of, or praying unto the Devil himself, and intreating him as we do God, which way implyeth, 1. Friendship with him when we intreat him as a Friend. 2. Prayer or worship to him who is not the object of it. 3. An obligation on us to him, when he yieldeth to obey; and he will not fail, if by any means he can, to put that complement or obligation on us, and so Ne •romancers, Witches, Exorcists, &c. may cast out Devils by collusion (though possibly not in a way so explicit), whereby the Devil. gaineth his point upon such as effectually, as if there were a most expresly formed Covenant betwixt him & them; and thus ⟨p. 142⟩