but shalt perform unto the Lord thine Oathes; But I say unto you, swear not at all, &c. I Have often had it in my thoughts to speak something concerning Oathes, a subject which (duely considered) would administer matter of humiliation and reformation to us and many more:
but shalt perform unto the Lord thine Oaths; But I say unto you, swear not At all, etc. I Have often had it in my thoughts to speak something Concerning Oaths, a Subject which (duly considered) would administer matter of humiliation and Reformation to us and many more:
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and having this opportunity put into my hands, I shall deliver my self, taking the words of our Saviour which have been read unto you for my ground-work, which, whosoever would understand, must diligently consider the scope of the place,
and having this opportunity put into my hands, I shall deliver my self, taking the words of our Saviour which have been read unto you for my groundwork, which, whosoever would understand, must diligently Consider the scope of the place,
and finding the Sect and opinion of the Pharisees to be most opposite and prejudiciall to his intention, he sets himself in this Sermon to pull down the righteousnesse of the Scribes and Pharisees, that so he might bring in the righteousnesse which is of God by faith;
and finding the Sect and opinion of the Pharisees to be most opposite and prejudicial to his intention, he sets himself in this Sermon to pull down the righteousness of the Scribes and Pharisees, that so he might bring in the righteousness which is of God by faith;
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and therefore tells them plainly, that except their righteousnesse did exceed the righteousnesse of the Scribes and Pharisees, they should in no case enter into the Kingdom of God, Verse 20. Now because the righteousnesse of the Scribes and Pharisees was in better credit among the people then to be blasted with a bare assertion, Christ shewes the vanitie and defectivenesse of it, in that it fell exceeding short of its pretence, which was, to fulfill the Law of Moses, which instead of fulfilling they destroyed.
and Therefore tells them plainly, that except their righteousness did exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the Kingdom of God, Verse 20. Now Because the righteousness of the Scribes and Pharisees was in better credit among the people then to be blasted with a bore assertion, christ shows the vanity and defectiveness of it, in that it fell exceeding short of its pretence, which was, to fulfil the Law of Moses, which instead of fulfilling they destroyed.
For as it is the common practice of erroneous persons when they cannot bring their opinions to the Scripture, they will wrest the Scripture to their opinions,
For as it is the Common practice of erroneous Persons when they cannot bring their opinions to the Scripture, they will wrest the Scripture to their opinions,
so the Pharisees seeing they could not raise their righteousnesse to the line of the Law, they brought down the Law to the levell of their own righteousnesse;
so the Pharisees seeing they could not raise their righteousness to the line of the Law, they brought down the Law to the level of their own righteousness;
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in particular, they restrained the Commamdements which in themselves are spirituall and exceeding broad (reaching the thoughts and intents of the heart, all kinds and degrees of evill) to some outward actions, which in the strength of morall principles they might forbear, whose right Heirs are the Papists, who, resolved to establish a righteousnesse of works,
in particular, they restrained the Commamdements which in themselves Are spiritual and exceeding broad (reaching the thoughts and intents of the heart, all Kinds and Degrees of evil) to Some outward actions, which in the strength of moral principles they might forbear, whose right Heirs Are the Papists, who, resolved to establish a righteousness of works,
But to return to the Pharisees with whom Christ had to deal ▪ they restrained the seventh Commandement to the act of Adultery, Christ extends it to the wandrings of the eye and heart:
But to return to the Pharisees with whom christ had to deal ▪ they restrained the seventh Commandment to the act of Adultery, christ extends it to the wanderings of the eye and heart:
but the Socinians are most earnest in this conception, upon this ground, they will not admit of the satisfaction of Christ, o• justification by his death;
but the socinians Are most earnest in this conception, upon this ground, they will not admit of the satisfaction of christ, o• justification by his death;
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But we beleeve that our Lord Jesus only intended a restauration of the Law from the corrupt glosses and traditions of the Elders, with whom he deals in this discourse, not with Moses, who was faithfull in the House of God:
But we believe that our Lord jesus only intended a restauration of the Law from the corrupt Glosses and traditions of the Elders, with whom he deals in this discourse, not with Moses, who was faithful in the House of God:
Christ fulfilled the Law both practically in obeying it, and doctrinally in making up those gaps which the Pharisaicall glosses and traditions had made in it.
christ fulfilled the Law both practically in obeying it, and doctrinally in making up those gaps which the Pharisaical Glosses and traditions had made in it.
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for the word NONLATINALPHABET, signifies sometimes that which is not long past, as Act. 15. 7. And here take notice that after the Law and the Prophets there rose up a generation of men who were not content with the written word,
for the word, signifies sometime that which is not long passed, as Act. 15. 7. And Here take notice that After the Law and the prophets there rose up a generation of men who were not content with the written word,
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who besides the verbum NONLATINALPHABET, will have a verbum NONLATINALPHABET, a traditionall word which they make equall to the Scripture in authority and esteem;
who beside the verbum, will have a verbum, a traditional word which they make equal to the Scripture in Authority and esteem;
thus the Councill of Trent, Traditiones ipsas tum ad fidem tum ad mores pertinentes pari pietatis affectu ac Scripturas suscipit & veneratur Ecclesia Romana.
thus the Council of Trent, Traditions Itself tum ad fidem tum ad mores pertinentes Pair pietatis affectu ac Scripturas suscipit & veneratur Ecclesia Roman.
And they will pretend much of antiquity for their practises, but it is a modern antiquity, (if I may so speak) the true antiquity of Christ and his Apostles they have no minde to deal with, not yet that of the first three hundred years after Christ,
And they will pretend much of antiquity for their practises, but it is a modern antiquity, (if I may so speak) the true antiquity of christ and his Apostles they have no mind to deal with, not yet that of the First three hundred Years After christ,
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although we must acknowledge, that some of their corruptions began early in the Church, of which we have an intimation, 2 Thessalonians 2. 7. 1 Iohn 2. 18.
although we must acknowledge, that Some of their corruptions began early in the Church, of which we have an intimation, 2 Thessalonians 2. 7. 1 John 2. 18.
What is it that was said by them of old time? Thou shalt not forswear thy self, &c. was it not well said? yes doubtlesse it was the truth, but not all the truth;
What is it that was said by them of old time? Thou shalt not forswear thy self, etc. was it not well said? yes doubtless it was the truth, but not all the truth;
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take the words in themselves and it was well said, but take them with respect to the third Commandement, which thereby they intended to interpret, it was a misse;
take the words in themselves and it was well said, but take them with respect to the third Commandment, which thereby they intended to interpret, it was a miss;
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then frequent among the Jews, who (provided they did not swear by the name of God) thought themselves excusable if they swore frequently in ordinary communication, and that by the Creatures;
then frequent among the jews, who (provided they did not swear by the name of God) Thought themselves excusable if they swore frequently in ordinary communication, and that by the Creatures;
and that some of their Oathes by the Creatures were not obliging, as we finde Matth. 23. 16. where the Gold and the Gift were by their covetousnesse advanced to be more sacred then the Temple or Altar.
and that Some of their Oaths by the Creatures were not obliging, as we find Matthew 23. 16. where the Gold and the Gift were by their covetousness advanced to be more sacred then the Temple or Altar.
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But I hope we shall without much difficultie evince, that it is not the intention of the Holy Ghost to forbid swearing in all cases by this expression,
But I hope we shall without much difficulty evince, that it is not the intention of the Holy Ghost to forbid swearing in all cases by this expression,
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For we must know this in generall, that universall terms in Scripture are sometimes to be taken with restriction, as in that passage of Paul, I became all things to all men, that is, all lawfull things;
For we must know this in general, that universal terms in Scripture Are sometime to be taken with restriction, as in that passage of Paul, I became all things to all men, that is, all lawful things;
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and so I conceive must that place Rom. •. 18. be interpreted, By the righteousnesse of one (that is, Christ) the free gift came upon all men to justification of life;
and so I conceive must that place Rom. •. 18. be interpreted, By the righteousness of one (that is, christ) the free gift Come upon all men to justification of life;
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for where the Scripture speaks ad hominem, as it doth much in this place, their disposition and opinion must be considered, which was to swear ordinarily in their communicaon,
for where the Scripture speaks and hominem, as it does much in this place, their disposition and opinion must be considered, which was to swear ordinarily in their communicaon,
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And whereas this not mentioning of the name of God may seem to be supplied in that of Iam. 5. 12. where to the enumeration of some particulars this generall clause is added, [ Neither by any other oath ] it must be restrained to oaths of that kinde;
And whereas this not mentioning of the name of God may seem to be supplied in that of Iam. 5. 12. where to the enumeration of Some particulars this general clause is added, [ Neither by any other oath ] it must be restrained to Oaths of that kind;
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for it were strange that the name of God should be intended and not mentioned in either of these Scriptures, which ought especially to be vindicated from profanation.
for it were strange that the name of God should be intended and not mentioned in either of these Scriptures, which ought especially to be vindicated from profanation.
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as also to other Scriptures, that this universall clause [ Swear not at all ] be interpreted with restriction to the vain, unnecessary customary abuse of swearing among the Jews.
as also to other Scriptures, that this universal clause [ Swear not At all ] be interpreted with restriction to the vain, unnecessary customary abuse of swearing among the jews.
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but the forbidding of the abuse doth implie, or rather enjoyn a lawfull use of the name of God in swearing, which is the affirmative part of the Precept.
but the forbidding of the abuse does imply, or rather enjoin a lawful use of the name of God in swearing, which is the affirmative part of the Precept.
And if the Morall Law (of which this is a speciall part) be of generall and perpetuall obligation to all men in all ages, (a• without doubt it is) we yet remain not onely under the liberty but in just cases under the duty of swearing.
And if the Moral Law (of which this is a special part) be of general and perpetual obligation to all men in all ages, (a• without doubt it is) we yet remain not only under the liberty but in just cases under the duty of swearing.
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And the Apostle to the Hebrews, though his work be to shew the diasnulling of all carnall and temporary ordinances among the Jews, is so farr from putting sweaing among them, that he seems to establish it as a standing Ordinance in that place, Heb. 6. 16. where it is said, That an Oa•• for confirmacion is (not was) the end of all strife.
And the Apostle to the Hebrews, though his work be to show the diasnulling of all carnal and temporary ordinances among the jews, is so Far from putting sweaing among them, that he seems to establish it as a standing Ordinance in that place, Hebrew 6. 16. where it is said, That an Oa•• for confirmation is (not was) the end of all strife.
and, Inquisitio post juramentum Deo irrogat injuriam, It reflects upon God himself, when men will not rest in an Oath which was appointed for the end of strife.
and, Inquisition post juramentum God irrogat Injuriam, It reflects upon God himself, when men will not rest in an Oath which was appointed for the end of strife.
yet continue such as the deceit, falshood, incredulity of men, the ground of assertory Oathes; the instability and changeablenesse of men, the ground of promissary Oathes.
yet continue such as the deceit, falsehood, incredulity of men, the ground of assertory Oaths; the instability and changeableness of men, the ground of promissory Oaths.
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& because I must not exceed the limits of a Sermon, I shall onely open that known place Ier. 4. 2. Thou shalt swear the Lord liveth, in truth, in righteousnesse, and in judgement:
& Because I must not exceed the Limits of a Sermon, I shall only open that known place Jeremiah 4. 2. Thou shalt swear the Lord lives, in truth, in righteousness, and in judgement:
His Life is his fundamentall excellency, and his holinesse is more then an Attribute, for it is that complexion which runs thorow all his Attributes, and makes them beautifull.
His Life is his fundamental excellency, and his holiness is more then an Attribute, for it is that complexion which runs thorough all his Attributes, and makes them beautiful.
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And though some would excuse that expression of Ioseph, [ By the life of Pharaoh ] and tell us that the primitive Christians did sometimes swear per salutem Imperatoris, yet the former language seems fitter for Aegypt then for Canaan, and the later savours more of Courtship then Christianity.
And though Some would excuse that expression of Ioseph, [ By the life of Pharaoh ] and tell us that the primitive Christians did sometime swear per salutem Imperatoris, yet the former language seems fitter for Egypt then for Canaan, and the later savours more of Courtship then Christianity.
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but the scope of our Saviour must be attended, who reproves the vain conceit of the Pharisees, who thought God was not concerned in those Oaths where his Name was not expresly mentioned;
but the scope of our Saviour must be attended, who reproves the vain conceit of the Pharisees, who Thought God was not concerned in those Oaths where his Name was not expressly mentioned;
and tels them, that because those Oaths were reducible unto God, who accounted himself interessed in every Oath, they could not be excused from perjury in the breach of them.
and tells them, that Because those Oaths were reducible unto God, who accounted himself interested in every Oath, they could not be excused from perjury in the breach of them.
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so Abraham (as fit for our pattern as any man else) Genes. 14. 22. I have lift up my hand to the Lord, the Possessor of Heaven and Earth, that I will not, &c.
so Abraham (as fit for our pattern as any man Else) Genesis. 14. 22. I have lift up my hand to the Lord, the Possessor of Heaven and Earth, that I will not, etc.
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Thus much concerning the Form, the Qualifications follow, In truth, in righteousnesse, and in judgement. Hierome gives this brief and clear interpretation of these words, There must be veritas in re, justitia in causa, juditium in modo jucandi.
Thus much Concerning the From, the Qualifications follow, In truth, in righteousness, and in judgement. Jerome gives this brief and clear Interpretation of these words, There must be veritas in re, justitia in causa, juditium in modo jucandi.
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veritas entis must be looked to in the former, veritas mentis in the latter, and no room is left for equivocation, which crosses the very end of an Oath.
veritas entis must be looked to in the former, veritas mentis in the latter, and no room is left for equivocation, which Crosses the very end of an Oath.
It is certainly a most horrid impiety to call God to witness an untruth, who delights to be stiled The God of truth; it is an affront we should be ashamed to offer a Person of Honour, to make him a partner in our iniquitie.
It is Certainly a most horrid impiety to call God to witness an untruth, who delights to be styled The God of truth; it is an affront we should be ashamed to offer a Person of Honour, to make him a partner in our iniquity.
lest a curse enter into their houses, as the Lord threatneth, Zech. 5. 3, 4. 2. He that sweareth must do it in righteousnesse, in a lawfull and just matter;
lest a curse enter into their houses, as the Lord threatens, Zechariah 5. 3, 4. 2. He that Sweareth must do it in righteousness, in a lawful and just matter;
not such an oath as David swore against Nabal and his house, 1 Sam. 25. 22. or Herod to Herodias, Matth. 14. 7. If the oath be assertory, let it be with righteous and just intentions, to the furtherance of justice and charitie, and upon no other account.
not such an oath as David swore against Nabal and his house, 1 Sam. 25. 22. or Herod to Herodias, Matthew 14. 7. If the oath be assertory, let it be with righteous and just intentions, to the furtherance of Justice and charity, and upon no other account.
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the Majesty, Truth, and Justice of him by whom, or unto whom we swear. Having thus confirmed and illustrated the Proposition, a word of application will be needfull.
the Majesty, Truth, and justice of him by whom, or unto whom we swear. Having thus confirmed and illustrated the Proposition, a word of application will be needful.
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and that under the countenance of this Scripture which I am insisting on, together with that of the Apostle Iames, already mentioned, which I hope are sufficiently vindicated from any such meaning, in the judgement of the considerate Reader:
and that under the countenance of this Scripture which I am insisting on, together with that of the Apostle James, already mentioned, which I hope Are sufficiently vindicated from any such meaning, in the judgement of the considerate Reader:
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and single out an expression of Scripture, and urge it against the evidence of severall plain places, speaking the contrary, it argues an Hereticall disposition, more addicted to opinion than to truth.
and single out an expression of Scripture, and urge it against the evidence of several plain places, speaking the contrary, it argues an Heretical disposition, more addicted to opinion than to truth.
Calvin takes notice of such a temper, in his Commentary upon this place, his words are these, Vna cum rixandi libidine crassam inscitiam produnt Anabaptistae dum, vocem unam morose urgendo, totum sermonis tenorem clausis oculis praetereunt:
calvin Takes notice of such a temper, in his Commentary upon this place, his words Are these, Una cum rixandi libidine Crassam inscitiam produnt Anabaptists dum, vocem unam morose urgendo, totum Sermon tenorem clausis oculis praetereunt:
It is said our Anabaptists (if they will admit of that name, which they must rather than we to gratifie them with the name of the baptized Churches, deny our own Baptisme) allow of oathes:
It is said our Anabaptists (if they will admit of that name, which they must rather than we to gratify them with the name of the baptised Churches, deny our own Baptism) allow of Oaths:
It is true, if men were as they ought, yea and nay might suffice instead of Oathes. Omnis fidelis sermo pro juramento est, saith Hierome; but we must take men as they are, with their defects of faith, truth, and knowledge, and the remedy of those defects, which is an Oath, must still continue.
It is true, if men were as they ought, yea and nay might suffice instead of Oaths. Omnis Fidelis sermon Pro Oath est, Says Jerome; but we must take men as they Are, with their defects of faith, truth, and knowledge, and the remedy of those defects, which is an Oath, must still continue.
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2. But because where there is one too scrupulous, there are many too profuse in the matter of oathes, a severe reprehension belongs to those who observe no rule in swearing;
2. But Because where there is one too scrupulous, there Are many too profuse in the matter of Oaths, a severe reprehension belongs to those who observe no Rule in swearing;
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for what ridiculous folly is it to call inanimate Creatures to attest any thing? what madnesse to curse ourselves by our blessings? Secondly, he abuses the Name of God, which ought to be interposed in an oath, by substituting any other thing in his room, which there is nothing in Heaven or Earth fit to supplie.
for what ridiculous folly is it to call inanimate Creatures to attest any thing? what madness to curse ourselves by our blessings? Secondly, he Abuses the Name of God, which ought to be interposed in an oath, by substituting any other thing in his room, which there is nothing in Heaven or Earth fit to supply.
or that which they know not to be truly, are highly guilty of offence against the God of truth, whose eyes are upon the truth, Ierem. 5. 3. and also against humane society, which is knit together by the bands of truth and justice.
or that which they know not to be truly, Are highly guilty of offence against the God of truth, whose eyes Are upon the truth, Jeremiah 5. 3. and also against humane society, which is knit together by the bans of truth and Justice.
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The Aegyptians had so reverent an esteem of their Idols, which were but vanity, and a lie, that if any were found to swear falsly by them, they were adjudged worthy of death;
The egyptians had so reverend an esteem of their Idols, which were but vanity, and a lie, that if any were found to swear falsely by them, they were adjudged worthy of death;
and shall we make light of abusing the name of the living and true God? There is no person of honour and honesty but would look upon it with highest indignation to be called to attest an untruth;
and shall we make Light of abusing the name of the living and true God? There is no person of honour and honesty but would look upon it with highest Indignation to be called to attest an untruth;
what shall we then think of the God of truth, will he not be very jealous for his honour, in such a case? It is sad to see and consider how often men are produced to swear contradictions, where one must needs be guilty of false-hood in swearing,
what shall we then think of the God of truth, will he not be very jealous for his honour, in such a case? It is sad to see and Consider how often men Are produced to swear contradictions, where one must needs be guilty of falsehood in swearing,
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Sometimes men swear falsly, out of malice, and revenge, but it is a strange revenge, to destroy a mans reputation, to wound his conscience, to hazard his salvation, that he may require another.
Sometime men swear falsely, out of malice, and revenge, but it is a strange revenge, to destroy a men reputation, to wound his conscience, to hazard his salvation, that he may require Another.
and after they go to the dead, as the wise man complaines, Eccles. 9. 3. Others swear falsly out of a covetous principle, loving the wages of unrighteousness, as Balaam did;
and After they go to the dead, as the wise man complains, Eccles. 9. 3. Others swear falsely out of a covetous principle, loving the wages of unrighteousness, as balaam did;
but what profit is it to win the world and lose a mans own soul, saith Christ, who knew well enough what the worth of both was, Matth. 16. 26. such a man is like to come to Iudas his reckoning, who dearly earned the reward of iniquity, Act. 1. 18. Others who think it base to forswear themselves for money, will yet do it out of respect to a Superiour, or kindnesse to a friend;
but what profit is it to win the world and loose a men own soul, Says christ, who knew well enough what the worth of both was, Matthew 16. 26. such a man is like to come to Iudas his reckoning, who dearly earned the reward of iniquity, Act. 1. 18. Others who think it base to forswear themselves for money, will yet do it out of respect to a Superior, or kindness to a friend;
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But I shut up this admonition with that of the Lord by the Prophet Zechariab, 8. 17. Let nme of you imagine evill in your hearts against his neighbour,
But I shut up this admonition with that of the Lord by the Prophet Zechariah, 8. 17. Let nme of you imagine evil in your hearts against his neighbour,
if they confesse it they will tell you it was before they were aware, and so are found witnesses against themselves, that they swear not in judgement: but if every idle word is to be accounted for,
if they confess it they will tell you it was before they were aware, and so Are found Witnesses against themselves, that they swear not in judgement: but if every idle word is to be accounted for,
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as our Saviour tels us Matth. 12. 36. what shall we think of idle oathes, which signifie nothing but a profane and vain spirit, will not they inflame the reckoning exceedingly? The sons of men (especially great and noble persons) cannot endure to have their Names tossed up and down among vain men, or used upon sleight occasions:
as our Saviour tells us Matthew 12. 36. what shall we think of idle Oaths, which signify nothing but a profane and vain Spirit, will not they inflame the reckoning exceedingly? The Sons of men (especially great and noble Persons) cannot endure to have their Names tossed up and down among vain men, or used upon sleight occasions:
and will no the God of heaven take it in greater indignation that his Name [ which is great, wonderfull, holy ] should be made triviall or common, by the frequent usurpations of ignorant and wicked men certainly he will not hold them guiltlesse that thus take hi• Name in vain:
and will not the God of heaven take it in greater Indignation that his Name [ which is great, wonderful, holy ] should be made trivial or Common, by the frequent usurpations of ignorant and wicked men Certainly he will not hold them guiltless that thus take hi• Name in vain:
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and shall they escape by the commonnesse of their iniquity, no surely neither nature nor custome which is the second nature are tolerable excuses for any evill, but rather aggravations of it.
and shall they escape by the commonness of their iniquity, no surely neither nature nor custom which is the second nature Are tolerable excuses for any evil, but rather aggravations of it.
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In this glasse it was that David and Paul saw their sins to be above measure sinfull, Psal. 51. and Rom. 7. And the like may be said of custome, alteranatura; it is so little capable of being pleaded by way of mitigation of the sinn of swearing,
In this glass it was that David and Paul saw their Sins to be above measure sinful, Psalm 51. and Rom. 7. And the like may be said of custom, alteranatura; it is so little capable of being pleaded by Way of mitigation of the sin of swearing,
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nay, some are become so exceeding vain and vile, that they will study new-fashion'd Oathes, as well as cloaths, and so go down to destruction in the right mode:
nay, Some Are become so exceeding vain and vile, that they will study new-fashioned Oaths, as well as clothes, and so go down to destruction in the right mode:
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and though for some time there may be one event to the righteous and the sinner, to him that sweareth and him that feareth an oath, as saith the Preacher, Eccles. 9. 2. yet there is a day of the revelation of the righteous judgement of God approaching,
and though for Some time there may be one event to the righteous and the sinner, to him that Sweareth and him that fears an oath, as Says the Preacher, Eccles. 9. 2. yet there is a day of the Revelation of the righteous judgement of God approaching,
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and then will the Lord put an everlasting difference betwixt the righteous and the wicked; betwixt him that serveth God, and him that serves him not, Malach. 3. ult.
and then will the Lord put an everlasting difference betwixt the righteous and the wicked; betwixt him that serves God, and him that serves him not, Malachi 3. ult.
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It may be such profane persons finde not the Curse entered into their houses, according to the threatning Zach. 5. 3, 4. but it is entred into their hearts, which is of worse consequence,
It may be such profane Persons find not the Curse entered into their houses, according to the threatening Zach 5. 3, 4. but it is entered into their hearts, which is of Worse consequence,
Every unnecessary Oath is a vain Oath, and litigious persons who occasion many Oathes for the decision of their needlesse controversies, will finde they have much to answer for;
Every unnecessary Oath is a vain Oath, and litigious Persons who occasion many Oaths for the decision of their needless controversies, will find they have much to answer for;
their sins against charitie by contentions, against justice by vexations, and against the Name of God by calling men to swear about that which is hardly worthy a mans going over the threshold to prove.
their Sins against charity by contentions, against Justice by vexations, and against the Name of God by calling men to swear about that which is hardly worthy a men going over the threshold to prove.
It is sad to see how in Courts of Justice, where Magistrates are tender enough of their own Honour and Power, the Name of God is profaned with rude and irreverent swearing:
It is sad to see how in Courts of justice, where Magistrates Are tender enough of their own Honour and Power, the Name of God is profaned with rude and irreverent swearing:
what hudling of Oathes there is with very little sense or consideration of the weight and importance of them, which if administred with deliberation and solemnitie, would conduce much to the Honour of God,
what huddling of Oaths there is with very little sense or consideration of the weight and importance of them, which if administered with deliberation and solemnity, would conduce much to the Honour of God,
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Let me therefore put you my Lord Maior & the rest of the Magistrates in mind, that God hath intrusted you with a very great Treasure, which is The glorious and fearfull name of the Lord your God, which he is very tender of,
Let me Therefore put you my Lord Mayor & the rest of the Magistrates in mind, that God hath Entrusted you with a very great Treasure, which is The glorious and fearful name of the Lord your God, which he is very tender of,
The day is hastening upon us when we shall have no other refuge but the Name of the Lord, which is a strong Power to the righteous, Proverbs 18. 10. and how sad will it be to finde such a repulse as this, What have you to do take my Name in your mouthes, which you have profaned and suffered to be profaned,
The day is hastening upon us when we shall have no other refuge but the Name of the Lord, which is a strong Power to the righteous, Proverbs 18. 10. and how sad will it be to find such a repulse as this, What have you to do take my Name in your mouths, which you have profaned and suffered to be profaned,
for want of executing the Power and Trust committed to you by God and men? Is not every mans particular burthen heavie enough for him to bear? Let us not then neither Magistrates nor Ministers (for we are most concerned) make our selves partakers of other mens sins, by not discharging our dutie to them.
for want of executing the Power and Trust committed to you by God and men? Is not every men particular burden heavy enough for him to bear? Let us not then neither Magistrates nor Ministers (for we Are most concerned) make our selves partakers of other men's Sins, by not discharging our duty to them.
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This shall suffice o have spoken of 〈 … 〉 wherein I have had more speciall respect to ass〈 … 〉 I come now to the second, which will more directly c〈 … 〉 Oathes promissory, such as you have taken this day.
This shall suffice oh have spoken of 〈 … 〉 wherein I have had more special respect to ass〈 … 〉 I come now to the second, which will more directly c〈 … 〉 Oaths promissory, such as you have taken this day.
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The righteousnesse of the Scribes and Pharisees which came short of the Law, and short of Heaven (as I have already said) yet reach•d thus far, that Oathes were to be performed;
The righteousness of the Scribes and Pharisees which Come short of the Law, and short of Heaven (as I have already said) yet reach•d thus Far, that Oaths were to be performed;
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if Scripture were silent, the Law of Nature and Nations would speak plain and loud in this point, there being hardly any sin upon which they have set a fowler mark then that of perjury;
if Scripture were silent, the Law of Nature and nations would speak plain and loud in this point, there being hardly any since upon which they have Set a Fowler mark then that of perjury;
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I think it utterly superfluous to produce any thing by way of proof in so clear a point as this is, I only give this argument from the lesse to the greater,
I think it utterly superfluous to produce any thing by Way of proof in so clear a point as this is, I only give this argument from the less to the greater,
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It is worth the consideration that of Paul. 2 Cor. 1. 17. Where you find him exceeding solicitor to preserve his reputation from the stain of lightnesse;
It is worth the consideration that of Paul. 2 Cor. 1. 17. Where you find him exceeding solicitor to preserve his reputation from the stain of lightness;
And so it becomes every one that nameth the name of Christ, the faithfull and true witnesse, to have a tende• respect to credit and conscience in the matter of Oathes and promises which is one speciall branch of that blessed exercise o• keeping a good conscience void of offence toward God and toward men.
And so it becomes every one that names the name of christ, the faithful and true witness, to have a tende• respect to credit and conscience in the matter of Oaths and promises which is one special branch of that blessed exercise o• keeping a good conscience void of offence towards God and towards men.
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how severe hath he been in reprehensions and punishments for the violation of promissory Oathes, though some excuse might have been pleaded for the breach of them ▪ When Saul broke the Oath made by Ioshua and the Princes o• the Congregation to the Gibeonites, Ioshua 9. 15. he might have said it was made by his Predecessors, but not by himself;
how severe hath he been in reprehensions and punishments for the violation of promissory Oaths, though Some excuse might have been pleaded for the breach of them ▪ When Saul broke the Oath made by Ioshua and the Princes o• the Congregation to the Gibeonites, Ioshua 9. 15. he might have said it was made by his Predecessors, but not by himself;
& lastly, that he did it not out of revenge or self-interest, but in zeal to the people of God, the Children of Israel: but notwithstanding all these Pleas, the Lord took himself so much concerned in the breach, that he looked upon the House of Saul as a bloody House for this cause,
& lastly, that he did it not out of revenge or self-interest, but in zeal to the people of God, the Children of Israel: but notwithstanding all these Pleasant, the Lord took himself so much concerned in the breach, that he looked upon the House of Saul as a bloody House for this cause,
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and took a sharp recompense for his transgression, 2 Sam. 21. 1, 2, &c. Another instance may be that of the King and Princes of Iudah, who being overcome by the King of Babylon, entered into an Oath and a Covenant with him, which afterward they violated, by sending Ambassadours to Aegypt for Auxiliaries, that they might get their neck from under the Yoke.
and took a sharp recompense for his Transgression, 2 Sam. 21. 1, 2, etc. another instance may be that of the King and Princes of Iudah, who being overcome by the King of Babylon, entered into an Oath and a Covenant with him, which afterwards they violated, by sending ambassadors to Egypt for Auxiliaries, that they might get their neck from under the Yoke.
Forth is also something might be pleaded, as That it was a forced Oath, drawn from them in extremity, that it was contrary to the promises made to Israel, that it should be high above all Nations, contrary to the honour and interest of the Church of God to be under the oppression of strangers:
Forth is also something might be pleaded, as That it was a forced Oath, drawn from them in extremity, that it was contrary to the promises made to Israel, that it should be high above all nations, contrary to the honour and Interest of the Church of God to be under the oppression of Strangers:
should Israel be a servant, a home-born slave, and not deliver himself at his first advantage? But notwithstanding all this the Lord tels them, that though the oath was made to the King of Babylon that was his enemy as well as theirs,
should Israel be a servant, a homeborn slave, and not deliver himself At his First advantage? But notwithstanding all this the Lord tells them, that though the oath was made to the King of Babylon that was his enemy as well as theirs,
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But because notwithstanding the strictnesse of the obligation of promissory Oathes, there will be sometimes a necessitie of dispensation, some explicatory Rules must be added; as,
But Because notwithstanding the strictness of the obligation of promissory Oaths, there will be sometime a necessity of Dispensation, Some explicatory Rules must be added; as,
and therefore David did much better in breaking his Oath made against Naball and his house by way of revenge, 1 Sam. 25. 22: 23. then Herod did by keeping that rash and sinfull engagement made to Herodias, Matth. 14. 7, 8, 9. For though it may seem to reflect upon the obligation of an Oath, that in any case it should be remitted,
and Therefore David did much better in breaking his Oath made against Nabal and his house by Way of revenge, 1 Sam. 25. 22: 23. then Herod did by keeping that rash and sinful engagement made to Herodias, Matthew 14. 7, 8, 9. For though it may seem to reflect upon the obligation of an Oath, that in any case it should be remitted,
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Naturall light reaches thus far, for we find in Curtius that Nicomachus having rashly sworn secrecy to Dymnus, when he understood the businesse to be an intended murther against the King, he denied that he was obliged by a religious Bond to a wicked Act, and revealed the matter.
Natural Light reaches thus Far, for we find in Curtius that Nicomachus having rashly sworn secrecy to Dymnus, when he understood the business to be an intended murder against the King, he denied that he was obliged by a religious Bound to a wicked Act, and revealed the matter.
3. If the Oath be lawfull and possible, though it be extremely prejudiciall, and incovenient unto the person so ingaged, he is not to dispense with the performance of it.
3. If the Oath be lawful and possible, though it be extremely prejudicial, and incovenient unto the person so engaged, he is not to dispense with the performance of it.
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and it sufficeth not for an excuse of the breach, to say, We did it rashly and upon mistakes, for so might Ioshua and the Princes of Israel have said concerning their Oath to the Gibeonites, which was an Oath of disadvantage to Israel, as Saul thought,
and it Suffices not for an excuse of the breach, to say, We did it rashly and upon mistakes, for so might Ioshua and the Princes of Israel have said Concerning their Oath to the Gibeonites, which was an Oath of disadvantage to Israel, as Saul Thought,
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yet it is to be admitted with very much caution and tendernesse, because there is great danger least it open a gap to unjust and unnecessary violations of this religious bond,
yet it is to be admitted with very much caution and tenderness, Because there is great danger lest it open a gap to unjust and unnecessary violations of this religious bound,
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Having gone as far as the limits of a Sermon will permitt, I must refer to Treatises for that which is further desired concerning this subject, onely I must close with a word of application.
Having gone as Far as the Limits of a Sermon will permit, I must refer to Treatises for that which is further desired Concerning this Subject, only I must close with a word of application.
that they would be exceeding tender, nay I will say, backward and averse unto such kind of obligations, some have thought them utterly unlawfull and that our Saviour in this Text intends the prohibition of them, whom though we cannot agree to,
that they would be exceeding tender, nay I will say, backward and averse unto such kind of obligations, Some have Thought them utterly unlawful and that our Saviour in this Text intends the prohibition of them, whom though we cannot agree to,
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The policies of men have been pronounced vain in this case, and will be, so long as men purpose according to the flesh, (as Paul speaks 2 Cor. 1.) their words will be yea and nay;
The policies of men have been pronounced vain in this case, and will be, so long as men purpose according to the Flesh, (as Paul speaks 2 Cor. 1.) their words will be yea and nay;
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and especially to do it at such a time as this, a time of unsetlednesse and quick revolution, wherein it were too hard a task to bid a man lay hold of the Sails of a whirling Windmill,
and especially to do it At such a time as this, a time of unsettledness and quick revolution, wherein it were too hard a task to bid a man lay hold of the Sails of a whirling Windmill,
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Canst thou draw out Leviathan •ith a Hook? Job 41. 1. The like may be said in some degree concerning the Oathes taken by inferiour Officers, by Tradesmen in Companies and Corporations;
Canst thou draw out Leviathan •ith a Hook? Job 41. 1. The like may be said in Some degree Concerning the Oaths taken by inferior Officers, by Tradesmen in Companies and Corporations;
•onsciencious persons who lay to heart the things of God, ••ould be obliged by nothing more then due liberty and order 〈 ◊ 〉 matters of Religion, which two howsoever they have been kept at distance, are not onely possible but willing to be reconciled.
•onsciencious Persons who lay to heart the things of God, ••ould be obliged by nothing more then due liberty and order 〈 ◊ 〉 matters of Religion, which two howsoever they have been kept At distance, Are not only possible but willing to be reconciled.
so they who are for the earth, by consulting their profit & their quiet, both the one and the other by publike justice in which all are equally concerned.
so they who Are for the earth, by consulting their profit & their quiet, both the one and the other by public Justice in which all Are equally concerned.
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And as to the latter case, concerning the tying of Officers and others to their duties by the Bond of Oathes, it is indeed in it self the most sacred and strong tye,
And as to the latter case, Concerning the tying of Officers and Others to their duties by the Bound of Oaths, it is indeed in it self the most sacred and strong tie,
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and till the reverence of an Oath be restored to the world, that men shall regard their Consciences more then their Purses; it would be advantage to both Parties concerned in Promissory Oathes, that penalties were many times imposed in the room of them.
and till the Reverence of an Oath be restored to the world, that men shall regard their Consciences more then their Purses; it would be advantage to both Parties concerned in Promissory Oaths, that penalties were many times imposed in the room of them.
how rashly, slightly, implicitely and inconsiderately have we adventured upon Oathes, Schollers in the Universities, Tradesmen upon their admissions to freedom, Officers entring on publike employments? and if we search our consciences it may be we shall finde little of them remaining, but the guilt;
how rashly, slightly, implicitly and inconsiderately have we adventured upon Oaths, Scholars in the Universities, Tradesmen upon their admissions to freedom, Officers entering on public employments? and if we search our Consciences it may be we shall find little of them remaining, but the guilt;
If you have no compassion of your selves, yet pitty a poor Nation that lies mourning under Oathes, not only the rash vain Oathes of profane and licentious men,
If you have no compassion of your selves, yet pity a poor nation that lies mourning under Oaths, not only the rash vain Oaths of profane and licentious men,
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You the Aldermen, Common-Councell, and four and twenty (as you are called) are sworn to assist the Mayor in his office, to come to Councell at all times,
You the Aldermen, Common-Councell, and four and twenty (as you Are called) Are sworn to assist the Mayor in his office, to come to Council At all times,
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you must take it as you find it, and do all things without murmurings and disputings, where the Lawes of your Superiors are not contrary to the Divine and Supreme Law.
you must take it as you find it, and do all things without murmurings and disputings, where the Laws of your Superiors Are not contrary to the Divine and Supreme Law.
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You are sometimes called as Jurors, and sworn to make true Inquisitions and Presentments; not to present for hatred or malice, not to forbear Presenting for favour or reward,
You Are sometime called as Jurors, and sworn to make true Inquisitions and Presentments; not to present for hatred or malice, not to forbear Presenting for favour or reward,
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I adde only this one consideration from the usuall close of your Oathes wherein you promise to do such and such things, so help you God; a most weightie and important expression.
I add only this one consideration from the usual close of your Oaths wherein you promise to do such and such things, so help you God; a most weighty and important expression.
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If the Lord help not, how sad is the condition of any of us ▪ and shall we forfeit our Interest in it by breaking the Oathes we enter into? and give the Lord occasion to say when we flie for help unto his Name, How can you expect help from me, remember the day when you said and swore, that as you expected help from me, you would do the things which you have not regarded.
If the Lord help not, how sad is the condition of any of us ▪ and shall we forfeit our Interest in it by breaking the Oaths we enter into? and give the Lord occasion to say when we fly for help unto his Name, How can you expect help from me, Remember the day when you said and swore, that as you expected help from me, you would do the things which you have not regarded.
