THe peculiar favour God had for his people Israel, was evidenced in that He vouchsafed to be their Legislator, not onely as to the Moral Law, writ with his own Finger;
THe peculiar favour God had for his people Israel, was evidenced in that He vouchsafed to be their Legislator, not only as to the Moral Law, writ with his own Finger;
He therfore that they might be observed duly, and Justice administred equally, appointed Judges. Ever blessed be God that we are not defective in either particular, having to enliven our Laws, (and it is now near 500. years since that Institution) Justices itinerant, that like so many Samuels, Judge our Israel in their several Circuits.
He Therefore that they might be observed duly, and justice administered equally, appointed Judges. Ever blessed be God that we Are not defective in either particular, having to enliven our Laws, (and it is now near 500. Years since that Institution) Justices itinerant, that like so many Samuels, Judge our Israel in their several Circuits.
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Whose Authority, though as to the designation of their Persons, & extent of their Power it be delegated to them by Commission from his sacred Majesty; yet their Office is from Heaven:
Whose authority, though as to the designation of their Persons, & extent of their Power it be delegated to them by Commission from his sacred Majesty; yet their Office is from Heaven:
Ego dixi dii estis; God himself calls them Gods, that is, by substitution from him, to mind them, that they should act a•cording to his good pleasure in the dispensation of impartial Justice:
Ego I have said Gods Ye are; God himself calls them God's, that is, by substitution from him, to mind them, that they should act a•cording to his good pleasure in the Dispensation of impartial justice:
be made to appear by the Information of Witnesses; whose Testimonies, that they may with greater security be relied upon are to be given in upon Oath. And so it seems it was in the Apostles days, and before:
be made to appear by the Information of Witnesses; whose Testimonies, that they may with greater security be relied upon Are to be given in upon Oath. And so it seems it was in the Apostles days, and before:
Whereupon, it may seem strange, that I have chosen a Text, which in appearance, so flatly opposes the ground of Legall proceedings, But I say unto you, Swear not at all.
Whereupon, it may seem strange, that I have chosen a Text, which in appearance, so flatly opposes the ground of Legal proceedings, But I say unto you, Swear not At all.
To clear mine intentions, you may please to take notice, that there are two sorts of men that doe violence to my Text. The one winds it up to too high a note,
To clear mine intentions, you may please to take notice, that there Are two sorts of men that do violence to my Text. The one winds it up to too high a note,
as it is certain, that it was not that famous Father and Bishop of Poitiers, who goes under the name of St. Hilary, for he was dead above 20. years before St. Austin was Baptized;
as it is certain, that it was not that famous Father and Bishop of Poitiers, who Goes under the name of Saint Hilary, for he was dead above 20. Years before Saint Austin was Baptised;
Which may be confirmed by that of Tertullian, who lived at the same time, when Basilidey suffered, Sed & juramus sient non per Genios Caesarem, it a per salutem eorum, quae est angustior omnibus Geniis: They would Swear not by the Genii of their Emperors (which they esteemed Devills,) but by their safety, that is, by God, from whom cometh health and salvation;
Which may be confirmed by that of Tertullian, who lived At the same time, when Basilidey suffered, Said & juramus Saint non per Genios Caesarem, it a per salutem Their, Quae est angustior omnibus Geniis: They would Swear not by the Genii of their Emperor's (which they esteemed Devils,) but by their safety, that is, by God, from whom comes health and salvation;
But not to digress, This Error revived in St. Bernards time, about 500. years since, in the Province of Th•louse in France, in a Sect of Phanaticks that were called Henricians, from one Henricus their Master,
But not to digress, This Error revived in Saint Bernards time, about 500. Years since, in the Province of Th•louse in France, in a Sect of Fanatics that were called Henricians, from one Henricus their Master,
and Apostolicks, because they pretended that they lived according to the Apostles Doctrine: Against whom St. Bernard Preached in his 65th. Sermon upon the Canticles, and complained of that Henry to Hildefonse Earl of St. Giles, in his 240. Epistle, wherein he mentions, That the Bishop of Hostia in Italy was sent from the Apostolick Sea, to root out the Tares, which that Heretique had sown in Gods Vineyard.
and Apostolics, Because they pretended that they lived according to the Apostles Doctrine: Against whom Saint Bernard Preached in his 65th. Sermon upon the Canticles, and complained of that Henry to Hildefonse Earl of Saint Giles, in his 240. Epistle, wherein he mentions, That the Bishop of Hostia in Italy was sent from the Apostolic Sea, to root out the Tares, which that Heretic had sown in God's Vineyard.
Which not withstanding, the Albigenses, or Albienses, as some tearm them, in the same Province, no doubt, sprung from the same root, who denied all manner of Swearing;
Which not withstanding, the Albigenses, or Albienses, as Some term them, in the same Province, no doubt, sprung from the same root, who denied all manner of Swearing;
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as themselves were also, not long after, in the third Council of Lateran, of 280. or (as Gulielmus Tyrius, who was there present, says) of 300. Bishops under Alexander the third.
as themselves were also, not long After, in the third Council of Lateran, of 280. or (as William Tyrius, who was there present, Says) of 300. Bishops under Alexander the third.
And were it granted, we should be necessitated, if not to disown the Magistrates Authority, yet to disobey their Legal cōmands, as having a countermand from Christ himself, I say unto you, Swear not at all.
And were it granted, we should be necessitated, if not to disown the Magistrates authority, yet to disobey their Legal commands, as having a countermand from christ himself, I say unto you, Swear not At all.
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Sect. 3. The other sort are men of Atheisticall Principles, such as have no fear of God before their Eyes, who in despight of my Text, dare Swear, not onely commonly, rashly, prophanely;
Sect. 3. The other sort Are men of Atheistical Principles, such as have no Fear of God before their Eyes, who in despite of my Text, Dare Swear, not only commonly, rashly, profanely;
for I find the Prophet complaining of such, Though they say, the Lord liveth, they Swear falsly: The former would abolish Judiciall proceedings, and make them nothing:
for I find the Prophet complaining of such, Though they say, the Lord lives, they Swear falsely: The former would Abolah Judicial proceedings, and make them nothing:
The Explication of my Text, will serve for the one: And the Application for the other. And when I have, by the assistance of Heaven, and your Noble Patience posted over these two Stages, I shall no longer entrench upon your weighty occasions.
The Explication of my Text, will serve for the one: And the Application for the other. And when I have, by the assistance of Heaven, and your Noble Patience posted over these two Stages, I shall no longer entrench upon your weighty occasions.
And here, be pleased to give me leave to proceed, First, Negatively, And secondly, Affirmatively. Negatively, what is not the purport of these words. And Affirmatively, what it is.
And Here, be pleased to give me leave to proceed, First, Negatively, And secondly, Affirmatively. Negatively, what is not the purport of these words. And Affirmatively, what it is.
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For the former, I lay down this Proposition, Our Saviour did not intend by these Words, Swear not at all, an absolute, universall, an• unlimited Prohibition of all manner of Swearing; And that I prove:
For the former, I lay down this Proposition, Our Saviour did not intend by these Words, Swear not At all, an absolute, universal, an• unlimited Prohibition of all manner of Swearing; And that I prove:
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Now, if they be of the same Wisedom, they are of the same Will; and if they be of the same Will, they cannot issue forth contrary Commands, for so there should be a contraricty,
Now, if they be of the same Wisdom, they Are of the same Will; and if they be of the same Will, they cannot issue forth contrary Commands, for so there should be a contraricty,
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At quid verba audio, cum facta videam? saies not the Text, Swear not at all? I answer, That where there is an NONLATINALPHABET, a seeming contradiction in Scripture, (which cannot possibly be reall, the whole Scripture being exactly true) there by some commodious Interpretation, the places are so to be expounded,
At quid verba audio, cum facta videam? Says not the Text, Swear not At all? I answer, That where there is an, a seeming contradiction in Scripture, (which cannot possibly be real, the Whole Scripture being exactly true) there by Some commodious Interpretation, the places Are so to be expounded,
As when we reade, Sacrifice and Offering, thou didst not desire; we cannot understand it, (how plain soever it appears) as to the Words at the first view seem to import;
As when we read, Sacrifice and Offering, thou didst not desire; we cannot understand it, (how plain soever it appears) as to the Words At the First view seem to import;
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If any alledge in contradiction to this Argument, That Christ abolished the Ceremoniall and Judiciall Laws once commanded by God, (though Objections be no Answers) I must deny that Assertion.
If any allege in contradiction to this Argument, That christ abolished the Ceremonial and Judicial Laws once commanded by God, (though Objections be no Answers) I must deny that Assertion.
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and that in their own Land; and therefore, it was never obligatory to us, that neither are Jews, nor ever dwelt in Canaan: And what was never imposed, need not be abolished.
and that in their own Land; and Therefore, it was never obligatory to us, that neither Are jews, nor ever dwelled in Canaan: And what was never imposed, need not be abolished.
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But it is not so with the unerring Wisedome of God, who foresees all things passible, ab Aeterno. Hence I may Conclude, Seeing God the Father has Commanded Swearing, that God the Son has not forbidden it.
But it is not so with the unerring Wisdom of God, who foresees all things passable, ab Aeterno. Hence I may Conclude, Seeing God the Father has Commanded Swearing, that God the Son has not forbidden it.
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Secondly, Because some, without any colour of Reason, or possibility of proof, pretend that Swearing was onely a Ceremonial Rite; (whereas on the contrary, God himself ranks it with his fear, and service, Deut. 10. 20. which certainly are Moral.) I argue thus, What at all times,
Secondly, Because Some, without any colour of Reason, or possibility of proof, pretend that Swearing was only a Ceremonial Rite; (whereas on the contrary, God himself ranks it with his Fear, and service, Deuteronomy 10. 20. which Certainly Are Moral.) I argue thus, What At all times,
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as well under the Gospel, as under the Law, as well amongst the Gentiles, as the Jews, tends in an especiall manner to the Glory of God, that is neither a Ceremoniall Ordinance,
as well under the Gospel, as under the Law, as well among the Gentiles, as the jews, tends in an especial manner to the Glory of God, that is neither a Ceremonial Ordinance,
Such, I say, is Swearing; For he that Swears by Gad for the confirmation of an unknown Truth, acknowledges his Omnisciency, in discerning whether he speak truely, or no;
Such, I say, is Swearing; For he that Swears by Gad for the confirmation of an unknown Truth, acknowledges his Omnisciency, in discerning whither he speak truly, or no;
And does not the acknowledgment of Gods Wisedom, (in discerning, the secrets of all hearts) and his Soveraign Power, and Impartiall Justice in the Punishment of Offenders, tend much to the Glory of God? And that as well now under the Gospel, as it did before under the Law? Nay, it is a part of ••at NONLATINALPHABET.
And does not the acknowledgment of God's Wisdom, (in discerning, the secrets of all hearts) and his Sovereign Power, and Impartial justice in the Punishment of Offenders, tend much to the Glory of God? And that as well now under the Gospel, as it did before under the Law? Nay, it is a part of ••at.
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Thirdly, If Christs purpose here, be utterly to abolish Swearing, as an illegitimate Brat of Jewish extraction, not to be admitted into the Christian Church;
Thirdly, If Christ purpose Here, be utterly to Abolah Swearing, as an illegitimate Brat of Jewish extraction, not to be admitted into the Christian Church;
And I freely confess, That Perjury is in both respects exceeding culpable, as highly tending to the dishonour of the God of Truth, who is called thereby to the attestation of a lye,
And I freely confess, That Perjury is in both respects exceeding culpable, as highly tending to the dishonour of the God of Truth, who is called thereby to the attestation of a lie,
and incomprehensible Essence, to whom all Knees must bow, and whom we are not to name without Internall Reverence, and Adoration; and also in great measure scandalous to such as heare them.
and incomprehensible Essence, to whom all Knees must bow, and whom we Are not to name without Internal reverence, and Adoration; and also in great measure scandalous to such as hear them.
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Many of the Fathers Preached so often, and with so much vehemency against this vitious Custome, that they fell under suspition of disallowing all Swearing: And St. Austin punished every such Oath in those of his own Family by the forfeiture of some part of their wonted Ordinary, (as Possidonius records in his life) the sooner to withdraw them from that prophaness.
Many of the Father's Preached so often, and with so much vehemency against this vicious Custom, that they fell under suspicion of disallowing all Swearing: And Saint Austin punished every such Oath in those of his own Family by the forfeiture of Some part of their wonted Ordinary, (as Posidonius records in his life) the sooner to withdraw them from that profaneness.
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and reverently taken upon necessary occasions, are so far from being displeasing to God, or hurtfull to Men; that on the contrary, they are acceptable to the one, and advantagious to the other:
and reverently taken upon necessary occasions, Are so Far from being displeasing to God, or hurtful to Men; that on the contrary, they Are acceptable to the one, and advantageous to the other:
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Nihil gratius Deo possumus offerre, quam jure jurare, saies St. Austin. And by them Princes are secured of their Subjects Allegiance, and Generalls of their Soldiers fidelity,
Nihil gratius God possumus offer, quam jure jurare, Says Saint Austin. And by them Princes Are secured of their Subject's Allegiance, and Generals of their Soldiers Fidis,
Hereupon Julian the Apostate, the most subtile Enemy that ever Christianity had, Skoffed at this Praecept, Swear not at all, (being willing to understand it in the utmost latitude) as destructive to all Government, and humane Societies, which unless we would verifie (as I see not but we must,
Hereupon Julian the Apostate, the most subtle Enemy that ever Christianity had, Scoffed At this Precept, Swear not At all, (being willing to understand it in the utmost latitude) as destructive to all Government, and humane Societies, which unless we would verify (as I see not but we must,
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I may add, Swearing by Creatures, it being Idolatry to ascribe that honour to them, that is peculiarly due to the Creator. But the disanulling of such Oaths,
I may add, Swearing by Creatures, it being Idolatry to ascribe that honour to them, that is peculiarly due to the Creator. But the Disannulling of such Oaths,
it had been sufficient to have said, Swear not at all; because a General includes all Particulars; and so these following expressions, Neither by Heaven, nor by the Earth,
it had been sufficient to have said, Swear not At all; Because a General includes all Particulars; and so these following expressions, Neither by Heaven, nor by the Earth,
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nor Man, nor Beast, for all these are comprehended in the word Substance; and therefore the enumeration of severall Substances were altogether superfluous, and vain.
nor Man, nor Beast, for all these Are comprehended in the word Substance; and Therefore the enumeration of several Substances were altogether superfluous, and vain.
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But had he meant, That no Oath should be used upon any occasion, these subsequent words, are so far from giving light to the preceding, that they have much obscured them.
But had he meant, That no Oath should be used upon any occasion, these subsequent words, Are so Far from giving Light to the preceding, that they have much obscured them.
whereas, his descending to this, and that Creature in particular, may rationally imply, that his purpose was onely to forbid all such Swearing, and not that which was formerly enjoyned.
whereas, his descending to this, and that Creature in particular, may rationally imply, that his purpose was only to forbid all such Swearing, and not that which was formerly enjoined.
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For from this Proposition, Swear not at all by this, or that Creature; it cannot be Logically inferred, that we ought upon no occasion to Swear by the Creator. But on the contrary, it seems, that Christ, lest any should conceive, that he forbad all kind of Swearing; to prevent that mistake, add•, Neither by Heaven, nor by Earth, &c. thereby manifesting what kind of Oaths he would have difused.
For from this Proposition, Swear not At all by this, or that Creature; it cannot be Logically inferred, that we ought upon no occasion to Swear by the Creator. But on the contrary, it seems, that christ, lest any should conceive, that he forbade all kind of Swearing; to prevent that mistake, add•, Neither by Heaven, nor by Earth, etc. thereby manifesting what kind of Oaths he would have diffused.
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for he saies, Si ad substantium refer as particulam, omnino acsi nulla exceptione illicitum esset quodvis juramentum, quorsum explicatio quae mox additur;
for he Says, Si ad substantium refer as particulam, Omnino acsi nulla exception illicitum esset quodvis juramentum, Quorsum Explication Quae mox additur;
neque per Coelum, neque per terram, &c. As wise a man as he was, (and our judicious Hooker saies, He was incomparably the wisest, that ever the French Church had since) yet, it seems, he could not vindicate these words from being superfluous;
neque per Coelum, neque per terram, etc. As wise a man as he was, (and our judicious Hooker Says, He was incomparably the Wisest, that ever the French Church had since) yet, it seems, he could not vindicate these words from being superfluous;
unless the Word omnino were referred to them, and not to the Act of Swearing. And then the sense of this Verse in the utmost extent thereof will be no more than this;
unless the Word Omnino were referred to them, and not to the Act of Swearing. And then the sense of this Verse in the utmost extent thereof will be no more than this;
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I Command you, that you shall not upon any Consideration whatever, Swear by any Creature, which is not at all exclusive of such Oaths, as God before had Commanded.
I Command you, that you shall not upon any Consideration whatever, Swear by any Creature, which is not At all exclusive of such Oaths, as God before had Commanded.
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Fifthly, Christ never forbad any thing, but what was of it self intrinsically evill, as may be proved by Induction; For he forbids Anger, and abusive Language, sect. 22. and they are evill, he forbids Lust, sect. 28. and that is evill;
Fifthly, christ never forbade any thing, but what was of it self intrinsically evil, as may be proved by Induction; For he forbids Anger, and abusive Language, sect. 22. and they Are evil, he forbids Lust, sect. 28. and that is evil;
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but also an Angel did Swear, Dan. 12. 7. And so another, (which according to many Interpreters, was Christ) Sware by him that liveth for ever, & ever Rev. 10. 6. Besides our Saviours Amen, Amen, 24. times used in St. John 's Gospel, according to the Judgement of St. Ambrose, (if he be the Author of that Comment upon the Hebrews, which is Printed with his Works) amounts to an Oath. So that very Learned & judicious Lutheran Chemnitius, saies expresly, That Christ Swore; and proves, that Amen, is, formula jurandi, out of Heb 6. 13. 14. referring the Greek Particles NONLATINALPHABET, to the Hebrew, Amen; which NONLATINALPHABET, (sayes our Lexicographer) Frequentissimum usum in jure jurando habet.
but also an Angel did Swear, Dan. 12. 7. And so Another, (which according to many Interpreters, was christ) Sware by him that lives for ever, & ever Rev. 10. 6. Beside our Saviors Amen, Amen, 24. times used in Saint John is Gospel, according to the Judgement of Saint Ambrose, (if he be the Author of that Comment upon the Hebrews, which is Printed with his Works) amounts to an Oath. So that very Learned & judicious Lutheran Chemnitz, Says expressly, That christ Swore; and Proves, that Amen, is, formula jurandi, out of Hebrew 6. 13. 14. referring the Greek Particles, to the Hebrew, Amen; which, (Says our Lexicographer) Frequentissimum usum in jure jurando habet.
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And indeed, What else can it be? A like instance is in Isay 65. 16. for where our Translation Reads it, The God of Truth; in the Originall it is, Be lohe Amen; and in the vulgar Latine, In Deo Amen, where Amen seems to be either a Name, or an Epithite of God.
And indeed, What Else can it be? A like instance is in Saiah 65. 16. for where our translation Reads it, The God of Truth; in the Original it is, Be lohe Amen; and in the Vulgar Latin, In God Amen, where Amen seems to be either a Name, or an Epithet of God.
So also St. Hierome, In veteri Testamento, Dei juramentum est, vivo Ego, dicit Dominus in Novo autem, Amen, Amen dico vobis. And this is the opinion of our Church,
So also Saint Jerome, In Veteri Testament, Dei juramentum est, vivo Ego, dicit Dominus in Novo autem, Amen, Amen dico vobis. And this is the opinion of our Church,
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as is plainly exprest in the former part of the Homily against Swearing, in these words, Our Saviour Christ did Swear divers times, saying, Verily, verily. And it cannot be denied, That God himselfe Swore, The Lord hath Sworn, and will not repent, Ps. 110. 4. The like may be found in severall places of Scripture,
as is plainly expressed in the former part of the Homily against Swearing, in these words, Our Saviour christ did Swear diverse times, saying, Verily, verily. And it cannot be denied, That God himself Swore, The Lord hath Sworn, and will not Repent, Ps. 110. 4. The like may be found in several places of Scripture,
And therefore, we must either say, That Christ forbad that which was not evill, but good, (which I think no man will) or else some other sense must be put upon these words than that which implies a totall Prohibition of Swearing.
And Therefore, we must either say, That christ forbade that which was not evil, but good, (which I think no man will) or Else Some other sense must be put upon these words than that which Implies a total Prohibition of Swearing.
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and with St. Paul, call God to witness of the Truth of their Assertions, it might be wished out of condescention to their weakness that they might be dispensed withall (if the Law would give leave) as to the externall formalities of an Oath.
and with Saint Paul, call God to witness of the Truth of their Assertions, it might be wished out of condescension to their weakness that they might be dispensed withal (if the Law would give leave) as to the external formalities of an Oath.
If any be still of that conceit, notwithstanding the contrary Judgement of all the world, that no man Swears unless be say by God; I would demand what they mean,
If any be still of that conceit, notwithstanding the contrary Judgement of all the world, that no man Swears unless be say by God; I would demand what they mean,
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then if one be an Oath, why be not the other? If there be any difference, it may well be thought that these last are more certain expressions of an Oath than the first.
then if one be an Oath, why be not the other? If there be any difference, it may well be Thought that these last Are more certain expressions of an Oath than the First.
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They cannot well be used to any other purpose, but the first may, Per non semper significatio juramenti est: nam si dicam per puerum misi, non statim per puerum jurasse putabor, said Sedutius. The Particle by, is not always a note of Swearing, but of a medium or instrumentall cause whereby any thing is effected,
They cannot well be used to any other purpose, but the First may, Per non semper significatio Juramenti est: nam si dicam per puerum misi, non Immediately per puerum jurasse putabor, said Sedutius. The Particle by, is not always a note of Swearing, but of a medium or instrumental cause whereby any thing is effected,
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When the Israelites craved passage through Edom, they said, We will goe by the Kings high-way. Can any imagine that they swore by the Way? It is said, Thou leadest thy people like a Flock by the hand of Moses and Aaron.
When the Israelites craved passage through Edom, they said, We will go by the Kings highway. Can any imagine that they swore by the Way? It is said, Thou Leadest thy people like a Flock by the hand of Moses and Aaron.
Will any say that the Psalmist Swore by the hand of Moses and Aaron that God led his people? So, There is no King saved by the multitude of an Host. Does the Prophet there swear, by the multitude of an host, that no King is saved? I should abuse both your time,
Will any say that the Psalmist Swore by the hand of Moses and Aaron that God led his people? So, There is no King saved by the multitude of an Host. Does the Prophet there swear, by the multitude of an host, that no King is saved? I should abuse both your time,
And therefore, Non audiendi sunt (saies St. Austin) qui has jurationes esse non putare. Nor have I found any before this present Age that does deny it,
And Therefore, Non Audiendi sunt (Says Saint Austin) qui has jurationes esse non putare. Nor have I found any before this present Age that does deny it,
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Sect. 18. I know there is a generation of people, Quo• non persuadebis etiamsi persuaseris, who will have by, and nothing els to be the formality of an Oath.
Sect. 18. I know there is a generation of people, Quo• non persuadebis Even if persuaseris, who will have by, and nothing Else to be the formality of an Oath.
because there is not the particle by. And again, were that true, it could not be denied but that St. Paul swore, 1 Cor. 15. 31. by your rejoycing. And indeed, there want not Interpreters that so expound it.
Because there is not the particle by. And again, were that true, it could not be denied but that Saint Paul swore, 1 Cor. 15. 31. by your rejoicing. And indeed, there want not Interpreters that so expound it.
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The Syriack Translator renders it Jure per gloriam vestram. And vii. the original word in that place, is as ordinarily a note of swearing in Greek, as by is in English. Hence Saint Austin writing to Hillarius, draws an argument for the lawfulness of Swearing. And again more clearly, Per vestram gloriam juratio est.
The Syriac Translator renders it Jure per gloriam vestram. And vii. the original word in that place, is as ordinarily a note of swearing in Greek, as by is in English. Hence Saint Austin writing to Hilarius, draws an argument for the lawfulness of Swearing. And again more clearly, Per vestram gloriam juratio est.
Notwithstanding they that affirme the particle by to be the onely and peculiar mark and characteristicall expression of an Oath, will not I believe allow it to denote one in this place.
Notwithstanding they that affirm the particle by to be the only and peculiar mark and characteristical expression of an Oath, will not I believe allow it to denote one in this place.
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as also Piscator, Beza, Pareus, and Hentenius the Translator of Oecumenius, reade it, Per Christum. And the Fathers, St. Ambrose, Theodoret, Theophilact, and Oecumenius say, that the Apostle here brings in Christ for a witness, which is Swearing. And modern Expositers, both Romish and reformed,
as also Piscator, Beza, Pareus, and Hentenius the Translator of Oecumenius, read it, Per Christ. And the Father's, Saint Ambrose, Theodoret, Theophilact, and Oecumenius say, that the Apostle Here brings in christ for a witness, which is Swearing. And modern Expositors, both Romish and reformed,
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and hence conclude the lawfulness of Swearing And further this praeposition •here used is the very same that is used in St. Mat. 5. 34. NONLATINALPHABET, by Heaven, sect. 35. NONLATINALPHABET, by Earth, sect. 36. NONLATINALPHABET, by the Head. And therefore why not here NONLATINALPHABET, by Christ? And thus is NONLATINALPHABET used by the 7ty.
and hence conclude the lawfulness of Swearing And further this preposition •here used is the very same that is used in Saint Mathew 5. 34., by Heaven, sect. 35., by Earth, sect. 36., by the Head. And Therefore why not Here, by christ? And thus is used by the 7ty.
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Dan. 12. 7. NONLATINALPHABET, per viventem, swore by him that liveth for ever. So Jer. 5. 7. NONLATINALPHABET, swore by them that are no Gods. And Ephes. 4. 17. NONLATINALPHABET, Obtester per Dominum, so the Arabique, and Ethiopick Translators,
Dan. 12. 7., per viventem, swore by him that lives for ever. So Jer. 5. 7., swore by them that Are no God's And Ephesians 4. 17., Obtester per Dominum, so the Arabic, and Ethiopic Translators,
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and Beza. And many times in the New Testament, NONLATINALPHABET is rendred by, 1 Cor. 6. 2. NONLATINALPHABET. by you. And fitly it might be so Englished in severall other places.
and Beza. And many times in the New Testament, is rendered by, 1 Cor. 6. 2.. by you. And fitly it might be so Englished in several other places.
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It appears by what has been said, that both the use of the word, and the sence of the place concur in evidencing, that the Apostle swore, especially it being a synonymon to beth, which amongst the Hebrews is, nota jurantis, as appears, Gen. 22. 16. bi nishbangti, By my selfe have I Sworn. And Josh. 2. 12. Jurate mihi per Dominum, baihovah, Swear unto me by the Lord. This Argument St. Austin afforded me, Nam utique Apostolus noverat praeceptum Domini, & juravit tamen.
It appears by what has been said, that both the use of the word, and the sense of the place concur in evidencing, that the Apostle swore, especially it being a Synonym to beth, which among the Hebrews is, nota jurantis, as appears, Gen. 22. 16. by nishbangti, By my self have I Sworn. And Josh. 2. 12. Jurate mihi per Dominum, baihovah, Swear unto me by the Lord. This Argument Saint Austin afforded me, Nam Utique Apostles noverat Precept Domini, & juravit tamen.
If some swearing be enjoyned in the third Command, then all swearing is not forbidden by Christ in these words, Swear not at all, because he came not to destroy the Law.
If Some swearing be enjoined in the third Command, then all swearing is not forbidden by christ in these words, Swear not At all, Because he Come not to destroy the Law.
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But some swearing is there enjoyned, or els the Law written by the Finger of God in Tables of Stone cannot be vindicated from imperfection, which to assert were no less blasphemous in it self,
But Some swearing is there enjoined, or Else the Law written by the Finger of God in Tables of Stone cannot be vindicated from imperfection, which to assert were no less blasphemous in it self,
The Consequence, that God's not enjoyning some swearing, implyes some imperfection in the Law, as it was delivered upon Mount Sinai; I thus shew, Whatsoever is perfect is defective in nothing; Perfectum est cui nihil deest.
The Consequence, that God's not enjoining Some swearing, Implies Some imperfection in the Law, as it was Delivered upon Mount Sinai; I thus show, Whatsoever is perfect is defective in nothing; Perfectum est cui nihil deest.
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which is impossible, being contracted into so short an Epitome, unless we admit of those Rules which Divines have been necessitated in order to the maintaining the perfection of the Law, to make for an extensive Interpretation of these synecdochical praecepts.
which is impossible, being contracted into so short an Epitome, unless we admit of those Rules which Divines have been necessitated in order to the maintaining the perfection of the Law, to make for an extensive Interpretation of these synecdochical Precepts.
By this generall Rule, (which either must pass without exception, or els we cannot defend the perfection of the Law) it follows from the sixth Commandment, Thou shalt not kill, that we are obliged (quantum in nobis est) to preserve our Neighbours,
By this general Rule, (which either must pass without exception, or Else we cannot defend the perfection of the Law) it follows from the sixth Commandment, Thou shalt not kill, that we Are obliged (quantum in nobis est) to preserve our Neighbours,
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So from the seventh, Thou shalt not commit Adultery, that we should live in Chastity and Temperance, &c. And so from the third, Thou shalt not take the Name of the Lord thy God in vain, it follows by this Rule, that thou shalt take the Name of the Lord thy God (that is, thou shalt swear) whensoever an Oath is not vain,
So from the seventh, Thou shalt not commit Adultery, that we should live in Chastity and Temperance, etc. And so from the third, Thou shalt not take the Name of the Lord thy God in vain, it follows by this Rule, that thou shalt take the Name of the Lord thy God (that is, thou shalt swear) whensoever an Oath is not vain,
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and that Oath is not vain, but necessary, which is required by a lawfull Magistrate for the glory of God, the preservation of his Majesty, the peace of the Nation, the manifestation of Truth, the just punishment of Offenders, the security of mens Lives and Estates, or the decision of Controversies;
and that Oath is not vain, but necessary, which is required by a lawful Magistrate for the glory of God, the preservation of his Majesty, the peace of the nation, the manifestation of Truth, the just punishment of Offenders, the security of men's Lives and Estates, or the decision of Controversies;
Indeed swearing by Creatures, without respect to the Creator, is therefore unlawfull, (as hath been already mentioned, sect. 11.) because thereby we ascribe that Glory to them, that is incommunicably due to God.
Indeed swearing by Creatures, without respect to the Creator, is Therefore unlawful, (as hath been already mentioned, sect. 11.) Because thereby we ascribe that Glory to them, that is incommunicably due to God.
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So swearing truely by God in triviall matters, is also to be disallowed, because it is dishonourable to that high Majesty to be called to witness for a trifle.
So swearing truly by God in trivial matters, is also to be disallowed, Because it is dishonourable to that high Majesty to be called to witness for a trifle.
Likewise customary Oaths in ordinary communication, are therefore not without cause forbidden, in respect that thereby men get such a habit of swearing, that Oaths with them are but words of course,
Likewise customary Oaths in ordinary communication, Are Therefore not without cause forbidden, in respect that thereby men get such a habit of swearing, that Oaths with them Are but words of course,
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or when they swear, which highly tends to the dishonour of Almighty God, whose Holy and Reverend Name ought never to bementioned without inward Reverence and fear.
or when they swear, which highly tends to the dishonour of Almighty God, whose Holy and Reverend Name ought never to bementioned without inward reverence and Fear.
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Besides, frequent swearing is an occasion of frequent perjury, and absolutely voids the end of an Oath, which is the assurance, and confirmation of truth.
Beside, frequent swearing is an occasion of frequent perjury, and absolutely voids the end of an Oath, which is the assurance, and confirmation of truth.
but not the unlawfulness thereof, which is the point in question. (Secondly,) The Fathers that (as far as we know) were the first that thus argued, are to be understood of rash,
but not the unlawfulness thereof, which is the point in question. (Secondly,) The Father's that (as Far as we know) were the First that thus argued, Are to be understood of rash,
and others so desperately wicked, that they dare on set purpose swear a known untruth; yet it cannot reasonably be thought that the generality of men are to be ranked in either of these Classes.
and Others so desperately wicked, that they Dare on Set purpose swear a known untruth; yet it cannot reasonably be Thought that the generality of men Are to be ranked in either of these Classes.
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For it has been observed, that some who have not much scrupled to tell a lye, notwithstanding have refused to swear it, making more conscience of the one, than of the other.
For it has been observed, that Some who have not much scrupled to tell a lie, notwithstanding have refused to swear it, making more conscience of the one, than of the other.
Fourthly, Even amongst those good men that will never lye, some perhaps may think themselves not obliged to discover voluntarily an hidden truth, especially if it ten• to the prejudice of themselves, or some whom they favour.
Fourthly, Even among those good men that will never lie, Some perhaps may think themselves not obliged to discover voluntarily an hidden truth, especially if it ten• to the prejudice of themselves, or Some whom they favour.
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For that had been contrary to Gods expressed will, Deut. 4. 2. You shall not add unto the Word which I command you, and would also have argued the imperfection thereof.
For that had been contrary to God's expressed will, Deuteronomy 4. 2. You shall not add unto the Word which I command you, and would also have argued the imperfection thereof.
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but onely reproved the erronious Tenents, or vitious manners of the Jews. To manifest which assertion, you may take notice that he reduces the Decalogue into a duologue, Mat. 22. 37. & 39. Love God with all thy heart,
but only reproved the erroneous Tenants, or vicious manners of the jews. To manifest which assertion, you may take notice that he reduces the Decalogue into a duologue, Mathew 22. 37. & 39. Love God with all thy heart,
He forbids Anger; but for that God had of old rebuked Cain, Gen. 4. 6. He prohibits reviling, sect. 22. But that had God formerly declared against as punishable, Zeph. 2. 8, 9. He disallows hatred, sect. 43. 44. But that was unlawfull before, Lev. 19. 17. He forbids Lust, sect. 28. And that was likewise prohibited of old, Ex. 20. 17. Thou shalt not covet. Whence St. Paul (which els he had not) understood Lust to be a sin, Rom. 7. 7. And shall we think that our Saviour, who vindicated the other Commandments from the lewd depravations of men, has abrogated this onely,
He forbids Anger; but for that God had of old rebuked Cain, Gen. 4. 6. He prohibits reviling, sect. 22. But that had God formerly declared against as punishable, Zephaniah 2. 8, 9. He disallows hatred, sect. 43. 44. But that was unlawful before, Lev. 19. 17. He forbids Lust, sect. 28. And that was likewise prohibited of old, Ex. 20. 17. Thou shalt not covet. Whence Saint Paul (which Else he had not) understood Lust to be a since, Rom. 7. 7. And shall we think that our Saviour, who vindicated the other commandments from the lewd depravations of men, has abrogated this only,
but onely our Saviours opposition, not against Gods Law, but the Pharisaicall mis-interpretations thereof, against which it is as reasonable to interpret this place as the former.
but only our Saviors opposition, not against God's Law, but the Pharisaical misinterpretations thereof, against which it is as reasonable to interpret this place as the former.
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as acknowledging his Authority over him (as he did Pilates, Joh. 19. 11.) and that some years after he had said, Swear not at all; then from thence follows, that when the Magistrate imposes an Oath, the persons charged to swear, may lawfully answer upon Oath,
as acknowledging his authority over him (as he did Pilate's, John 19. 11.) and that Some Years After he had said, Swear not At all; then from thence follows, that when the Magistrate imposes an Oath, the Persons charged to swear, may lawfully answer upon Oath,
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as Christ himself did, notwithstanding this seeming prohibition, Swear not at all; and consequently, that all swearing was not forbidden in these words.
as christ himself did, notwithstanding this seeming prohibition, Swear not At all; and consequently, that all swearing was not forbidden in these words.
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But the high Priest did charge our Saviour to swear, Mat. 26. 63. NONLATINALPHABET, (of NONLATINALPHABET juramentum) I adjure thee, that is, I command thee to Swear;
But the high Priest did charge our Saviour to swear, Mathew 26. 63., (of juramentum) I adjure thee, that is, I command thee to Swear;
No• does either NONLATINALPHABET, or NONLATINALPHABET when NONLATINALPHABET with a Genitive case follows after it (as it does here) signifie any other thing any where in these holy writings then to adjure, or make to swear.
No• does either, or when with a Genitive case follows After it (as it does hear) signify any other thing any where in these holy writings then to adjure, or make to swear.
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So then, the high Priest enjoyned Christ to answer upon Oath, whereto happily he might be warranted from Lev. 5. 1. and he accordingly who before held his peace, in reverence it seems of his heavenly Father by whom he was adjured,
So then, the high Priest enjoined christ to answer upon Oath, whereto happily he might be warranted from Lev. 5. 1. and he accordingly who before held his peace, in Reverence it seems of his heavenly Father by whom he was adjured,
and in preservation of the Magistrates Authority, and perhaps in obedience to the Law, Lev. 5. 1. answered directly (as every man ought that speaks upon Oath) and acknowledged the whole Truth;
and in preservation of the Magistrates authority, and perhaps in Obedience to the Law, Lev. 5. 1. answered directly (as every man ought that speaks upon Oath) and acknowledged the Whole Truth;
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For it consisted not with the ingenuity, and honour of our Saviour (who is the faithfull Witness, Rev. 1. 5. and who came into the World to bear witness to the Truth, John 18. 37.) not to have afferted that Truth in his utmost danger, which was necessary for the salvation of mankind,
For it consisted not with the ingenuity, and honour of our Saviour (who is the faithful Witness, Rev. 1. 5. and who Come into the World to bear witness to the Truth, John 18. 37.) not to have afferted that Truth in his utmost danger, which was necessary for the salvation of mankind,
and which before when he was in safety, he had plainly professed to the Samaritan woman, John 4. 26. I would demand whether one of us brought before some Heathen Tyrant,
and which before when he was in safety, he had plainly professed to the Samaritan woman, John 4. 26. I would demand whither one of us brought before Some Heathen Tyrant,
but onely that he was the King of the Jews, the expected Messiah, and Saviour of the World? To put the matter beyond all dispute, St. Mark (14. 62.) relates plainly, that Christ's answer was, I am. And therefore that in St. Matthew, must be the same in sense,
but only that he was the King of the jews, the expected Messiah, and Saviour of the World? To put the matter beyond all dispute, Saint Mark (14. 62.) relates plainly, that Christ's answer was, I am. And Therefore that in Saint Matthew, must be the same in sense,
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And thus the high Priest apprehended it, when he rent his clothes, and cryed blasphemy, Mat. 26. 65. And doubtless he understood well enough what Christ's answer was,
And thus the high Priest apprehended it, when he rend his clothes, and cried blasphemy, Mathew 26. 65. And doubtless he understood well enough what Christ's answer was,
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though it appear not so intelligible to us, who are not so versed in the idiotismes of the Language the Jews then used) otherwise he had been very rash in renting his clothes he knew not why.
though it appear not so intelligible to us, who Are not so versed in the idiotismes of the Language the jews then used) otherwise he had been very rash in renting his clothes he knew not why.
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Qui tacet consentire videtur. And let any one judge, whether (upon supposition that all swearing is unlawfull) this had not been at least (which the Apostle forbids;
Qui tacet consentire videtur. And let any one judge, whither (upon supposition that all swearing is unlawful) this had not been At least (which the Apostle forbids;
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If it be demanded, whether (had the high Priest asked the blessed Jesus forty Questions touching the same matter, without reiterating his Adjuration) he was still to answer upon Oath;
If it be demanded, whither (had the high Priest asked the blessed jesus forty Questions touching the same matter, without reiterating his Adjuration) he was still to answer upon Oath;
mine opinion is, That he was. Nor is that to multiply unnecessary Oaths, for one and the same Oath puts an obligation upon the party examined to speak the whole,
mine opinion is, That he was. Nor is that to multiply unnecessary Oaths, for one and the same Oath puts an obligation upon the party examined to speak the Whole,
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Whereupon it is equally commanded, with the fear and service of God, Deut. 6. 13. & 10. 20. and consequently obliges equally at all times, no less now under the Gospel,
Whereupon it is equally commanded, with the Fear and service of God, Deuteronomy 6. 13. & 10. 20. and consequently obliges equally At all times, no less now under the Gospel,
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Circumcision, the Passover, the Leviticall Obligations, and the other Ceremonies of the old Law, had no Moral goodnes in them (as swearing has) but were mere Shadows of things future,
Circumcision, the Passover, the Levitical Obligations, and the other Ceremonies of the old Law, had no Moral Goodness in them (as swearing has) but were mere Shadows of things future,
and therfore ceased of themselves, which cannot with any colour of probability be said of swearing, that conduceth now as much to the honour of God as ever it did.
and Therefore ceased of themselves, which cannot with any colour of probability be said of swearing, that conduceth now as much to the honour of God as ever it did.
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And why might not that command, Zech. 8. 16. Speak ye every man the Truth to his Neighbour (which without all peradventure is Morall) as well be counted Typicall, (as relating to Christ the everlasting Truth) and consequently now antiquated,
And why might not that command, Zechariah 8. 16. Speak you every man the Truth to his Neighbour (which without all Peradventure is Moral) as well be counted Typical, (as relating to christ the everlasting Truth) and consequently now antiquated,
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He that thus dares expound these words, may also at his pleasure Paraphrase in the like manner upon the 28. sect. You are not to look lustfully upon a Woman,
He that thus dares expound these words, may also At his pleasure paraphrase in the like manner upon the 28. sect. You Are not to look lustfully upon a Woman,
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And therefore let these that disallow swearing as a part of the Ceremoniall Law, and consequently now antiquated, argue no more the unlawfulness thereof from these words, Swear not at all.
And Therefore let these that disallow swearing as a part of the Ceremonial Law, and consequently now antiquated, argue no more the unlawfulness thereof from these words, Swear not At all.
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Sect. 30 11thly. No Exposition of this Text, or any other, is to be admitted that puts an inconsistency betwixt the Old Testament and the New, both being inspired by the same God;
Sect. 30 11thly. No Exposition of this Text, or any other, is to be admitted that puts an inconsistency betwixt the Old Testament and the New, both being inspired by the same God;
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And hence he inferrs the perfect Harmony, and Concordance betwixt the two Testaments, as proceeding from one and the same God, who is uncapable of fashood, or alteration.
And hence he infers the perfect Harmony, and Concordance betwixt the two Testaments, as proceeding from one and the same God, who is uncapable of falsehood, or alteration.
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Whereupon if we be not so Atheisticall as to deny the veracity, or immutability of the most High, (Tit. 1. 2.) it must be granted, that his Word is of eternall Truth, (Jam. 1. 17.) His Promises are Yea, and Amen;
Whereupon if we be not so Atheistical as to deny the veracity, or immutability of the most High, (Tit. 1. 2.) it must be granted, that his Word is of Eternal Truth, (Jam. 1. 17.) His Promises Are Yea, and Amen;
His predictions must needs be accomplished, His Precepts are more unalterable than the Laws of the Medes and Persians Nor did our Saviour come to destroy, but to fulfil them who affirms that it is easier for Heaven and Earth to pass than one tittle of the Law to fail.
His predictions must needs be accomplished, His Precepts Are more unalterable than the Laws of the Medes and Persians Nor did our Saviour come to destroy, but to fulfil them who affirms that it is Easier for Heaven and Earth to pass than one tittle of the Law to fail.
From all which pasages it is apparent that the Old Testament is so far from being contradicted, that it is fully confirmed in the New. It was part of the Manichean Heresie to set the one in opposition to the other:
From all which pasages it is apparent that the Old Testament is so Far from being contradicted, that it is Fully confirmed in the New. It was part of the Manichean Heresy to Set the one in opposition to the other:
Origen makes it good against Celsus, that there is no contradiction betwixt the Law and the Gospel, which differ not in substance nor in deed, more than the Sun under a cloud from it self when it shines forth in its brightest lustre.
Origen makes it good against Celsus, that there is no contradiction betwixt the Law and the Gospel, which differ not in substance nor in deed, more than the Sun under a cloud from it self when it shines forth in its Brightest lustre.
From all these Premisses I may well draw this conclusion that these words, Swear not at all, ought not to be so interpreted as to render all swearing unlawful, (Deut. 6. 13. & 10. 20. Psal. 63. 11. not without promise of reward, Jer. 12. 16.) which before was both commanded, and commended.
From all these Premises I may well draw this conclusion that these words, Swear not At all, ought not to be so interpreted as to render all swearing unlawful, (Deuteronomy 6. 13. & 10. 20. Psalm 63. 11. not without promise of reward, Jer. 12. 16.) which before was both commanded, and commended.
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Sect. 31 12thly. and lastly, The consent of the Christian World, the practises of Emperours, Kings, Princes, Councils, Bishops and People of all sorts confirme this Truth, that the general opinion was, that Christ their Lord, notwithstanding these words which were well enough known, had never forbidden swearing as altogether unlawfull.
Sect. 31 12thly. and lastly, The consent of the Christian World, the practises of emperors, Kings, Princes, Councils, Bishops and People of all sorts confirm this Truth, that the general opinion was, that christ their Lord, notwithstanding these words which were well enough known, had never forbidden swearing as altogether unlawful.
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Age after Christ one Otho was consecrated Bishop of the Bambergenses, and had no Oath administred unto him, Quod hactenus (say they) nulli Germanorum Episcopo accidisse constat, which is certain had never happened before to any Bishop of Germany. So also many Laws have been made concerning Oaths,
Age After christ one Otho was consecrated Bishop of the Bambergenses, and had no Oath administered unto him, Quod Hactenus (say they) None Germans Bishop accidisse constat, which is certain had never happened before to any Bishop of Germany. So also many Laws have been made Concerning Oaths,
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True it is, that some of the Fathers, especially in their Homilies and Sermons to the People, inveighed much against swearing, as though it had been altogether unlawful.
True it is, that Some of the Father's, especially in their Homilies and Sermons to the People, inveighed much against swearing, as though it had been altogether unlawful.
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never perhaps suspecting that lawful swearing upon just occasion would be denied: not NONLATINALPHABET but NONLATINALPHABET, with great vehemency refuting that horrid Custome of common swearing in ordinary discourse;
never perhaps suspecting that lawful swearing upon just occasion would be denied: not but, with great vehemency refuting that horrid Custom of Common swearing in ordinary discourse;
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Origen in his 25th Tract upon St. Matthew says, that Christ Manifeste vetuit omnino jurare: whereupon I conceive it came that Pareus branded him with holding the Anabaptistical Tenent against swearing which I cannot grant,
Origen in his 25th Tract upon Saint Matthew Says, that christ Manifest Vetuit Omnino jurare: whereupon I conceive it Come that Pareus branded him with holding the Anabaptistical Tenent against swearing which I cannot grant,
because he himself swears in his first book against Celsus. NONLATINALPHABET, God is witness of my Conscience that, &c. And so the great Athanasius having declaimed with much vehemency against prophane swearing; yet in his Apology to the Emperor Constantius, he spontaneously swears again and again, NONLATINALPHABET, The Lord is witness, and his Christ is witness.
Because he himself swears in his First book against Celsus., God is witness of my Conscience that, etc. And so the great Athanasius having declaimed with much vehemency against profane swearing; yet in his Apology to the Emperor Constantius, he spontaneously swears again and again,, The Lord is witness, and his christ is witness.
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So Chrysostome, though he often sharpned his stile against swearing, (for which Pareus, unadvisedly enough, listed him with other of the Fathers as bearing arms for the Anabaptists) yet in his 5. Homily, ad Populum Antiochenum, he advises the People to leave superfluous Oaths, such as are rashly,
So Chrysostom, though he often sharpened his style against swearing, (for which Pareus, unadvisedly enough, listed him with other of the Father's as bearing arms for the Anabaptists) yet in his 5. Homily, and Populum Antiochene, he advises the People to leave superfluous Oaths, such as Are rashly,
All which clearly shows, that though they zealously inveighed against the prophane practice of swearing; yet they did not dis-allow the voluntary taking an Oath upon just occasion,
All which clearly shows, that though they zealously inveighed against the profane practice of swearing; yet they did not disallow the voluntary taking an Oath upon just occasion,
To omit the Master of the sentences, and the School Divines who are generally consentient to this Doctrine, the Churches of the Reformation have publickly professed the lawfulness of Oaths,
To omit the Master of the sentences, and the School Divines who Are generally consentient to this Doctrine, the Churches of the Reformation have publicly professed the lawfulness of Oaths,
as may be seen in the Harmony of Confessions, and accordingly practised them. The confession of Switzerland condemns the Anabaptists for denial of Oaths required by the Magistrates.
as may be seen in the Harmony of Confessions, and accordingly practised them. The Confessi of Switzerland condemns the Anabaptists for denial of Oaths required by the Magistrates.
and damn as abhominations and blasphemies, that Doctrine that we must swear in no case, though the glory of God and Charity to our brethren require it.
and damn as abominations and Blasphemies, that Doctrine that we must swear in no case, though the glory of God and Charity to our brothers require it.
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So also the Augustine confession teaches, that Christians thereto called by the Magistrates may lawfully swear, and condemns them which forbid that duty.
So also the Augustine Confessi Teaches, that Christians thereto called by the Magistrates may lawfully swear, and condemns them which forbid that duty.
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To conclude, our own Church in the 39th Article speaks thus, As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ,
To conclude, our own Church in the 39th Article speaks thus, As we confess that vain and rash swearing is forbidden Christian men by our Lord jesus christ,
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and James his Apostle; so we judge that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth in a cause of Faith and Charity;
and James his Apostle; so we judge that Christian Religion does not prohibit, but that a man may swear when the Magistrate requires in a cause of Faith and Charity;
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but also the whole Catholick Church in all times, and places approved this Doctrine, that all swearing is not unlawful, which accordingly they practised as occasion served.
but also the Whole Catholic Church in all times, and places approved this Doctrine, that all swearing is not unlawful, which accordingly they practised as occasion served.
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or else that Christ never meant to forbid all kind of swearing. To assert either of the former, were to profess all that went before us were either dunces or Devils.
or Else that christ never meant to forbid all kind of swearing. To assert either of the former, were to profess all that went before us were either dunces or Devils.
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And if so, what's become of the holy Catholick Church professed in the Creed? Nay, what's become of our Saviours promise, Mat. 28. 20. I am with you alway even unto the end of the World, when upon this supposition he never assisted them effectually either in the profession of his Truth,
And if so, what's become of the holy Catholic Church professed in the Creed? Nay, what's become of our Saviors promise, Mathew 28. 20. I am with you always even unto the end of the World, when upon this supposition he never assisted them effectually either in the profession of his Truth,
or practice of his Commands? And of these absurdities one is unavoidable, unless (which is most reasonable) we confess that these words, Swear not at all, are not to be extended to that latitude in which some of late have been pleased to expound them.
or practice of his Commands? And of these absurdities one is unavoidable, unless (which is most reasonable) we confess that these words, Swear not At all, Are not to be extended to that latitude in which Some of late have been pleased to expound them.
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if we would not oppose God the Son against God the Father; if we confess that swearing tends in an especial manner to the glory of God in the acknowledgment of his Omnisciency, Power, and Justice; if it neither thwart our duty to God, nor that to our Neighbour; if the particular Enumeration of several Oaths in this place forbidden, be irreconciliable with that interpretation, that from hence infers a total abolition of swearing; if we grant that it is not unlawful, ex natura rei, being practised by holy men, Angels, and God himself;
if we would not oppose God the Son against God the Father; if we confess that swearing tends in an especial manner to the glory of God in the acknowledgment of his Omnisciency, Power, and justice; if it neither thwart our duty to God, nor that to our Neighbour; if the particular Enumeration of several Oaths in this place forbidden, be irreconciliable with that Interpretation, that from hence infers a total abolition of swearing; if we grant that it is not unlawful, ex Nature rei, being practised by holy men, Angels, and God himself;
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and if we consent to the Doctrine and practise of the Christian world in all Ages, then we must confess that our Saviour by these words, Swear not at all, intended not an absolute and unlimited prohibition of all manner of Oaths.
and if we consent to the Doctrine and practice of the Christian world in all Ages, then we must confess that our Saviour by these words, Swear not At all, intended not an absolute and unlimited prohibition of all manner of Oaths.
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yet I am encouraged by the former Reasons to hope that I have freed these Judicial Proceedings from any sad influence which the dismal aspect of these words might seem to portend against them.
yet I am encouraged by the former Reasons to hope that I have freed these Judicial Proceedings from any sad influence which the dismal aspect of these words might seem to portend against them.
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First, that Portent of learning Hugo Grotius was of opinion (and I think that glory of our English Divines the incomparable Dr. Hammond was much of his mind) that Promissory Oaths are here principally,
First, that Portent of learning Hugo Grotius was of opinion (and I think that glory of our English Divines the incomparable Dr. Hammond was much of his mind) that Promissory Oaths Are Here principally,
and consequently not so fit to be promised by Oath, though indeed I conceive we engage not so much the after event as our present intention, and future endeavour.
and consequently not so fit to be promised by Oath, though indeed I conceive we engage not so much the After event as our present intention, and future endeavour.
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so on the other, we are forbidden to swear at all in Communication. And for the further confirmation hereof, it is urged that the Hebrew word Nishbang is most frequently used in the Old Testament:
so on the other, we Are forbidden to swear At all in Communication. And for the further confirmation hereof, it is urged that the Hebrew word Nishbang is most frequently used in the Old Testament:
And that is known to be of the passive voice, implying, that we are not to swear, but be sworn, Quod nemo jurare nisi coactus solemniter debeat, says Pagnin. And this is the judgment of some very reverend and learned persons now living.
And that is known to be of the passive voice, implying, that we Are not to swear, but be sworn, Quod nemo jurare nisi Coactus solemniter debeat, Says Pagnin. And this is the judgement of Some very reverend and learned Persons now living.
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or extrajudicial, are lawful, and therefore not dis-allowed by Christ is highly warranted by the Authority and practise of St. Paul. And on the contrary frequent and idle swearing, the taking in vain the dreadful Name of the most High, which ought not to be used but advisedly,
or extrajudicial, Are lawful, and Therefore not disallowed by christ is highly warranted by the authority and practice of Saint Paul. And on the contrary frequent and idle swearing, the taking in vain the dreadful Name of the most High, which ought not to be used but advisedly,
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and neither restrains Oaths imposed by Authority, nor is disagreeable to the Text, if the word NONLATINALPHABET (from which I suppose come our English words whole and wholy) be rendred commonly,
and neither restrains Oaths imposed by authority, nor is disagreeable to the Text, if the word (from which I suppose come our English words Whole and wholly) be rendered commonly,
Nor can it hence be inferred, that the Apostles were common Swearers, though St. Peter that great Apostle, was not altogether free from this vice, some years after these words were spoken,
Nor can it hence be inferred, that the Apostles were Common Swearers, though Saint Peter that great Apostle, was not altogether free from this vice, Some Years After these words were spoken,
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as appears St. Mat. 26. sest. 72. and 74. For as St. Ambrose saies, Non ad solos Apostolos loquebatur, sed ad turbas. And Christ himself saies as much, Luke 6. 27. I say unto you which hear; and that was this same Sermon whence I have chosen my Text, at the end whereof it is said, S. Mat. 7. 28. that the people were astonished at his Doctrine, and therefore assuredly they heard it.
as appears Saint Mathew 26. sest. 72. and 74. For as Saint Ambrose Says, Non ad solos Apostles loquebatur, sed ad turbas. And christ himself Says as much, Lycia 6. 27. I say unto you which hear; and that was this same Sermon whence I have chosen my Text, At the end whereof it is said, S. Mathew 7. 28. that the people were astonished At his Doctrine, and Therefore assuredly they herd it.
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The other, lest thereby men at unawares fall into that horrid sin of Perjury, the prevention whereof is here more clearly discovered than it wa• before.
The other, lest thereby men At unawares fallen into that horrid since of Perjury, the prevention whereof is Here more clearly discovered than it wa• before.
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This Reason is touched by St. James 5. 12. if we read the Text with the most learned Bishop Walton in his Polyglot, NONLATINALPHABET, ne incidatis in simulationem as the Arabick Translator renders it;
This Reason is touched by Saint James 5. 12. if we read the Text with the most learned Bishop Walton in his Polyglot,, ne incidatis in simulationem as the Arabic Translator renders it;
This way went the Gallican Council that condemned the Albigenses, where it is said, that in the Text, Non prohibet nos jurare per Deum, sed per Creaturas:
This Way went the Gallican Council that condemned the Albigenses, where it is said, that in the Text, Non Prohibet nos jurare per God, sed per Creaturas:
And before that also about 1200. years ago, according to the judgment of the noble Antiquary Sir Henry Spelman, who by his unparelled labours has so highly merited of our Church, an Irish Synod holden under St. Patrick, expounded this, Non jurare omnino, non adjurandam esse Creaturam, that we should not be sworn by a Creature.
And before that also about 1200. Years ago, according to the judgement of the noble Antiquary Sir Henry Spelman, who by his unparelled labours has so highly merited of our Church, an Irish Synod held under Saint Patrick, expounded this, Non jurare Omnino, non adjurandam esse Creaturam, that we should not be sworn by a Creature.
but only the Pharisaical corrupt Glosses thereon, and the ir-religious practises of the mis-informed Jews, who (as Origen tells us) Consuetudinem habent per Coelum jurare.
but only the Pharisaical corrupt Glosses thereon, and the irreligious practises of the misinformed jews, who (as Origen tells us) Consuetudinem habent per Coelum jurare.
Nay farther, because the Pharisees taught them to perform whatever they had promised, swearing by God, they under a specious pretension, that they would not take Gods Name in vain upon a slight occasion, fell to swear by Creatures (which the Pharisees,
Nay farther, Because the Pharisees taught them to perform whatever they had promised, swearing by God, they under a specious pretension, that they would not take God's Name in vain upon a slight occasion, fell to swear by Creatures (which the Pharisees,
as Grotius shows out of Philo Judaeus, did not disallow) the easilier thereby to delude such credulous people as believed those Oaths, which themselves neither thought obligatory, nor meant to keep.
as Grotius shows out of Philo Judaeus, did not disallow) the easilier thereby to delude such credulous people as believed those Oaths, which themselves neither Thought obligatory, nor meant to keep.
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This cheating trick grew not long after to be so notoriously known every where, that Martial, in the Reign of the Emperor Domitian in one of his Epigrams made sport with it, bringing in a Jew swearing by the Roman Gods;
This cheating trick grew not long After to be so notoriously known every where, that Martial, in the Reign of the Emperor Domitian in one of his Epigrams made sport with it, bringing in a Jew swearing by the Roman God's;
For Christ reproves them as blind guides upon that account, S. Mat. 23. 16. &c. This practise was a gross offence as well against the eighth Commandment as the third.
For christ reproves them as blind guides upon that account, S. Mathew 23. 16. etc. This practice was a gross offence as well against the eighth Commandment as the third.
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And our Saviour having already prohibited the abuses against the sixth and seventh, proceeds now in due order to reprove such as were committed not only against the third,
And our Saviour having already prohibited the Abuses against the sixth and seventh, proceeds now in due order to reprove such as were committed not only against the third,
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Upon which ground I conceive (with submission to better Judgments) that Christs scope in these words, was to rectifie the erroneous Doctrine of the Pharisees (which had too powerful an influence upon the lives of the people) and the vicious practises of that seduced Nation,
Upon which ground I conceive (with submission to better Judgments) that Christ scope in these words, was to rectify the erroneous Doctrine of the Pharisees (which had too powerful an influence upon the lives of the people) and the vicious practises of that seduced nation,
And the other took advantage of that liberty, and customarily used those non-obliging Oaths (as they accounted them) upon a set design to over-reach their credulous Neighbours.
And the other took advantage of that liberty, and customarily used those non-obliging Oaths (as they accounted them) upon a Set Design to overreach their credulous Neighbours.
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In opposition to which, both Doctrine, and Practise, Christ forbids all swearing by Creatures, and Teaches (contrary to the Jewish Rabbies) that though such Oaths ought not to be taken;
In opposition to which, both Doctrine, and practice, christ forbids all swearing by Creatures, and Teaches (contrary to the Jewish Rabbies) that though such Oaths ought not to be taken;
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yet being taken are binding, in respect of the Creatures relation to the Creator; which is the purport of the latter part of this 34, 35, and 36. verses.
yet being taken Are binding, in respect of the Creatures Relation to the Creator; which is the purport of the latter part of this 34, 35, and 36. Verses.
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Whereof he gives this reason, that whatsoever is superadded there to (as their accustomed Oaths) cometh of evil, that is, either by the suggestion of Satan that evill one,
Whereof he gives this reason, that whatsoever is superadded there to (as their accustomed Oaths) comes of evil, that is, either by the suggestion of Satan that evil one,
If any of a contrary perswasion be not yet satisfied, but still urges the universality of the expression, Swear not at all; and that of St. James 5. 12. Above all things, my brethren, Swear not,
If any of a contrary persuasion be not yet satisfied, but still urges the universality of the expression, Swear not At all; and that of Saint James 5. 12. Above all things, my brothers, Swear not,
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but, Swear not at all, neither by Heaven, &c. nor by Earth, &c. And it is certain, that the beginning of many sentences, were the explanatory words cut off, might admit of a construction (and that with a great show of probability) contrary to the meaning of the Author.
but, Swear not At all, neither by Heaven, etc. nor by Earth, etc. And it is certain, that the beginning of many sentences, were the explanatory words Cut off, might admit of a construction (and that with a great show of probability) contrary to the meaning of the Author.
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For example, There be some (saith the holy Jesus) standing here which shall not taste of death, till they see the Son of Man coming in his Kingdome, St. Mat. 16. 28. should any put a full point at Death,
For Exampl, There be Some (Says the holy jesus) standing Here which shall not taste of death, till they see the Son of Man coming in his Kingdom, Saint Mathew 16. 28. should any put a full point At Death,
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and lop off the remainder of the sentence, how distant would the sence seem from the intending meaning? if any then urge against you, Swear not at all, you may desire him to speak on,
and lop off the remainder of the sentence, how distant would the sense seem from the intending meaning? if any then urge against you, Swear not At all, you may desire him to speak on,
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St. Austin preaching upon that Text, scruples at the first words, Quare ante omnia? jurare pejus est quam furari, &c. quam adulterare, &c. quam hominem occidere? Absit? It cannot be that swearing is worse than forswearing, Theft, Adultery, Murder;
Saint Austin preaching upon that Text, scruples At the First words, Quare ante omnia? jurare Worse est quam furari, etc. quam adulterare, etc. quam hominem occidere? Absit? It cannot be that swearing is Worse than forswearing, Theft, Adultery, Murder;
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But it is no sin to swear the Truth, with due qualifications. Why then above all things, Swear not? Ʋt vigiletis ne surrepat vobis consuetudo jurandi;
But it is no since to swear the Truth, with due qualifications. Why then above all things, Swear not? Ʋt vigiletis ne surrepat vobis consuetudo jurandi;
And therefore above all things (which is here no more than in an especial manner) forbear swearing. In like sort, the subsequent words any other Oath, must be understood in a restrained sense.
And Therefore above all things (which is Here no more than in an especial manner) forbear swearing. In like sort, the subsequent words any other Oath, must be understood in a restrained sense.
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As therefore it were an illogical inference from the former part of that Verse, to say, that swearing is worse than Murder, because St. James saies, Above all things swear not:
As Therefore it were an illogical Inference from the former part of that Verse, to say, that swearing is Worse than Murder, Because Saint James Says, Above all things swear not:
neither by a-any other Oath, that is, any Oath taken by any other Creature. For so of necessity must the Apostle be understood, unless we so interpret his words,
neither by any other Oath, that is, any Oath taken by any other Creature. For so of necessity must the Apostle be understood, unless we so interpret his words,
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Secondly, I answer to both these Texts conjunctim, that these Propositions, how universally soever exprest, ought not in equity to be extended beyond the intention of the Speakers,
Secondly, I answer to both these Texts Conjointly, that these Propositions, how universally soever expressed, ought not in equity to be extended beyond the intention of the Speakers,
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Swear not at all (says Christ) neither by Heaven, nor by Earth, &c. that is, I universally forbid you all those Oaths, which you were wont to use frequently to wicked purposes.
Swear not At all (Says christ) neither by Heaven, nor by Earth, etc. that is, I universally forbid you all those Oaths, which you were wont to use frequently to wicked Purposes.
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The Apostle is speaking there of things indifferent, and therefore the words there (just in the same manner as here) are to be restrained to the subject matter.
The Apostle is speaking there of things indifferent, and Therefore the words there (just in the same manner as Here) Are to be restrained to the Subject matter.
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but some from all quarters of the Land. St. Luke says, he had perfect understanding in all things. What? of all Arts, Trades, Professions, Nations, Languages, &c. No sure,
but Some from all quarters of the Land. Saint Luke Says, he had perfect understanding in all things. What? of all Arts, Trades, Professions, nations, Languages, etc. No sure,
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We read in the fourth Command, In it (that is in the Sabbath day) thou shalt do no manner of Work, or (as it is rendred by our last Translators) Thou shalt not do any Work;
We read in the fourth Command, In it (that is in the Sabbath day) thou shalt do no manner of Work, or (as it is rendered by our last Translators) Thou shalt not do any Work;
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So our Saviour saies, All manner of sin and blasphemy shall be forgiven unto Men; an universal proposition, which nevertheless admits of a Restriction;
So our Saviour Says, All manner of since and blasphemy shall be forgiven unto Men; an universal proposition, which nevertheless admits of a Restriction;
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And besides, notwithstanding the generallity of these words, All manner of sin shall be forgiven, we know that no sin shall be forgiven but upon condition of Repentance.
And beside, notwithstanding the generality of these words, All manner of since shall be forgiven, we know that no since shall be forgiven but upon condition of Repentance.
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Reason plainly shows that these and many like Enunciations, how universally soever proposed, must be restrained according to the occasion, and purpose of the speaker.
Reason plainly shows that these and many like Enunciations, how universally soever proposed, must be restrained according to the occasion, and purpose of the speaker.
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Which were not spoken in any opposition to Gods Law, but to the false, and wicked glosse• of those blind Guides (that made the Commandment of God of small effect by their Tradition) and the leud de-deportment of the People.
Which were not spoken in any opposition to God's Law, but to the false, and wicked glosse• of those blind Guides (that made the Commandment of God of small Effect by their Tradition) and the lewd de-deportment of the People.
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For Application let me address my self to you all, who either now, or at some other time may be legally called to take your Oaths, which you have heard vindicated to be lawful, notwithstanding the seeming opposition of these words, Swear not at all. But this must be understood only of just and necessary Oaths.
For Application let me address my self to you all, who either now, or At Some other time may be legally called to take your Oaths, which you have herd vindicated to be lawful, notwithstanding the seeming opposition of these words, Swear not At all. But this must be understood only of just and necessary Oaths.
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Hear what our Saviour saies, St. Mat. 5. 20. I say unto you, that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the Kingdome of Heaven.
Hear what our Saviour Says, Saint Mathew 5. 20. I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
And then if they shall not enter into Heaven, what will become of these that are much worse? For the regulation of your Practice in this point, I shall commend that Text of the Prophet.
And then if they shall not enter into Heaven, what will become of these that Are much Worse? For the regulation of your Practice in this point, I shall commend that Text of the Prophet.
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Jer. 4. 2. And thou shalt swear (here is your warrant for swearing, which thence appears to be not only Lawful, but in some cases Necessary, because commanded) The Lord liveth; whence you learn by whom you are to swear, that is, only by the Living God.
Jer. 4. 2. And thou shalt swear (Here is your warrant for swearing, which thence appears to be not only Lawful, but in Some cases Necessary, Because commanded) The Lord lives; whence you Learn by whom you Are to swear, that is, only by the Living God.
Jurare (saies St. Ambrose) judicium scientiae, testimonium Conscientiae est. Use plain, and not ambiguous words, without deceit, partiallity, or by respects.
Jurare (Says Saint Ambrose) judicium scientiae, testimonium Conscientiae est. Use plain, and not ambiguous words, without deceit, partiality, or by respects.
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knowing, that whatever Information you give to a Judge upon Earth, you must at the last day be accountable for it to the great Judge of quick, and dead.
knowing, that whatever Information you give to a Judge upon Earth, you must At the last day be accountable for it to the great Judge of quick, and dead.
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Remember that, he that justifieth the wicked, and he that condemneth the just, are both abomination to the Lord, Prov. 17. 15. Be then so conscientious in bearing witness,
remember that, he that Justifieth the wicked, and he that Condemneth the just, Are both abomination to the Lord, Curae 17. 15. Be then so conscientious in bearing witness,
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Consider that you do not onely speak in the presence of God, (and therefore ought to regard what you say,) but also call him to witness with you the Truth of your Affirmations.
Consider that you do not only speak in the presence of God, (and Therefore ought to regard what you say,) but also call him to witness with you the Truth of your Affirmations.
Think that every false Oath is a grievous curse, wherein you renounce the help of your Creator, the hope of Heaven, your salvation by Christs death declared in the Gospel;
Think that every false Oath is a grievous curse, wherein you renounce the help of your Creator, the hope of Heaven, your salvation by Christ death declared in the Gospel;
Let me shut up all in the words of the Prophet Zech. 8. 16. Speak ye every man the truth to his Neighbour: execute the Judgment of Truth, and Peace in your gates.
Let me shut up all in the words of the Prophet Zechariah 8. 16. Speak you every man the truth to his Neighbour: execute the Judgement of Truth, and Peace in your gates.
and at length may be partakers of everlasting happinesse, through the Merits and Mediation of Christ Jesus, to whom with the Father, and the Holy Ghost, three Persons, and one God, be all honour and glory, now, and evermore. Amen, Amen. FINIS.
and At length may be partakers of everlasting happiness, through the Merits and Mediation of christ jesus, to whom with the Father, and the Holy Ghost, three Persons, and one God, be all honour and glory, now, and evermore. Amen, Amen. FINIS.
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Maste• Crook, Mr. Fisher, Morgan, VVa•kins, (of I understand them) and others, I take it, do confess, That Swearing was on to commanded by God; but deny that that Command was part of the Morall Law, because that then, swearing should be performed as a duty continually though no Magistrate require it, which, it seems, they think to be very absurd. But I conceive it to be no absurdity to follow Truth whither so ever it leads, and doubt not at all but that a man ought to swear, not continually; (for affirmative Precepts hinde semper, but not ad semper: as a man •• obliged to heare Sermons, but not continually: for so, be should doe nothing else,) but whensoever there is a necessity for an Oath: which may happen, not onely when it is imposed by a Magistrate, but whensoever he cannot otherwise doe that good to his Neighbour that Charity requires. And the neglect thereof ••sire of Omission. in not doing his Brother that good Office that lawfully be night and therefore ought to have done. And this sin is aggravated: if the lawfull Magistrates (to whose just, and Legall Commands, by Gods Law, we are to yield Obedience) require an Oath of him to testifie the Truth, and he refuse it. For thereby he withdraws his due subjection from •is Superiours, and as much as in him is, •bstracts the course of Justice, and (in some cases) hinders the preservation of h•• Neighbours Person, or Estate. And les any man judge, whether these be not grievous sins, To say there be many that swear rashly, and prophantly in their ordinary discourse, is (alas) too true, but impertiuent. For Vertus is placed in the medium, betwixt two extreams (on either hand one) which both are (more or less) vitious. And therefore to say, there be too many covetam people in the World, is no excuse for a Prodigall. In like s•r•, to say there be too many lewd Swearers, neither excuses, nor extenuates his faul•, that will not Swear when he ought Let these the•• whom it concerns, not suffer themselves henceforth to be deluded, nor plunge themselves into a certain sin, whilst they pretend to a degree of Piety above others, lest they be i•relled in the Catalogue of those foolish people mentioned by the Pe•t, who — Dum vitant vitia, in contraria current.
Maste• Crook, Mr. Fisher, Morgan, VVa•kins, (of I understand them) and Others, I take it, do confess, That Swearing was on to commanded by God; but deny that that Command was part of the Moral Law, Because that then, swearing should be performed as a duty continually though no Magistrate require it, which, it seems, they think to be very absurd. But I conceive it to be no absurdity to follow Truth whither so ever it leads, and doubt not At all but that a man ought to swear, not continually; (for affirmative Precepts hind semper, but not ad semper: as a man •• obliged to hear Sermons, but not continually: for so, be should do nothing Else,) but whensoever there is a necessity for an Oath: which may happen, not only when it is imposed by a Magistrate, but whensoever he cannot otherwise do that good to his Neighbour that Charity requires. And the neglect thereof ••sire of Omission. in not doing his Brother that good Office that lawfully be night and Therefore ought to have done. And this since is aggravated: if the lawful Magistrates (to whose just, and Legal Commands, by God's Law, we Are to yield obedience) require an Oath of him to testify the Truth, and he refuse it. For thereby he withdraws his due subjection from •is Superiors, and as much as in him is, •bstracts the course of justice, and (in Some cases) hinders the preservation of h•• Neighbours Person, or Estate. And less any man judge, whither these be not grievous Sins, To say there be many that swear rashly, and prophantly in their ordinary discourse, is (alas) too true, but impertiuent. For Vertus is placed in the medium, betwixt two extremes (on either hand one) which both Are (more or less) vicious. And Therefore to say, there be too many covetam people in the World, is no excuse for a Prodigal. In like s•r•, to say there be too many lewd Swearers, neither excuses, nor extenuates his faul•, that will not Swear when he ought Let these the•• whom it concerns, not suffer themselves henceforth to be deluded, nor plunge themselves into a certain since, while they pretend to a degree of Piety above Others, lest they be i•relled in the Catalogue of those foolish people mentioned by the Pe•t, who — Dum vitant Vices, in contraria current.
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If to the contrary, That of the Apostle, Eph. 2. 15. be objected: I answer, That Christ may be said to have abolished the Ceremonial Law, not by repealing it, but by dying; at whose death it expired. So the High Priest dying, might be said to free the Man-flayer from his Confinement, (which during his life, he could n•t, either by disanulling, or dispeasing with the Law, Numb. 35.) because at the High Priests death, the Man slayer had liberty to live at horne securely, who by the Law was confined to some City of Refuge, untill the High Priests death.
If to the contrary, That of the Apostle, Ephesians 2. 15. be objected: I answer, That christ may be said to have abolished the Ceremonial Law, not by repealing it, but by dying; At whose death it expired. So the High Priest dying, might be said to free the Man-flayer from his Confinement, (which during his life, he could n•t, either by Disannulling, or dispeasing with the Law, Numb. 35.) Because At the High Priests death, the Man slayer had liberty to live At horn securely, who by the Law was confined to Some city of Refuge, until the High Priests death.
Mr. Fisher takes Swearing for a Ceremony. And of that mind are many of that Sect. Yet. John Wigon in his Paper, directed from Eancaster Castle, to Judge Twisden, would rather place it amongst the Judicials, Ex. 22. 10.
Mr. Fisher Takes Swearing for a Ceremony. And of that mind Are many of that Sect. Yet. John Wigon in his Paper, directed from Eancaster Castle, to Judge Twisden, would rather place it among the Judicials, Ex. 22. 10.
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A like arg••ent migbt be formed thus; Christ neve forbad any thing in it selfe good, as Swear•ng is, which has many good ends and purposes, both in respect of God and Men.
A like arg••ent migbt be formed thus; christ neve forbade any thing in it self good, as Swear•ng is, which has many good ends and Purposes, both in respect of God and Men.
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Swearing so much conduces to Gods glory, that it is an owning of him in his several Attributes; so •hat he that Swears by any object, implicitely acknolwedges it for a Deity. Whereupon, that old Father Lactaentius, de falsa sapientia, sect. 19. accuses Socrates of madnesse, Qui per canem & ansere• dejerabat; because, Animal curpissimum pro Deo habuit. Indeed Swearing tends so much to the glory of God, that Sim-na kavod laihovah, NONLATINALPHABET, Give God the Glory, was one of the Formes (ac Grotius saies on Mat. 26. 63.) which the Jewish Magistrates used, when they required an Oath of any Person brought before them, because the Act of swearing, is an expression and acknowledgement of the Power, Wisedom, and Providence of God. And he brings in two Scripture instances, Iosh. 7. 19. and Iohn 9. 24. which to the intelligent, and considerative Reader may strongly evidence the profound knowledge, and •aga•ity much above the rate of common Enpositors) of that admirable •a•: The former pla•e is read by the Septuagint, NONLATINALPHABET. Which seems to me to bear this sense, Give Glory to God, &c. and make thy Confession in his presence, (our Translation reade i• unto him) and tell me, &c. The acknowledgment of his sin to God, is plainly differenced, from his •••ing it to Ioshua. Besides, it is observabi•, that NONLATINALPHABET. Englished Confession, is a Verbal of that same word, wherby the ••. first, and after them St. Paul, Rom. 24. 11. renders the Prophets word, tish•bang, shall swear, Isay 45. 23. And NONLATINALPHABET, must needs signifie the same, if the one be a true Translation of the other. So also Ier. 44. 26. where our English has it, Behold I have sworn by my great Name, I find it in Greek, (cited by Conrad. Kircher, in his Concordance of the Old Testament, in the word nishbang) NONLATINALPHABET It appears then that both NONLATINALPHABET, and NONLATINALPHABET, (if the word nishbang be rightly rendred by them) doe sometimes signifie to swear. Thus NONLATINALPHABET is used for •• Oath by Iustin Martyr in his second Apol•gy for Christians: as appears by the Context. And so Iohannes Long•• there Translates it. And if so, why there may not NONLATINALPHABET denote, a Confession upon Oath? Adde hereto, that Masius on the place tells us. That in Origens Greek Bible (made up of the 70•s and Theodotion's Translation) in this verse, after the word NONLATINALPHABET, the Particle •• was inserted. Quae (saies he) vim quandam u•gendi habet, ut scripfit Vir doctissimus Theodorus Gaza. And for that other Text, of Iohn 9. 24. it is not very probable, that when the Phariseas were dissatisfied with the account, the quendam blinde man had given them, how he had obtained his sight, his re-examination should be upon Oath; Nor can I conceive what other so fit sense can be given of what they said, Give God the praise: Let the Reader consider and judge.
Swearing so much conduces to God's glory, that it is an owning of him in his several Attributes; so •hat he that Swears by any Object, implicitly acknolwedges it for a Deity. Whereupon, that old Father Lactaentius, de Falsa sapientia, sect. 19. accuses Socrates of madness, Qui per canem & ansere• dejerabat; Because, Animal curpissimum Pro God Habuit. Indeed Swearing tends so much to the glory of God, that Sim-na kavod laihovah,, Give God the Glory, was one of the Forms (ac Grotius Says on Mathew 26. 63.) which the Jewish Magistrates used, when they required an Oath of any Person brought before them, Because the Act of swearing, is an expression and acknowledgement of the Power, Wisdom, and Providence of God. And he brings in two Scripture instances, Joshua 7. 19. and John 9. 24. which to the intelligent, and considerative Reader may strongly evidence the profound knowledge, and •aga•ity much above the rate of Common Enpositors) of that admirable •a•: The former pla•e is read by the septuagint,. Which seems to me to bear this sense, Give Glory to God, etc. and make thy Confessi in his presence, (our translation read i• unto him) and tell me, etc. The acknowledgment of his since to God, is plainly differenced, from his •••ing it to Ioshua. Beside, it is observabi•, that. Englished Confessi, is a Verbal of that same word, whereby the ••. First, and After them Saint Paul, Rom. 24. 11. renders the prophets word, tish•bang, shall swear, Saiah 45. 23. And, must needs signify the same, if the one be a true translation of the other. So also Jeremiah 44. 26. where our English has it, Behold I have sworn by my great Name, I find it in Greek, (cited by Conrad. Kircher, in his Concordance of the Old Testament, in the word nishbang) It appears then that both, and, (if the word nishbang be rightly rendered by them) do sometime signify to swear. Thus is used for •• Oath by Justin Martyr in his second Apol•gy for Christians: as appears by the Context. And so Iohannes Long•• there Translates it. And if so, why there may not denote, a Confessi upon Oath? Add hereto, that Masius on the place tells us. That in Origens Greek bible (made up of the 70•s and Theodotion's translation) in this verse, After the word, the Particle •• was inserted. Quae (Says he) vim quandam u•gendi habet, ut scripfit Vir doctissimus Theodorus Gaza. And for that other Text, of John 9. 24. it is not very probable, that when the Phariseas were dissatisfied with the account, the quendam blind man had given them, how he had obtained his sighed, his re-examination should be upon Oath; Nor can I conceive what other so fit sense can be given of what they said, Give God the praise: Let the Reader Consider and judge.
This is Rodolphus Gualtheru• 's Argument, open Heb. 6. Non prohibet Deus •a, quae landem illius non mi•u•nt, 〈 ◊ 〉 o•sunt proxime, ergo non juramentum prohibet.
This is Rudolph Gualtheru• is Argument, open Hebrew 6. Non Prohibet Deus •a, Quae landem Illius non mi•u•nt, 〈 ◊ 〉 o•sunt proxime, ergo non juramentum Prohibet.
St. Chrysostome Preached 21. Sermo•• ad Populum Antiochenum, yet extant: and in 17. of them, which follow immediately one after another, (one onely excepted) he in••ight more, or lesse, (••d in some of them very largely) against this sin of swearing.
Saint Chrysostom Preached 21. Sermo•• and Populum Antiochene, yet extant: and in 17. of them, which follow immediately one After Another, (one only excepted) he in••ight more, or less, (••d in Some of them very largely) against this since of swearing.
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S. Saint Chrysostome Hom, 5. prescribes the like Artidote against swearing. If any (saies he) does perceive himself, his Wife, Childrens or Servants addicted to that 〈 ◊ 〉, let him male them goe NONLATINALPHABET Supperless to Bed, as often as they offend.
S. Saint Chrysostom Hom, 5. prescribes the like Artidote against swearing. If any (Says he) does perceive himself, his Wife, Children's or Servants addicted to that 〈 ◊ 〉, let him male them go Supperless to Bed, as often as they offend.
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Mr. Fisher in his Answer to Bishop Gauden saies, That some things are Prohibita quia mala: and some things are, Mala, quia prohibita; evill to us, meerly because forbidden: And of this sort (he saies) are these Ceremonies, Circumcising, Sacrifices, Swearing, &c By which words, he plainly acknowledges, That Swearing, is neither in it's own Nature, nor in any other respects evill, save onely as it is Forbidden by Christ. But I say, That our Saviour did never universally forbid any thing, but what was in it self evil, or in some respect conducing thereto. Which If be deny, I would gladly hear but one, instance in any particular thing whatsoever, which being of it self either good, or indifferent, was generally, and perpetually forbidden by Christ (so that it should be lawful for none afterwards to do it) as he pretends Swearing to be. If in the four Gospels, or in all the New Testament any such prohibition, be, it may easily be produced: If not, the dictate of Mr. Fishers is vain.
Mr. Fisher in his Answer to Bishop Gauden Says, That Some things Are Prohibita quia mala: and Some things Are, Mala, quia Prohibita; evil to us, merely Because forbidden: And of this sort (he Says) Are these Ceremonies, Circumcising, Sacrifices, Swearing, etc. By which words, he plainly acknowledges, That Swearing, is neither in it's own Nature, nor in any other respects evil, save only as it is Forbidden by christ. But I say, That our Saviour did never universally forbid any thing, but what was in it self evil, or in Some respect conducing thereto. Which If be deny, I would gladly hear but one, instance in any particular thing whatsoever, which being of it self either good, or indifferent, was generally, and perpetually forbidden by christ (so that it should be lawful for none afterwards to do it) as he pretends Swearing to be. If in the four Gospels, or in all the New Testament any such prohibition, be, it may Easily be produced: If not, the dictate of Mr. Fishers is vain.
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And this is the same ▪ that is asserted by Saint Chrysostome in Heb 6. NONLATINALPHABET. Quomodo juravit Pater ita etiam filius jurat. per se, dicens, Amen, Amen dico vobis. So Theophilact, in Heb. 6. to the very same purpose, in Amos 5.
And this is the same ▪ that is asserted by Saint Chrysostom in Hebrew 6.. Quomodo juravit Pater ita etiam filius jurat. per se, dicens, Amen, Amen dico vobis. So Theophilact, in Hebrew 6. to the very same purpose, in Amos 5.
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This may also he further proved, because God once commanded Swearing, which therefore cannot be intrinfecally evil. Non enim peccatum praeciperetur nobis, saith Saint Austine, Serm. 28. de Verb. Apost.
This may also he further proved, Because God once commanded Swearing, which Therefore cannot be intrinfecally evil. Non enim peccatum praeciperetur nobis, Says Saint Augustine, Sermon 28. de Verb. Apost.
d vmb av pns31 av-jc vvd, c-acp np1 a-acp vvd vvg, r-crq av vmbx vbi av-j j-jn. fw-fr fw-la fw-la fw-la fw-la, vvz n1 np1, np1 crd fw-fr np1 n1.
There is a little Pamphles extent, called, Supplementum sublatum, in answer to Mr. Tombes, by Richard Hubberthorne, in a Samuel Fisher, who deny that these expressions, I affirme before God. God is witness, &c. are Oaths, because were these Oaths, then the Apostle did Swear frequently and unnecessarily, in respect his credit was so good amongst the Saints to whom he did wri•e, that his words would have been taken at any time without an Oath. I answer, That though he swore several times, yet never unnecessarily. For had he not judged those Oaths necessary, he would not have used them. And he knew better in what credit he was with his Countrymen, than either Mr. Hubber thorne or Mr. Fisher I am sure St. Austin was not of •ha• jud•ement, For he sayes (•erm. 28. de verbis Apost.) Videbat ibi, (that is amongst the Galations to whom he had used this expression behold before God I lye not, Gal. 1. 20) eos qui•e edebant, videbat & alios qui non credebant. Thus St. Aust•n with an unde•iable, evidence of Reason. For if all had so readily beleeved his word, how came it to p•ss that some, even of the beleevers, disputed against his Doctrine? Acts 15 Or what occ•si•n bad there been for him to have written (as he does Rom. 9. 1.) I say the truth in Christ, (or, by Christ) I lye not? Which translation (by Christ) Mr. Fisher in his Antidote carps at, because it is in Greek NONLATINALPHABET. And yet it is the same word, (as he knows, I doubt not) that is h•re translated by Heaven, by Earth, &c. Mat. 5. 34. 35. 36. But not to digress, it is not probable to be as they imagine: For were their A•gument good, as there had been no need of such Oaths, so neither of such vehement Asseverations, as they themselves take these to be. And then i• would follow, that the Apostle writ what he needed not, which to assert savours of blasphemy, if we grant that be writ by inspiration from the holy Ghost. But if these be Oaths, how is it (say they) that the Judges and Justices in Sessions will not own them as so —? And then they triumph saying, Surely the Magistrate in England doe not believe the Priests Doctrine. I answer, (1.) I have heard a great Magistrate say, That such Oaths should be accepted by him. (2) I suppose that they are accepted by such as be in Authority so to do, when they are persuaded of the fidelity of the Swearer. For I have it under the hand of Mr. Isaac Pennington (one of the most considerable of that Fraternity) that he once gave satisfaction, which he heard found acceptance with the Court to which he gave it, and also to the King, &c. (3.) The same I. P. gives a Reason why that savour is not indulged to all. His own expressions are these, (Many words have been spoken by severall eminent Persons (as hath been often related to me) of their belief and satisfaction in relation to our words, and a good inclination in them several times to accept thereof in stead of an Oath, if they knew but how to exclude others from the like indulgence, whom they were more jealous of. (4ly.) Inferiour Magistrates (such as they speak of) are sworn to act according to Law: And the Law prescribes (as I understand) in what manner, and with what formality Oaths are to be taken, which it is not in their power to dispense with, or vary from pro arbitrio. And therefore though they firmely believe that calling God to witness is an Oath; yet they are not at liberty to accept thereof, because they are tied up to Rules of Law. And of this me thinks Mr. H. and Mr. F. should not be ignorant, and if they were not, then this Quaere were needless. Lastly, they argue thus, If to say God knows, or God is witness, as in appeal to Gods contestation be Swearing by God; then to say such a man knows, or such a man is witness to the truth of what I say as an appeal to that mans contestation is Swearing by that man. And then they cry out upon such an absurdity. 'Tis strange that men of Parts, and Reason should be so deluded. They migh• •t well have argued, That if a Man may lawfully marry a Woman, then a Man may lawfully marry a Beast. I say as well. For as the Essence of lawfull Matrimony consists in the mutuall agreement betwixt a Man and a Woman; and not betwixt a Man and a Beast: so the Essence of a lawfull Oath consists in calling God to wi•ness, not in calling Man to witness. I beseech God to open their eyes, that they may discern into what absurdities they fall, whilst they v•••ly dream of putting absurdities upon others.
There is a little Pamphles extent, called, Supplement Sublatum, in answer to Mr. Tombs, by Richard Hubberthorne, in a Samuel Fisher, who deny that these expressions, I affirm before God. God is witness, etc. Are Oaths, Because were these Oaths, then the Apostle did Swear frequently and unnecessarily, in respect his credit was so good among the Saints to whom he did wri•e, that his words would have been taken At any time without an Oath. I answer, That though he swore several times, yet never unnecessarily. For had he not judged those Oaths necessary, he would not have used them. And he knew better in what credit he was with his Countrymen, than either Mr. Hubber thorn or Mr. Fisher I am sure Saint Austin was not of •ha• jud•ement, For he Says (•erm. 28. de verbis Apost.) Videbat There, (that is among the Galatians to whom he had used this expression behold before God I lie not, Gal. 1. 20) eos qui•e Edged, videbat & Alioth qui non Credebant. Thus Saint Aust•n with an unde•iable, evidence of Reason. For if all had so readily believed his word, how Come it to p•ss that Some, even of the believers, disputed against his Doctrine? Acts 15 Or what occ•si•n bade there been for him to have written (as he does Rom. 9. 1.) I say the truth in christ, (or, by christ) I lie not? Which Translation (by christ) Mr. Fisher in his Antidote carps At, Because it is in Greek. And yet it is the same word, (as he knows, I doubt not) that is h•re translated by Heaven, by Earth, etc. Mathew 5. 34. 35. 36. But not to digress, it is not probable to be as they imagine: For were their A•gument good, as there had been no need of such Oaths, so neither of such vehement Asseverations, as they themselves take these to be. And then i• would follow, that the Apostle writ what he needed not, which to assert savours of blasphemy, if we grant that be writ by inspiration from the holy Ghost. But if these be Oaths, how is it (say they) that the Judges and Justices in Sessions will not own them as so —? And then they triumph saying, Surely the Magistrate in England do not believe the Priests Doctrine. I answer, (1.) I have herd a great Magistrate say, That such Oaths should be accepted by him. (2) I suppose that they Are accepted by such as be in authority so to do, when they Are persuaded of the Fidis of the Swearer. For I have it under the hand of Mr. Isaac Pennington (one of the most considerable of that Fraternity) that he once gave satisfaction, which he herd found acceptance with the Court to which he gave it, and also to the King, etc. (3.) The same I. P. gives a Reason why that savour is not indulged to all. His own expressions Are these, (Many words have been spoken by several eminent Persons (as hath been often related to me) of their belief and satisfaction in Relation to our words, and a good inclination in them several times to accept thereof in stead of an Oath, if they knew but how to exclude Others from the like indulgence, whom they were more jealous of. (4ly.) Inferior Magistrates (such as they speak of) Are sworn to act according to Law: And the Law prescribes (as I understand) in what manner, and with what formality Oaths Are to be taken, which it is not in their power to dispense with, or vary from Pro arbitrio. And Therefore though they firmly believe that calling God to witness is an Oath; yet they Are not At liberty to accept thereof, Because they Are tied up to Rules of Law. And of this me thinks Mr. H. and Mr. F. should not be ignorant, and if they were not, then this Quaere were needless. Lastly, they argue thus, If to say God knows, or God is witness, as in appeal to God's contestation be Swearing by God; then to say such a man knows, or such a man is witness to the truth of what I say as an appeal to that men contestation is Swearing by that man. And then they cry out upon such an absurdity. It's strange that men of Parts, and Reason should be so deluded. They migh• •t well have argued, That if a Man may lawfully marry a Woman, then a Man may lawfully marry a Beast. I say as well. For as the Essence of lawful Matrimony consists in the mutual agreement betwixt a Man and a Woman; and not betwixt a Man and a Beast: so the Essence of a lawful Oath consists in calling God to wi•ness, not in calling Man to witness. I beseech God to open their eyes, that they may discern into what absurdities they fallen, while they v•••ly dream of putting absurdities upon Others.
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Cicer•, Est jus jurandum affirmatio religiosa. Clem. Alex. Strom. lib. 7. c. 1. NONLATINALPHABET. Juramentum est confessio definitiva cum divina assumptione. Ambrose ad Valentin. Ep. 30. Quid est jurare nisi eju• quem testare fidei tuae praesule, divinam potentiam confiteri? Et in Praefar. in Luc. Dominus Naturae fidei testis adhibe•ur. So Saint Chrysostome Hom. 9. in Act for Swearing uses this Per•phrasis, NONLATINALPHABET. Deum vocabant testem, Austin in Psalm. 109. Enarrat. Quid ergo tu facis cum jurat? Testaris Deum. Hoc est jurare Deum testari. And in his former Book de Sermone Domini in monte and els where to the same purpose. Cyril. Alex de Adorat. in Spirit. & ver. l. 6. NONLATINALPHABET, &c. Quod fi haec loquendi forma est, & non ab aliquo contemnatur, tum deni { que } juris jurandi usus ad id revocetur, quod est nobis, imò verò univers• creaturâ majus. Cassiodorus in Psal. 14 Jurare est sub attestatione divinâ aliquid polliceri. Eu•hym. Zygabon. in eundem. Juramentum nihil aliud est quàm dictorum confirmatio in quâ testem assumimus Deum Tho Aquin. 28. •ae. Q. 89. A. 1. Conclus. Assumere Deum in testem dicitur jurare. And Q. 98. A. 2. Concl. Jurare est Deum testem in vocare. P. Lumb••d. l 3. dist. 39. In omni juratione aut Deus testis adhibetur, aut creatura Deo obligatur, & oppigneratur, ut hoc sit jurare •sc. Deum testem adhibere, &c. G Biel. l. 3. dist. 39 Q 1. A. 1. brings in several definitions thereof to this purpose. So King Henry the 8ths necessary Doctrine Published, 1543. on the 3d, Command. They Swear in vain that Swear without lawful or just cause, for that they take the Name of God in vain, although the thing they Swear be true. Calvin Instit. l. 2. c. 8. §. 23. Est (juramentum) Dei attestatio a• veritatem Sermonis nostri confirmandam. M. Chemnitius (in locis, de lege Dei) Juramentum est invocatio nominis Dei, qua petimus ut Deus sit testis de nostro animo, quod non velimus fallere homines in eâ re de qua asseveramus, & simul petimus ut Deus sit vindex, si fefelierimus: & nos ipso reste ad poenam obligamus secundum ipsius comminati•nem. And again, Harm. Evang. c. 51, Peric. 3. Est juramentum contestatio, seu invocatio Dei, qua petimus ut Deus qui est inspector cordium, & patronus veritatis sit testis de animo nostro quod non velimus fallere, & simul, netimus ut sit vinde• si fe•ellerimus. M. Bonacina in adum Decalogi Praeceptum, (as they count them) Q. 1. Juramentum est invocatio divini nominis in testimonium. Tilemannus Heshurius in Examine Theologico, Dedicated to the Duke of Sexony, 1586. Loc. 15. Juramentum est adseveratio alicujus rei nobis perspectae cum invocatione veri Dei, ut sit testis dictorum, & judex seve•••• innocentem, & veracem clementer desendat: perjurum vero fallentem & nomine divino abutentem puniat, & cocrceat. Pareus in Mat. 5. 34. Juramentum est invocatio Dei, qua petitur, ut is tanquam unicus NONLATINALPHABET, testimonium det Veritati, & jurantem puniat, si sciens fallat. Which definition be borrowed of Ursin. Q. 102. of his Catech•sme. And upon Rom. 9. 1. he saies it is, Species invocationis Dei, & pars culcus divini: (and then to take that away, is to bereave God of a part of his worship and service.) The right Reverend and Learned Bishop Sanderson, de juram. Prael. 1. § 2. Juramentum est Actus religiosus in quo ad confirmandam rem dubiam Deus testis invocatur. I. Wollebius Compend. Theol. Christ. lib. 2. cap. 6 can. 6. Objectum juramenti per quod jurandum sol•s Deus est. H. G•otius de jure B•lli & Pac. l. 2. c. 13. § 10. Forma juris jurandi verbis differt, re convenit. Hunc enim sensum habere debet, ut Deus invocetur, &c. It is said in the first part of the Homily against Swearing, set out by the authority of our Church, Saint Paul Sweareth thus, I call God to witness. Wilson in his Christian Dictionary thus expounds what it is to Swear, sc. To use the name of God in an Oath to witness some matter in controversie for the ending of strife. The Author of that most excellent Treatise, entituled, The whole duty of Man, pag. 101. §. 4. In all Oaths you know God is solemnly called to witness the truth of that which is spoken. Corn. à Lapide in Rom. 14. 11. Est juramentum vera, ac aperta ejus Dei professio, quem ut testem, & perjuril vindicem appellamus, &c. The Learned Mich. Walther in his Harm. Bib. Deut. 6. 13. Est jusjurandum non solum vinculum — sed etiam invocatio veri Dei qua Deum testem citamus vera nos dicere, seu asseverationem nostram esse veracem, & petimus ut severè nos puniat, si mentiamur; Lorinus in Ps. 118. 106. Paulus scribers — Testis est mihi Deus, censetur jurasse. And in Ps. 62. 12. Derivantes aliqui nomen illud Dei, Eloah vel elohim obalah, quod est jurare sive affirmando, sive execrando colligunt in omni juramento nomen Dei aliquo modo includi. So N. Fuller, Missel. l. 1. c. 2. In jurisjurandi Religione semper interponit Deu• & testis, & judex. So the learned Dr. Prideaux late Bishop of Worcester, then Divinity Professor in Oxford, Cons. 5. de Relig. Juram. sect. 12. Inter plurimas juramenti definitiones quae occurrunt passim apud plurimos caete•is haec videtur accuratior, & contactior. Juramentum est asseveratio religiosa de re possibili & licita cum veri Dei invocatione facta, qua petimus ut sittestis dictorum, & fallentes puniat. And Illiricus in his Clavis Script. Jurare praeter suam propriam fignificationem quae est Deum in testem vocare alicujus dicti, aut Sententiae. So Athanasius in his Apoligy to the Emperour Constantius. We speak (saies he) in the presence of God. For NONLATINALPHABET, that Oath we Christians use. And Rodolphus Gualtherus in his Comment upon the Hebrews, cap. 6. saies, That an Oath is Contestatio summi Numinis quod omnia intuetur. Philo Judaeus (as Grotius has it upon Heb. 6. 15.) calls an Oath, NONLATINALPHABET, the testimony of God in a doubtfull business. The learned Vossius, Hist. Pelag. lib. 5. part 2. Juramentum est actio qua Deus sive simpliciter sive cum piecatione aliqua intestem eorum invocatur quae asseuntur, aut promittuntur. So Peter Martyr, in Gen 21. 24. saies, That an Oath is, Confirmatio voluntatis testimonio Dei, vel divinarum rerum. Nor doe I believe that ever any not interested Person was otherwise m•nd••. Ipsi Ethnici (saies Bishop Sanderson, Prael. 5. sect 7) NONLATINALPHABET, ad juramenti essentiam pertinere docuerunt. And therefore he that saies, That Swearing is forbidden, but means not that which all the world calls so, is like to him that would undertake to prove, that Snow is not white ▪ but meant not that which is commonly named Snow, but some other meteor.
Cicer•, Est jus jurandum affirmatio religiosa. Clem. Alexander Strom. lib. 7. c. 1.. Juramentum est confessio definitiva cum Divine Assump. Ambrose and Valentine. Epistle 30. Quid est jurare nisi eju• Whom testare fidei tuae Bishop, divinam potentiam Confession? Et in Praefar. in Luke Dominus Naturae fidei testis adhibe•ur. So Saint Chrysostom Hom. 9. in Act for Swearing uses this Per•phrasis,. God vocabant Testimony, Austin in Psalm. 109. Enarrat. Quid ergo tu facis cum jurat? Testaris God. Hoc est jurare God testari. And in his former Book the Sermon Domini in monte and Else where to the same purpose. Cyril. Alexander de Adorat. in Spirit. & ver. l. 6., etc. Quod Fi haec loquendi forma est, & non ab Aliquo contemnatur, tum Deni { que } Juris jurandi usus ad id revocetur, quod est nobis, imò verò univers• creaturâ Majus. Cassiodorus in Psalm 14 Jurare est sub attestation divinâ Aliquid polliceri. Eu•hym. Zygabon. in eundem. Juramentum nihil Aliud est quàm dictorum Confirmation in quâ Testimony assumimus God Though Aquinas 28. •ae. Q. 89. A. 1. Conclusion. Assumere God in Testimony dicitur jurare. And Q. 98. A. 2. Conclusio Jurare est God Testimony in vocare. P. Lumb••d. l 3. Dist. 39. In omni juratione Or Deus testis adhibetur, Or creatura God obligatur, & oppigneratur, ut hoc sit jurare •sc. God Testimony adhibere, etc. G Biel. l. 3. Dist. 39 Q 1. A. 1. brings in several definitions thereof to this purpose. So King Henry the 8ths necessary Doctrine Published, 1543. on the 3d, Command. They Swear in vain that Swear without lawful or just cause, for that they take the Name of God in vain, although the thing they Swear be true. calvin Institutio l. 2. c. 8. §. 23. Est (juramentum) Dei attestatio a• veritatem Sermon Our confirmandam. M. Chemnitz (in locis, de lege Dei) Juramentum est Invocation Nominis Dei, qua Petimus ut Deus sit testis de nostro animo, quod non Velimus fallere homines in eâ re de qua asseveramus, & simul Petimus ut Deus sit vindex, si fefelierimus: & nos ipso rest ad poenam obligamus secundum Himself comminati•nem. And again, Harm. Evangelist c. 51, Peric. 3. Est juramentum contestatio, seu Invocation Dei, qua Petimus ut Deus qui est inspector cordium, & patronus veritatis sit testis de animo nostro quod non Velimus fallere, & simul, netimus ut sit vinde• si fe•ellerimus. M. Bonacina in adum Decalogue Precept, (as they count them) Q. 1. Juramentum est Invocation Divine Nominis in testimonium. Tilemannus Heshurius in Examine Theological, Dedicated to the Duke of Sexony, 1586. Loc. 15. Juramentum est adseveratio alicujus rei nobis perspectae cum invocation very Dei, ut sit testis dictorum, & Judge seve•••• innocentem, & veracem clementer desendat: perjurum vero fallentem & nomine divino abutentem puniat, & cocrceat. Pareus in Mathew 5. 34. Juramentum est Invocation Dei, qua petitur, ut is tanquam Unicus, testimonium debt Veritati, & jurantem puniat, si sciens fallat. Which definition be borrowed of Ursin. Q. 102. of his Catech•sme. And upon Rom. 9. 1. he Says it is, Species invocationis Dei, & pars culcus Divine: (and then to take that away, is to bereave God of a part of his worship and service.) The right Reverend and Learned Bishop Sanderson, de juram. Prael. 1. § 2. Juramentum est Actus Religious in quo ad confirmandam remembering dubiam Deus testis invocatur. I. Wollebius Compend. Theology christ. lib. 2. cap. 6 can. 6. Objectum Juramenti per quod jurandum sol•s Deus est. H. G•otius de jure B•lli & Pac. l. 2. c. 13. § 10. Forma Juris jurandi verbis Differt, re convenit. Hunc enim sensum habere debet, ut Deus invocetur, etc. It is said in the First part of the Homily against Swearing, Set out by the Authority of our Church, Saint Paul Sweareth thus, I call God to witness. Wilson in his Christian Dictionary thus expounds what it is to Swear, sc. To use the name of God in an Oath to witness Some matter in controversy for the ending of strife. The Author of that most excellent Treatise, entitled, The Whole duty of Man, page. 101. §. 4. In all Oaths you know God is solemnly called to witness the truth of that which is spoken. Corn. à Lapide in Rom. 14. 11. Est juramentum vera, ac Aperta His Dei professio, Whom ut Testimony, & perjuril vindicem appellamus, etc. The Learned Mich. Walther in his Harm. Bib. Deuteronomy 6. 13. Est jusjurandum non solum vinculum — sed etiam Invocation very Dei qua God Testimony citamus vera nos dicere, seu asseverationem nostram esse veracem, & Petimus ut severè nos puniat, si mentiamur; Lorinus in Ps. 118. 106. Paulus scribers — Testis est mihi Deus, censetur jurasse. And in Ps. 62. 12. Derivantes aliqui Nome illud Dei, Eloah vel elohim obalah, quod est jurare sive affirmando, sive execrando colligunt in omni Oath Nome Dei Aliquo modo includi. So N. Fuller, Missel. l. 1. c. 2. In jurisjurandi Religion semper interponit Deu• & testis, & Judge. So the learned Dr. Prideaux late Bishop of Worcester, then Divinity Professor in Oxford, Cons. 5. de Relig Juram. sect. 12. Inter plurimas Juramenti definitiones Quae occurrunt passim apud Plurimos caete•is haec videtur accuratior, & contactior. Juramentum est asseveratio religiosa de re possibili & Licita cum very Dei invocation facta, qua Petimus ut sittestis dictorum, & fallentes puniat. And Illyricus in his Clavis Script. Jurare praeter suam propriam fignificationem Quae est God in Testimony vocare alicujus dicti, Or Sententiae. So Athanasius in his Apoligy to the Emperor Constantius. We speak (Says he) in the presence of God. For, that Oath we Christians use. And Rudolph Gualtherus in his Comment upon the Hebrews, cap. 6. Says, That an Oath is Contestatio summi Numinis quod omnia intuetur. Philo Judaeus (as Grotius has it upon Hebrew 6. 15.) calls an Oath,, the testimony of God in a doubtful business. The learned Voss, Hist. Pelagius lib. 5. part 2. Juramentum est actio qua Deus sive simpliciter sive cum piecatione Any intestem Their invocatur Quae asseuntur, Or promittuntur. So Peter Martyr, in Gen 21. 24. Says, That an Oath is, Confirmation voluntatis Testimony Dei, vel divinarum rerum. Nor do I believe that ever any not interested Person was otherwise m•nd••. Ipsi Ethnici (Says Bishop Sanderson, Prael. 5. sect 7), ad Juramenti essentiam pertinere docuerunt. And Therefore he that Says, That Swearing is forbidden, but means not that which all the world calls so, is like to him that would undertake to prove, that Snow is not white ▪ but meant not that which is commonly nam Snow, but Some other meteor.
So Saint Austin, Serm. 28. de verbis Apostoli. Ut noveritis verum jurare non esse peccatum, invenimus & Apostolum Paulum jurasse, Q•otidiè morio• per vestram Gloriam fratres, &c. Per vestram Gloriam juratio est, non enim sic ait: Per vestram Gloriam m•riot, quasi vestra Gloria me fecit mori: quomodo si diceret, •er venenum mortuus est, per gladium mortuus est, per Bestiam mortuus est, per inimicum mortuous est, id faciente in mico, faciente gladio, faciente veneno, & fimilia: non sic d•xit, Per v•stram Gloriam. Ambiguitatem Graecus Sermo dissolvit. Incipitur in Epistola Graeca, & invenitur ibi juratio••e non est ambigua, NONLATINALPHABET, ubi dixerit Graeous, jurat — Ergo, nemo dubitet jura•se Apostolum Paulum, cum dixit, Per v•ltram Gloriam, fratres,
So Saint Austin, Sermon 28. de verbis Apostles. Ut noveritis verum jurare non esse peccatum, Invenimus & Apostolum Paulum jurasse, Q•otidiè morio• per vestram Gloriam Brothers, etc. Per vestram Gloriam juratio est, non enim sic ait: Per vestram Gloriam m•riot, quasi Vestra Gloria me fecit Mori: quomodo si diceret, •er venenum Mortuus est, per Gladium Mortuus est, per Bestiam Mortuus est, per Inimicum mortuous est, id faciente in mico, faciente Gladio, faciente veneno, & fimilia: non sic d•xit, Per v•stram Gloriam. Ambiguitatem Graecus Sermon dissolvit. Incipitur in Epistle Graeca, & Invenitur There juratio••e non est ambigua,, ubi dixerit Graeous, jurat — Ergo, nemo dubitet jura•se Apostolum Paulum, cum dixit, Per v•ltram Gloriam, Brothers,
Gualterus jusjurancū inter ponit piscator. NONLATINALPHABET, •d est, NONLATINALPHABET, formula jurantis. Pareus, Jurejurando fimula•i doloris suspitlonem averrit — docet — Christianis non esse illicitum jurejurando Veritatem confirmare in rebu• gravibus, Gloriam Dei, & salutem proximi concernentibus, ubi alioqui fides verbis non haberetur. A Lapide, Jure per Christum me verum dic•re. Grotius — sus•itionem — à se amoletur. & qu dem jurejurando abhibito per Christum, quod non minoris ha eri debet in novo scedere, quàm juramente in veteri scedere per Deum fact•.
Gualterus jusjurancū inter Ponit piscator., •d est,, formula jurantis. Pareus, Jurejurando fimula•i doloris suspitlonem averrit — docet — Christianis non esse illicitum Jurejurando Veritatem confirmare in rebu• gravibus, Gloriam Dei, & salutem proximi concernentibus, ubi Otherwise fides verbis non haberetur. A Lapide, Jure per Christ me verum dic•re. Grotius — sus•itionem — à se amoletur. & queen dem Jurejurando abhibito per Christ, quod non minoris would eri debet in novo scedere, quàm juramente in Veteri scedere per God fact•.
So Sal•• Mat. 23. 16. 18. 20, 21, 22. where NONLATINALPHABET is the formula jurandi, NONLATINALPHABET, by the temple, by the gold, by the altar, by heaven, by the throne of God. Si verborum vis, & genuinus sensus penitium introspiciatur, nullum erit discrimen inter praepositiones per, & in fi ad eundem rem applicentur. Sanderson Praelect. 5. sect. 7.
So Sal•• Mathew 23. 16. 18. 20, 21, 22. where is the formula jurandi,, by the temple, by the gold, by the altar, by heaven, by the throne of God. Si verborum vis, & Genuine sensus penitium introspiciatur, nullum erit discrimen inter praepositiones per, & in Fi ad eundem remembering applicentur. Sanderson Praelect. 5. sect. 7.
The prohibition of an abuse implies the permission of the due use of any thing. And that Maxime, Exceptio firmat regulam in non exceptis, holds no less in Reason then in Law.
The prohibition of an abuse Implies the permission of the due use of any thing. And that Maxim, Exceptio firmate regulam in non exceptis, holds no less in Reason then in Law.
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Isidoru• Pelusiota in an Epistle to Timotheus Lector, (l•b. 1. Ep. 107.) NONLATINALPHABET Nullain •dog•matum novitatem Dei filius legi, ac Prophesis induxit. And there is reason for it. For if our Saviour gave a new Precept, then the Morall Law before it was supplyed by that Precept was defective, and imperfect, or els that new Precept• was superfluous. But that David denies, Psal. 19. 7.
Isidoru• Pelusiota in an Epistle to Timothy Lector, (l•b. 1. Epistle 107.) Nullain •dog•matum novitatem Dei filius Legi, ac Prophecies induxit. And there is reason for it. For if our Saviour gave a new Precept, then the Moral Law before it was supplied by that Precept was defective, and imperfect, or Else that new Precept• was superfluous. But that David Denies, Psalm 19. 7.
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So Saint Austin, l. 19. c. 28. contra Faustum Manichaeum, Itaque vel omnia, vel penè omnia, quae mo•ui•, seu praecepit, ubi adjungebar; Ego autem dico vobis, inveniuntur & in illis veteribus libris. And there be gives sundry particular instances. And Christophorus Pelargus in his Evangelicall Questions •• Mat. •5. part. ult. Q. 1. saies, Omnia quae NONLATINALPHABET loco, & quasi supplemento hic recitantur, in Lege & Propheti• priùs comprehensa apparent; whereof he also gives severall instances.
So Saint Austin, l. 19. c. 28. contra Faustum Manichaean, Itaque vel omnia, vel penè omnia, Quae mo•ui•, seu praecepit, ubi adjungebar; Ego autem dico vobis, inveniuntur & in illis veteribus Books. And there be gives sundry particular instances. And Christopher Pelargus in his Evangelical Questions •• Mathew •5. part. ult. Q. 1. Says, Omnia Quae loco, & quasi supplemento hic recitantur, in Lege & Propheti• priùs comprehensa apparent; whereof he also gives several instances.
Observandum est quod Christus sequence suam senten•iam non Legi Dei opponat, sed corruptelis; quas Pharisai ex prava & perversa Legis Dei interpretatione in Ecclesiam invexerant, Chemnit in locum If any her••• oppose the word NONLATINALPHABET, by them of old time, § 33. and thence conjecture that thereby Moses and the Prophets are meant. I reply, That that word does not alwayes denote great antiquity: For we find it used, Acts 15. 7. NONLATINALPHABET, ab antiquis diebus, which in our last Translation, and others, is Englished, a good while ago, intimating, that it was no very long time before. And our Commentators understand it, to be less then twenty years. Pareus on the place speeks to the same purpose; Antiquos autem NONLATINALPHABET, Christus non intelligit Patres, vel Mosen, sed majores Pharisaeorum tam falsae doctrin•e Authores. And this may be added in confirmation thereof, that when out Saviour had disallowed the righteousness of the Scribes and Pharisees, sect. 20. he immediately adds sect. 21. Ye have heard that it was said by them of old time, &c. What them, but the Scribes and Pharisee• next before mentioned? For against then righteousness he disputes, not against the righteousness of Moses, and the Fathers. The learned Ma•donat with other Jesuits, the Anabaptists and Socini•• contend earnesty for the contrary opinion; alledging, the Christ named expresly the Commandments themselves, Thou shalt not Kill, sect. 21. Thou shalt not commit Adultery, sect. 27. and thereto opposed his, But I say unto you, § 2•. & 28. To this i• may be replyed, that Christ did not onely mention, Thou shalt not kill, but further, that whosoever shall kill shall be in danger of Judgement: which words are not to be found in the Law of Moses, though spoken (•• our saviour saies) by them of old time, And therefore it was not against the Law, but against the depravation thereof by those Ancients that Christ opposed. Another like instanct may be produced, sect. 43. Thou shalt love thy neighbour, (which is found Levit. 19. 18.) and hate thine enemy; But that is no where extant in the Law, and appears to be a corrupt addition destructive to the former member of this Sentence, For the hatred of this or that man, under the •••ion of an enemy, is inconsistent with the love of our neighbour, Hence it may appear that Christ did oppose his, But I say unto you, to the Pharisaicall innovations, not to the Divine Ordinances; or if to the Law, not as it was given by God (for it was exactly perfect) or expounded in the Old Testament, (for so it fully agrees with Christs Doctrine in the New) but as depraved by the corrupt Glosses of the Scribes and Pharisees. Doe we make void the Law through Faith? (sayes Saint Paul, Rom. 3. 31.) God forbid! yea we establish the Law.
Observandum est quod Christus sequence suam senten•iam non Legi Dei opponat, sed corruptelis; quas Pharisee ex prava & perversa Legis Dei Interpretation in Church invexerant, Chemnit in locum If any her••• oppose the word, by them of old time, § 33. and thence conjecture that thereby Moses and the prophets Are meant. I reply, That that word does not always denote great antiquity: For we find it used, Acts 15. 7., ab antiquis diebus, which in our last translation, and Others, is Englished, a good while ago, intimating, that it was no very long time before. And our Commentators understand it, to be less then twenty Years. Pareus on the place speaks to the same purpose; Antiquos autem, Christus non intelligit Patres, vel Moses, sed Majores Pharisees tam falsae doctrin•e Authores. And this may be added in confirmation thereof, that when out Saviour had disallowed the righteousness of the Scribes and Pharisees, sect. 20. he immediately adds sect. 21. You have herd that it was said by them of old time, etc. What them, but the Scribes and Pharisee• next before mentioned? For against then righteousness he disputes, not against the righteousness of Moses, and the Father's. The learned Ma•donat with other Jesuits, the Anabaptists and Socini•• contend earnesty for the contrary opinion; alleging, the christ nam expressly the commandments themselves, Thou shalt not Kill, sect. 21. Thou shalt not commit Adultery, sect. 27. and thereto opposed his, But I say unto you, § 2•. & 28. To this i• may be replied, that christ did not only mention, Thou shalt not kill, but further, that whosoever shall kill shall be in danger of Judgement: which words Are not to be found in the Law of Moses, though spoken (•• our Saviour Says) by them of old time, And Therefore it was not against the Law, but against the depravation thereof by those Ancients that christ opposed. another like instanct may be produced, sect. 43. Thou shalt love thy neighbour, (which is found Levit. 19. 18.) and hate thine enemy; But that is no where extant in the Law, and appears to be a corrupt addition destructive to the former member of this Sentence, For the hatred of this or that man, under the •••ion of an enemy, is inconsistent with the love of our neighbour, Hence it may appear that christ did oppose his, But I say unto you, to the Pharisaical innovations, not to the Divine Ordinances; or if to the Law, not as it was given by God (for it was exactly perfect) or expounded in the Old Testament, (for so it Fully agrees with Christ Doctrine in the New) but as depraved by the corrupt Glosses of the Scribes and Pharisees. Do we make void the Law through Faith? (Says Faint Paul, Rom. 3. 31.) God forbid! yea we establish the Law.
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The same kind of adjuration, NONLATINALPHABET, Irenaeus calls an Oath, as it is cited in Euseb. Hist. Eccl. l. 5. c. 19 or (according to the Greek) 20.
The same kind of adjuration,, Irnaeus calls an Oath, as it is cited in Eusebius Hist. Ecclesiastes l. 5. c. 19 or (according to the Greek) 20.
De testibu• Lex ••tat, Levit, 5. 1. ubi o•ini obnoxius. produnciatur testis, qui verum sub•ice• post quam •udicrit NONLATINALPHABET, Quol alah. Grotius in Mat 26. 63. And there be mentions two of the formes which the Magistrates were wont to use when they caused any to ••ear. One whereof •• this which the high Priest used •• Christ, NONLATINALPHABET.
De testibu• Lex ••tat, Levit, 5. 1. ubi o•ini obnoxius. produnciatur testis, qui verum sub•ice• post quam •udicrit, Quol Allah. Grotius in Mathew 26. 63. And there be mentions two of the forms which the Magistrates were wont to use when they caused any to ••ear. One whereof •• this which the high Priest used •• christ,.
That the Phrase, Thou hast said, impl•: a grant, and concession of the demand, appears by our Saviours answer to Judas's question Mat. 26. §. 25. So here, a• Plyricus upon St. John 18 37. (cited by the learned Mr. Gataker in the 19th. Chapter of his Adversari• Miscellanea) Phrasi quadam Hebraeae Linguae propriâ modestè confi••tur se esse Regem. For, Tu di•isti may well be understood, Re•••u tetigisti, Thou •ast ••; So tis; Thou hast his the •ail on the head.
That the Phrase, Thou hast said, impl•: a grant, and concession of the demand, appears by our Saviors answer to Judas's question Mathew 26. §. 25. So Here, a• Plyricus upon Saint John 18 37. (cited by the learned Mr. Gataker in the 19th. Chapter of his Adversari• Miscellanea) Phrasi Quadam Hebraeae Linguae propriâ modest confi••tur se esse Regem. For, Tu di•isti may well be understood, Re•••u tetigisti, Thou •ast ••; So this; Thou hast his the •ail on the head.
That Ceremony i• ancient. For it appears by St. Chrysostome, Hom. 19. ad pop. Antioch. That the Gospel-Book was holden out to those that were to take an Oath in that time. And that is above 1250. years since.
That Ceremony i• ancient. For it appears by Saint Chrysostom, Hom. 19. and pop. Antioch. That the Gospel-book was held out to those that were to take an Oath in that time. And that is above 1250. Years since.
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It is evident that Oaths were anciently reputed more obligatory than the Sanctions of the Ceremoniall Law, and consequently were to be referred properly to the Moral Law. The Author of the Questions and Answers in the Works of Justin Martyr in Resp. ad Quest. 27. saies, NONLATINALPHABET. Moses for the greater obserservance of the Oath (in carrying Joseph's bones out of Egypt) violated the less forcible Obligation of the Ceremoniall Law; which denounced a Legall impurity in all those that that touched any dead body, Numb. 19. 11. or a mans bone, or a g•ave, § 16.
It is evident that Oaths were anciently reputed more obligatory than the Sanctions of the Ceremonial Law, and consequently were to be referred properly to the Moral Law. The Author of the Questions and Answers in the Works of Justin Martyr in Resp. ad Quest. 27. Says,. Moses for the greater obserservance of the Oath (in carrying Joseph's bones out of Egypt) violated the less forcible Obligation of the Ceremonial Law; which denounced a Legal impurity in all those that that touched any dead body, Numb. 19. 11. or a men bone, or a g•ave, § 16.
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Contra Adimantum c. 4. Unde clarescat benè intellie entibus utrius { que } Testamenti man festa concordia. And cap. 7. Ex quo facile apparet — utrumque Testamentum convenire, arque congruere, tanquam ab uno Deo utrumque conscriptum, &c, And cap. 19. Haec isti si aut legerent, aut non impie legerent, vielerent omnia in utriusque Testamenti Scripturis — si•i concordantia, & suis gradibus ordinata. And contra Faustum, lib. 10. cap. 3. Omnia quae in vetere scripta sunt, nos & vera esse dicimus, & divinitus mandata, & congruis temporibus distributa. And contra Adimanium cap. 3. Quod isti si conside are vellent — omnia cam in veteri, quam in no•o Testamento uno Sancto Spiritu conscripta & commendata esse sentirent.
Contra Adamantum c. 4. Unde clarescat benè intellie entibus utrius { que } Testamenti man festa Concord. And cap. 7. Ex quo facile Appears — utrumque Testamentum Convenire, arque congruere, tanquam ab Uno God utrumque conscriptum, etc., And cap. 19. Haec Isti si Or legerent, Or non impie legerent, vielerent omnia in utriusque Testamenti Scriptures — si•i concordantia, & suis gradibus Ordinary. And contra Faustum, lib. 10. cap. 3. Omnia Quae in vetere Scripta sunt, nos & vera esse dicimus, & Divinely Commandments, & congruis temporibus distributa. And contra Adimanium cap. 3. Quod Isti si Consider Are vellent — omnia cam in Veteri, quam in no•o Testament Uno Sancto Spiritu conscripta & commended esse sentirent.
So the s•me Father refuting an He•etick, that disclaimed the Authority of the Law, and the Prophets (contra adversarie Legis & Prophetarū, l. 2. c. 2.) Nec iste adversus lucem, vocem { que } Dominicam, vel Apostolicam tam caecus & surdus est, ut ignoret quemadmodum à Christo, & Apostol•s in libris ad novum Testamentum pertinentibus confirmetur Legis. ac Prophetarum, & commendetur Authoritus. So our Church in the 7th Article, The Old Testament is not contrary to the New, &c.
So the s•me Father refuting an He•etick, that disclaimed the authority of the Law, and the prophets (contra adversary Legis & Prophetarū, l. 2. c. 2.) Nec iste Adversus lucem, vocem { que } Dominicam, vel Apostolicam tam caecus & Deaf est, ut ignoret quemadmodum à Christ, & Apostol•s in Books ad novum Testamentum pertinentibus confirmetur Legis. ac Prophetarum, & commendetur Authoritus. So our Church in the 7th Article, The Old Testament is not contrary to the New, etc.
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Lib 7. NONLATINALPHABET. Ne•ther (sa•es he) did the Father sending Jesu•, forget what he had commanded Moses, neither did he condemn his own Laws, repent, and send a messenger for contrary purposes Sigismundus Gelenius the Translator renders it thus Evangelium Deo Legis Authorise non opponit, — Nec Pater Jes•m mittens oblitus erat quid Mosi mandaverit, neque penitentia ductus damnata propria Lege misit Evangelium doct••um contraria mandatis pristi•is.
Lib 7.. Ne•ther (sa•es he) did the Father sending Jesu•, forget what he had commanded Moses, neither did he condemn his own Laws, Repent, and send a Messenger for contrary Purposes Sigismundus Gelenius the Translator renders it thus Evangelium God Legis Authorise non opponit, — Nec Pater Jes•m mittens Forgetful erat quid Mosi mandaverit, neque penitentia ductus damnata propria Lege misit Evangelium doct••um contraria mandatis pristi•is.
It was also Prophefied before, that Christians under the Gospel should swear, Is. 19. 18. & 45. 23. which if at might not be fulfilled without contradiction to our Saviours command would entrench upon the Truth of the Prophesie, and make the Gospel thwart the Law beyond all terms of Reconciliation.
It was also Prophesied before, that Christians under the Gospel should swear, Is. 19. 18. & 45. 23. which if At might not be fulfilled without contradiction to our Saviors command would entrench upon the Truth of the Prophesy, and make the Gospel thwart the Law beyond all terms of Reconciliation.
Sir Roger Twisden in his learned Vindicat•on of the Church of England, cap. 3. sect. 51. shows, that Oaths were imposed not only upon Arch-Bishops at the receit of their Pall, but also upon B•shops and Abbots. Nay, not so much as the Popes themselves were exempted.
Sir Roger Twisden in his learned Vindicat•on of the Church of England, cap. 3. sect. 51. shows, that Oaths were imposed not only upon Arch-Bishops At the receipt of their Pall, but also upon B•shops and Abbots. Nay, not so much as the Popes themselves were exempted.
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The inferior Ministers in Hungaria and Transylvania swear Canonical obedience to their Bishops as is the custome of England) The form of their Oath is set down by Monsieur Darel in his excellent Book of the conformity of the Reformed Churches beyond the Seas with that of England, Sect. 1. § 19. begining thus, I N. N. swear before the living God, the Father, the Son, and the Holy Ghost, &c.
The inferior Ministers in Hungary and Transylvania swear Canonical Obedience to their Bishops as is the custom of England) The from of their Oath is Set down by Monsieur Darel in his excellent Book of the conformity of the Reformed Churches beyond the Seas with that of England, Sect. 1. § 19. beginning thus, I N. N. swear before the living God, the Father, the Son, and the Holy Ghost, etc.
This was also St. Austins practise. Cum videro non mihi credi, nisi faciam, & ei qui mihi non credi, non expedire quod non credit, ha• per pensâ rat•one, & consideratione libratâ, cum mag•o timo•e dico, coram Deo, aut Testi• est Deus, aut scit Christus, sic esse in animo me•. Serm. 28. de Verb. Apost.
This was also Saint Austins practise. Cum videro non mihi credi, nisi faciam, & ei qui mihi non credi, non Expire quod non credit, ha• per pensâ rat•one, & consideration libratâ, cum mag•o timo•e dico, coram God, Or Testi• est Deus, Or scit Christus, sic esse in animo me•. Sermon 28. de Verb. Apost.
To this sense St. Austin expounds this Text Epist. 1••. — In novo Testamento dictum est, ne omnino juremus Quod quidem mihi proptere• dictum videtur, non quià verum jurate peccatum est, sed quià perjurare immane peccatum est, à quo nos longè esse voluit, qui omnino ne juremus admonuit. So also St. Ambrose, l. 30. de Virginibus: Non immeritò Dominus in Evangelio jubet non esse jurandum, ne •it causa perjurii, ne sit necessitas delinquendi. And again, Tract. de hort ▪ ad Virg. prope finem. Non jurandum, inquit, facile, quia plerumque multi casus accidunt, ut non pomssius imple•e quod juraverimus. Qui autem non jurat, utique non pejerat: qui autem jurat, aliquando necesse est incidat (I suppose is should be read in) perjurium, qui• 〈 ◊ 〉 homo mendax. Noli ergo jurare ne incipias pejera•e. A•• again in Ps. 118. Octon. 14. Voluit te non jurare ne pe•jures. So Clemens Alexandrinus, Strom. l. 7. NONLATINALPHABET. Nam qui ne jur• quidam multum abest ut sit pejera•ur•s So St. Basil • Psal. 14. 15. NONLATINALPHABET. Qui non jurat periculum vitavit perju•• And Isidorus Hispalensis, lib. 2. Sentent. cap. 31. sect. Non est contra Dei praeceptum jurare, sed dum us••ju andi facimus, perjurii crimen incurrimus And • contemptu mundi, Prohibe etiam tibi juramentum, tol• jus jur•ndi (that's his word) usum, quia periculos•• est. Assiduitas jurandi perjurii consuetudinem facit, & So Euthymius Zigabo•us in Mat. 5. Qui facile jurat al•quando for•asse pejerabit ob jurandi cousuetudine• And in Regula S. Benedicti (cap 4. sect. 27.) the Rule •• Non jurare, ne forte perjures. He lived Anno 500. A•• these words are made use of by Theodulphus Aureliane•sis above 300 years after.
To this sense Saint Austin expounds this Text Epistle 1••. — In novo Testament dictum est, ne Omnino juremus Quod quidem mihi proptere• dictum videtur, non quià verum jurate peccatum est, sed quià perjurare immane peccatum est, à quo nos long esse voluit, qui Omnino ne juremus admonuit. So also Saint Ambrose, l. 30. de Virginibus: Non immeritò Dominus in Evangelio jubet non esse jurandum, ne •it causa perjurii, ne sit Necessity delinquendi. And again, Tract. de hort ▪ and Virg Prope finem. Non jurandum, inquit, facile, quia plerumque multi casus accidunt, ut non pomssius imple•e quod juraverimus. Qui autem non jurat, Utique non pejerat: qui autem jurat, aliquando Necessary est incidat (I suppose is should be read in) perjurium, qui• 〈 ◊ 〉 homo mendax. Noli ergo jurare ne incipias pejera•e. A•• again in Ps. 118. Octon. 14. Voluit te non jurare ne pe•jures. So Clemens Alexandrian, Strom. l. 7.. Nam qui ne jur• quidam multum abest ut sit pejera•ur•s So Saint Basil • Psalm 14. 15.. Qui non jurat periculum vitavit perju•• And Isidorus Hispalensis, lib. 2. Sentent. cap. 31. sect. Non est contra Dei Precept jurare, sed dum us••ju andi facimus, perjurii crimen incurrimus And • contemptu mundi, Prohibit etiam tibi juramentum, tol• jus jur•ndi (that's his word) usum, quia periculos•• est. Assiduitas jurandi perjurii consuetudinem facit, & So Euthymius Zigabo•us in Mathew 5. Qui facile jurat al•quando for•asse pejerabit ob jurandi cousuetudine• And in Regula S. Blessing (cap 4. sect. 27.) the Rule •• Non jurare, ne fort perjures. He lived Anno 500. A•• these words Are made use of by Theodulphus Aureliane•sis above 300 Years After.
Eccl. 23. 11. In Epitome divinarum Institut. sect. 4. In Ps. 118. Oct. 14. In verba Domini & de Serm. Dom. in monte. l. 1. & In Ps. 88. & In Ps. 109.
Ecclesiastes 23. 11. In Epitome divinarum Institute. sect. 4. In Ps. 118. Oct. 14. In verba Domini & de Sermon Dom. in monte. l. 1. & In Ps. 88. & In Ps. 109.
St. Austin de Sermone Domin• in monte, makes a Quaere why Christ forbad swearing by Heaven, Earth, &c. and answers it thus, Credo propterea quia non putabant Judei se t•neri •ure jurando, si per ista Jurassent, & quoniam audierant, Reddes autem Domino Jusjurandum tuum, non se putabant Domino debere Jusjurandum, si per Coelum, aut tertam, aut per Hycrosolimam, aut per c•put suum jurarent: qu•d non vitio praecipientis, sed illis malè intelligentibus factum est. To the same purpose speaks Chemnitius, Har•. Evang. cap. 51. Pericop. 3. Explicatio certior & firmior est quae ex Textu samitur ▪ duae enim quasi species subjiciuntur. 1. Quod Pharisaeorum traditio erat in quibusvis casibus in familiari Sermone, & in communibus negotiis rectè, & sine pe•••to posse nomen Dei ad Juramentum assumi. 2. Quod sentiebant in quibusdam obliquis sive indirectis jurandi formulis, ut per Caelum, per caput juramentum impunè posse violari. Illis igitur persuas•onibus Christus opponit particulam omnino, quae ad hanc subjectum materiam restringenda est, ut sc. omnino non lice•t vel •irecte per Deum, vel indirecte per creaturas, vel vane, seu temere, vel falso jurare. Haec autem prohibitio Christi non est nova quaedam Le•, &c.
Saint Austin de Sermon Domin• in monte, makes a Quaere why christ forbade swearing by Heaven, Earth, etc. and answers it thus, Credo propterea quia non putabant Judei se t•neri •ure jurando, si per ista Jurassent, & quoniam audierant, Reddes autem Domino Jusjurandum tuum, non se putabant Domino Debere Jusjurandum, si per Coelum, Or tertam, Or per Hycrosolimam, Or per c•put suum jurarent: qu•d non vitio praecipientis, sed illis malè intelligentibus factum est. To the same purpose speaks Chemnitz, Har•. Evangelist cap. 51. Pericop. 3. Explication certior & Firmior est Quae ex Textu samitur ▪ duae enim quasi species subjiciuntur. 1. Quod Pharisees Tradition erat in quibusvis casibus in familiari Sermon, & in communibus negotiis rectè, & sine pe•••to posse Nome Dei ad Juramentum assumi. 2. Quod sentiebant in Some obliquis sive indirectis jurandi formulis, ut per Caelum, per caput juramentum impunè posse violari. Illis igitur persuas•onibus Christus opponit particulam Omnino, Quae ad hanc Subjectum Materiam restringenda est, ut sc. Omnino non lice•t vel •irecte per God, vel indirect per Creaturas, vel vane, seu Temere, vel False jurare. Haec autem prohibitio Christ non est nova quaedam Le•, etc.
Some argue from thence, that therefore •ll swearing is unlawful as coming from evil. But that is no good Argument. For, first; all swearing comes not from evil causally (though occasionly it do) because some is commanded by God. Onely that swearing that comes from a vici•us habit in ordinary d•scourse, (whereof our Saviour speaks especial•y here) or Pe•jury, or swearing to wicked purposes, which come from the instinct of the Devill, or from mens own malicious, or co••tous Passi•ns: or swearing, when otherwise we cannot he believed, ei•her in r•spect we have been formerly promise•••akers: or through incredulity, or want of Charity in the hearers (which ordinarily ariseth out of the consciousness of their own fraudulency, and deception of others) may truely the said to come of evill: and so thu reaches not all Oaths. But secondly ▪ It is not true, that what ever com••th occasionly of evill, is evill it se•f. For good Laws are ••casioned by evill manners. And the preservation of Jacob and his Family from perishing by Famine was good; set it was occasioned by selling of Joseph, which was evil. So if a man will no• believe what's necess•ry for him, nine Oath is good, though his distrust which oc•asioned it, be ev•ll.
some argue from thence, that Therefore •ll swearing is unlawful as coming from evil. But that is no good Argument. For, First; all swearing comes not from evil causally (though occasionally it do) Because Some is commanded by God. Only that swearing that comes from a vici•us habit in ordinary d•scourse, (whereof our Saviour speaks especial•y Here) or Pe•jury, or swearing to wicked Purposes, which come from the instinct of the devil, or from men's own malicious, or co••tous Passi•ns: or swearing, when otherwise we cannot he believed, ei•her in r•spect we have been formerly promise•••akers: or through incredulity, or want of Charity in the hearers (which ordinarily arises out of the consciousness of their own fraudulency, and deception of Others) may truly the said to come of evil: and so Thus reaches not all Oaths. But secondly ▪ It is not true, that what ever com••th occasionally of evil, is evil it se•f. For good Laws Are ••casioned by evil manners. And the preservation of Jacob and his Family from perishing by Famine was good; Set it was occasioned by selling of Joseph, which was evil. So if a man will no• believe what's necess•ry for him, nine Oath is good, though his distrust which oc•asioned it, be ev•ll.
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