the first hath reference to his sole Substance, the second to his holy Name, the third to the circumstance of his Publick worship: next to his Nature is his Name, which followes it as the shadow waites on the Body.
the First hath Referente to his sole Substance, the second to his holy Name, the third to the circumstance of his Public worship: next to his Nature is his Name, which follows it as the shadow waits on the Body.
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Wherefore the Order, in which the Reverence of his Name is rank'd, declares the weight of the Duty. And this I premise to raise a more awfull attention to the words of my Text;
Wherefore the Order, in which the reverence of his Name is ranked, declares the weight of the Duty. And this I premise to raise a more awful attention to the words of my Text;
1. A silent toleration of an Oath in case of necessity, because the case here put is not necessary but common. 2. An expresse Limitation of our words in Communication or common Talke, Let your Communication be yea yea, nay nay, no more.
1. A silent toleration of an Oath in case of necessity, Because the case Here put is not necessary but Common. 2. an express Limitation of our words in Communication or Common Talk, Let your Communication be yea yea, nay nay, no more.
so Philo defines it, to be NONLATINALPHABET the Testimony of God in a matter doubtfull. Scientiall Propositions are confirm'd by Reason, particular Contingents meerly by Testimony :
so Philo defines it, to be the Testimony of God in a matter doubtful. Sciential Propositions Are confirmed by Reason, particular Contingents merely by Testimony:
Therefore to supply these defects, slippery Mendacity and ignorant Incredulity, man in weighty matters knowes not whither to flye, but onely to divine testimony ;
Therefore to supply these defects, slippery Mendacity and ignorant Incredulity, man in weighty matters knows not whither to fly, but only to divine testimony;
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whereby he can neither be deceived, nor deceive others. This is NONLATINALPHABET NONLATINALPHABET (according to Procopius ) the last and most certaine pawne of Credit.
whereby he can neither be deceived, nor deceive Others. This is (according to Procopius) the last and most certain pawn of Credit.
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Our Saviour in the words before my Text hath reduc'd all Oathes by what creature soever, high or low, great or small, Naturall or Artificiall, without or within us, to God their Author and Ruler, present and powerfull in them;
Our Saviour in the words before my Text hath reduced all Oaths by what creature soever, high or low, great or small, Natural or Artificial, without or within us, to God their Author and Ruler, present and powerful in them;
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Some holier things, wherein the Divine Truth is more clearly manifested, if expresly terminated on God, (as St Paul terminates the Rejoycing, by which he Sweares, in Christ Jesus, 1. Cor. 15.31.) may be used in a secondary way of Attestation;
some Holier things, wherein the Divine Truth is more clearly manifested, if expressly terminated on God, (as Saint Paul terminates the Rejoicing, by which he Swears, in christ jesus, 1. Cor. 15.31.) may be used in a secondary Way of Attestation;
and an Oath by any inferiour Name, in the safest sense, is an Imprecation, that divine Judgement may be exercis'd on Falshood, through the things which we love and use.
and an Oath by any inferior Name, in the Safest sense, is an Imprecation, that divine Judgement may be exercised on Falsehood, through the things which we love and use.
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These wayes of assevering and establishing the Truth, though some of them be more liable to danger and suspition of abuse, (for which cause the Councell of Carthage punish'd a Clerke Swearing by the Creature) yet all, if rightly order'd, are allowable:
These ways of assevering and establishing the Truth, though Some of them be more liable to danger and suspicion of abuse, (for which cause the Council of Carthage punished a Clerk Swearing by the Creature) yet all, if rightly ordered, Are allowable:
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both because it proceedes from a good Ground, Faith in Gods Omniscience and Infallibility, and because it tends to a good End mentioned by the Apostle, Heb. 6.16. v. namely the End of Strife ;
both Because it proceeds from a good Ground, Faith in God's Omniscience and Infallibility, and Because it tends to a good End mentioned by the Apostle, Hebrew 6.16. v. namely the End of Strife;
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Wherefore the Scripture measures out the due Conditions, Thou shalt sweare the Lord liveth, in Judgement, in Truth, and in Righteousnesse. Jer. 4.2. In Judgement Discreetly, when the cause is found weighty, the doubt difficult, and an Oath necessary, That belongs to the Person ;
Wherefore the Scripture measures out the due Conditions, Thou shalt swear the Lord lives, in Judgement, in Truth, and in Righteousness. Jer. 4.2. In Judgement Discreetly, when the cause is found weighty, the doubt difficult, and an Oath necessary, That belongs to the Person;
in Righteousnesse Honestly, that Justice may be fulfilled, That belongs to the End. The Rash Swearer through want of Judgement vilifies the Majesty of God, the Perjurd through want of Truth calls him to witnesse a Lye, the Wicked through want of Righteousnesse useth him as a helper of Iniquity.
in Righteousness Honestly, that justice may be fulfilled, That belongs to the End. The Rash Swearer through want of Judgement vilifies the Majesty of God, the Perjured through want of Truth calls him to witness a Lie, the Wicked through want of Righteousness uses him as a helper of Iniquity.
If onely the principall Condition be deficient, if an Oath Assertory be found to want Truth, or an Oath Promissory to want Righteousnesse, the one is Invalid, the other not Obligatory ;
If only the principal Condition be deficient, if an Oath Assertory be found to want Truth, or an Oath Promissory to want Righteousness, the one is Invalid, the other not Obligatory;
Wherefore David without scruple blesseth God and Abigail, for staying him in the prosecution of a rash and bloody Oath. 1. Sam. 25. cap. To whom should an injust Oath oblige us? to God, or to Man ? whether it were taken Rashly in Error or Passion,
Wherefore David without scruple Blesses God and Abigail, for staying him in the prosecution of a rash and bloody Oath. 1. Sam. 25. cap. To whom should an injust Oath oblige us? to God, or to Man? whither it were taken Rashly in Error or Passion,
In this absur'd opposition, which ought to be prevented by not Swearing, the Swearer is so intangled, that which way soever he turne, he is actually Perjur'd, by Swearing either what he intends not,
In this absurd opposition, which ought to be prevented by not Swearing, the Swearer is so entangled, that which Way soever he turn, he is actually Perjured, by Swearing either what he intends not,
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likewise when Demosthenes swore by them that ventured their lives at Marathon, NONLATINALPHABET as if the men •ould be Saincted for that Expedition, he stir'd up the •••its of his Citizens, more with that one word,
likewise when Demosthenes swore by them that ventured their lives At Marathon, as if the men •ould be Sainted for that Expedition, he stirred up the •••its of his Citizens, more with that one word,
God hath not onely allow'd and commanded an Oath •n Generall, but expresly and carefully injoyn'd it in many •articular Cases. As in case of Theft, Ex. 22.11. When •••ds intrusted miscarry, an oath of the Lord shall be be••me them, that he hath not put his hands to his Neigh••ors goods :
God hath not only allowed and commanded an Oath •n General, but expressly and carefully enjoined it in many •articular Cases. As in case of Theft, Ex. 22.11. When •••ds Entrusted miscarry, an oath of the Lord shall be be••me them, that he hath not put his hands to his Neigh••ors goods:
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Likewise all sacred Con•acts betwixt God and us are tied with this Knot, Bap••sme, Confirmation, Marriage, Consecration, Orders, Vowes, are all celebrated either with an Oath,
Likewise all sacred Con•acts betwixt God and us Are tied with this Knot, Bap••sme, Confirmation, Marriage, Consecration, Order, Vows, Are all celebrated either with an Oath,
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It is Remarkeable, that none are absolutely averse from all Swearing but the reputed Enemies of Obedience, Despisers of Order, Friends to Lying and Hypocrisie;
It is Remarkable, that none Are absolutely averse from all Swearing but the reputed Enemies of obedience, Despisers of Order, Friends to Lying and Hypocrisy;
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The Jewes, by Pharisaicall Tradition, or wicked practice, understood the places of Scripture summ'd up by our Saviour, to be first a Prohibition of Swearing falsly, by Gods Name onely, secondly an allowance of Swearing by Gods Name Truely :
The Jews, by Pharisaical Tradition, or wicked practice, understood the places of Scripture summed up by our Saviour, to be First a Prohibition of Swearing falsely, by God's Name only, secondly an allowance of Swearing by God's Name Truly:
False Swearing by the name of Creatures they did not esteeme Perjury; True Swearing by the Name of God, though needlesse, they did not esteeme unlawfull;
False Swearing by the name of Creatures they did not esteem Perjury; True Swearing by the Name of God, though needless, they did not esteem unlawful;
whereas the same Scripture which forbids to sweare by his Name Falsly, forbids also to Prophane his Name. Lev. 19.12. v. according to the sense of the third Commandement, Thou shalt not take the Name of the Lord thy God in Vaine ;
whereas the same Scripture which forbids to swear by his Name Falsely, forbids also to Profane his Name. Lev. 19.12. v. according to the sense of the third Commandment, Thou shalt not take the Name of the Lord thy God in Vain;
This word Communication being considered together with the occasion of this Precept, shewes how the Precept, Sweare not at all, is to be understood, that is, not so farre as in you lies, not without necessity. 'Tis the Judgement of Calvin, as well as others, that our Saviour bars not the substance of Swearing but the manner, not in all Cases but under all •ermes in Communication : the Originall is not NONLATINALPHABET.
This word Communication being considered together with the occasion of this Precept, shows how the Precept, Swear not At all, is to be understood, that is, not so Far as in you lies, not without necessity. It's the Judgement of calvin, as well as Others, that our Saviour bars not the substance of Swearing but the manner, not in all Cases but under all •ermes in Communication: the Original is not.
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not at all Vainely under any Forme whatsoever, as he further illustrates this generall Prohibition, neither by God nor the Creature, since he that sweares by the Creature sweares by God also, which was not duely considered.
not At all Vainly under any Form whatsoever, as he further illustrates this general Prohibition, neither by God nor the Creature, since he that swears by the Creature swears by God also, which was not duly considered.
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here he instructs not the Maegistrate, but the People, and divers things are unfit for them in their owne Persons, which may become fit under the Magistrates command:
Here he instructs not the Maegistrate, but the People, and diverse things Are unfit for them in their own Persons, which may become fit under the Magistrates command:
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or pray unto him? If it be objected that an Oath is not absolutely directed to Gods worship, but respectively, as ayming at the clearing of Truth for humane benefit, the like may be said of Prayer, that it aymes at our owne Protection and Well-fare,
or pray unto him? If it be objected that an Oath is not absolutely directed to God's worship, but respectively, as aiming At the clearing of Truth for humane benefit, the like may be said of Prayer, that it aims At our own Protection and Welfare,
For the Beneficiall Result of Divine Attestation, (which Caietan disdaines to call the End as being lesse Noble then the meanes) is but Extrinsecall and Appendant to the Essence of Swearing, which rather consists in the Religious Reverence of Divine Attestation;
For the Beneficial Result of Divine Attestation, (which Caietan disdains to call the End as being less Noble then the means) is but Extrinsical and Appendant to the Essence of Swearing, which rather consists in the Religious reverence of Divine Attestation;
and the dignity of the Person so elevates the Induction of his Testimony, that we ought to be more taken up with performance of due Reverence thereto belonging,
and the dignity of the Person so elevates the Induction of his Testimony, that we ought to be more taken up with performance of due reverence thereto belonging,
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Doth Prayer referre all things to his Glory? So likewise the last and principall fruit of an Oath, to which it may be Piously ordein'd, is the Glory of God, arising from the ending of humane Controversie.
Does Prayer refer all things to his Glory? So likewise the last and principal fruit of an Oath, to which it may be Piously ordained, is the Glory of God, arising from the ending of humane Controversy.
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And then what hinders but Humane Benefit may subordinatly consist with Gods glory, as well in the act of man as in the Act of God? God sent his Son a Ransome for Man, a Price infinitely beyond the Purchase,
And then what hinders but Humane Benefit may subordinately consist with God's glory, as well in the act of man as in the Act of God? God sent his Son a Ransom for Man, a Price infinitely beyond the Purchase,
wherein you have heard, that by reason of humane Infirmities, mendacity and Incredulity, an Oath in weighty cases not otherwise to be clear'd, is allowable ▪ of what kind soever it be;
wherein you have herd, that by reason of humane Infirmities, mendacity and Incredulity, an Oath in weighty cases not otherwise to be cleared, is allowable ▪ of what kind soever it be;
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because an Oath having a good Ground, Faith in Gods Excellence, and a good end, decision of doubtfull Strife, being also accompanied with requisite Conditions, Judgement, Truth,
Because an Oath having a good Ground, Faith in God's Excellence, and a good end, decision of doubtful Strife, being also accompanied with requisite Conditions, Judgement, Truth,
and Righteousnesse, without which it cannot stand firme, redounds to Gods Honour and worship; by attributing unto him undeniable Authority, universality of Knowledge, and Infallibility of Truth.
and Righteousness, without which it cannot stand firm, redounds to God's Honour and worship; by attributing unto him undeniable authority, universality of Knowledge, and Infallibility of Truth.
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Let your Communication be yea yea, and nay nay. Not your Deposition, your Sanction or Confirmation, not your Evidence or Testimony, but your Communication: NONLATINALPHABET signifies Speech or Discourse;
Let your Communication be yea yea, and nay nay. Not your Deposition, your Sanction or Confirmation, not your Evidence or Testimony, but your Communication: signifies Speech or Discourse;
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If frequent Lying had not begot a just Incredulity, I see not why an hearty Asseveration might not supply the place of an Oath, even in the weightiest matters;
If frequent Lying had not begotten a just Incredulity, I see not why an hearty Asseveration might not supply the place of an Oath, even in the Weightiest matters;
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and then the Lyar might be esteemed and censured no otherwise then now the Perjur'd: the same Figure put in a higher place carries ten times more Value:
and then the Liar might be esteemed and censured not otherwise then now the Perjured: the same Figure put in a higher place carries ten times more Valve:
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Christ would have his so simple, as not to Deceive, so Candid, as not to distrust. St Jerome is bold to affirme that Swearing by Gods Name was allowed to the Jewes as to Children,
christ would have his so simple, as not to Deceive, so Candid, as not to distrust. Saint Jerome is bold to affirm that Swearing by God's Name was allowed to the Jews as to Children,
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Swearing was never commanded Absolutely, but either Comparatively that men might rather sweare by the True God then by a False, or Respectively out of urgent necessity, or Circumstantially with due Conditions:
Swearing was never commanded Absolutely, but either Comparatively that men might rather swear by the True God then by a False, or Respectively out of urgent necessity, or Circumstantially with due Conditions:
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which may be used for Necessity, but ought not to be desired and frequented because of the Danger. If an Oath be but Physick for Incredulity, take heed to thy selfe;
which may be used for Necessity, but ought not to be desired and frequented Because of the Danger. If an Oath be but Physic for Incredulity, take heed to thy self;
Above all things Sweare not (saith S. James ) least ye fall into Condemnation, least easinesse of Swearing bring a habit, the habit continuance, continuance Perjury, and these eternall Malediction.
Above all things Swear not (Says S. James) lest you fallen into Condemnation, lest easiness of Swearing bring a habit, the habit Continuance, Continuance Perjury, and these Eternal Malediction.
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What saith S. Austin? Falsa Juratio est Impiae, vera est Periculosa, nulla est Secura, False Swearing is Impious, True is Dangerous, none at all is Secure.
What Says S. Austin? Falsa Juratio est Impiae, vera est Perilous, nulla est Secure, False Swearing is Impious, True is Dangerous, none At all is Secure.
Though an Oath may be taken Religiously and safely, as occasion shall require, yet commonly to hurle it forth, is most Irreligious, and therefore most Banefull.
Though an Oath may be taken Religiously and safely, as occasion shall require, yet commonly to hurl it forth, is most Irreligious, and Therefore most Baneful.
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What's the holinesse of God's name, which is nearer unto him then either of these, and shall indure when these are gone? a separation from common discourse;
What's the holiness of God's name, which is nearer unto him then either of these, and shall endure when these Are gone? a separation from Common discourse;
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St Paules Attestation in his Epistles gives no example to common swearing; his matter is not so light as our Communication, neither is the Pen so rash,
Saint Paul's Attestation in his Epistles gives no Exampl to Common swearing; his matter is not so Light as our Communication, neither is the Pen so rash,
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as the Tongue, Scribentis consideratio cautior non habet linguam praecipitem (saith Aquinas,) the consideration of the wary writer prunes off all headlong Expressions incident to talke,
as the Tongue, Scribentis consideratio cautior non habet Linguam praecipitem (Says Aquinas,) the consideration of the wary writer prunes off all headlong Expressions incident to talk,
sometimes we move the Hat, and sometimes we put it off, then to use the name of God unnecessarily and Irreverently is as much as to say, God is neither our Friend nor Superiour. O wretched disrespect, where the Proportion of Honour due is infinitely greater? would the Swearing Lord,
sometime we move the Hat, and sometime we put it off, then to use the name of God unnecessarily and Irreverently is as much as to say, God is neither our Friend nor Superior. Oh wretched disrespect, where the Proportion of Honour due is infinitely greater? would the Swearing Lord,
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or forswearing Gallant, take it well himselfe, to be lightly talk'd of, to be call'd Dick or Tom by a rude pesant? if such language be sawcy and rustick concerning himselfe,
or forswearing Gallant, take it well himself, to be lightly talked of, to be called Dick or Tom by a rude Peasant? if such language be saucy and rustic Concerning himself,
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What is it then to cite thy God for nothing but an empty phrase, a noyse of no substance, a thing more worthy to be false then true, some foolish vanity or filthy Act. Reduce an Oath to the value of its meaning;
What is it then to Cite thy God for nothing but an empty phrase, a noise of no substance, a thing more worthy to be false then true, Some foolish vanity or filthy Act. Reduce an Oath to the valve of its meaning;
Art thou ashamed thus to bespeake thy Vassall, and hast thou no Regard of thy Heavenly Lord and Father? what thinkest thou? doest thou beleeve he heares thee,
Art thou ashamed thus to bespeak thy Vassal, and hast thou no Regard of thy Heavenly Lord and Father? what Thinkest thou? dost thou believe he hears thee,
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that our Religion should most appeare in our Sinne, our Faith in the worke of Infidelity. No sooner we come from Church, where we bow at the glorious Name of Jesus, but we may heare a mouth fling it out with lesse heed then spittle, carelesse how it goes, or where it lights;
that our Religion should most appear in our Sin, our Faith in the work of Infidelity. No sooner we come from Church, where we bow At the glorious Name of jesus, but we may hear a Mouth fling it out with less heed then spittle, careless how it Goes, or where it lights;
when you take care to speake Wisely, Truely, and Honestly, you will be quite taken off from speaking Irreligiously. If Opposition tempt thee to Sweare, doe not onely examine how great the matter is, how true, how well understood;
when you take care to speak Wisely, Truly, and Honestly, you will be quite taken off from speaking Irreligiously. If Opposition tempt thee to Swear, do not only examine how great the matter is, how true, how well understood;
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If still the Name of God run hastily on thy Tongue, marke how an Oath becomes another, (for some learne better by Example of Vice then by the Rule of Vertue,
If still the Name of God run hastily on thy Tongue, mark how an Oath becomes Another, (for Some Learn better by Exampl of Vice then by the Rule of Virtue,
and then reflect on thy selfe. Remember also, that He by whom thou Swearest, as he is ever present, so he is likewise Omnipotent, able to turne thee instantly into the Curse which thou utterest,
and then reflect on thy self. remember also, that He by whom thou Swearst, as he is ever present, so he is likewise Omnipotent, able to turn thee instantly into the Curse which thou utterest,
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that if Lying were laid aside, the weightiest matters would need no Swearing, and that such singlenesse of Speech would come nearest to Christian Perfection;
that if Lying were laid aside, the Weightiest matters would need no Swearing, and that such singleness of Speech would come nearest to Christian Perfection;
that for a restrayning Remedy, suspension of words, Consideration of Circumstance, observation of others, Remembrance of Divine Presence and Omnipotence ought to be interposed.
that for a restraining Remedy, suspension of words, Consideration of Circumstance, observation of Others, Remembrance of Divine Presence and Omnipotence ought to be interposed.
Not alwayes Evill it selfe (unlesse in Communication) but of Evill howsoever, (as divers observe:) the same Reason which insinuates that an Oath is tolerable in some Cases, shewes that in all Cases 'tis occasioned from Evill.
Not always Evil it self (unless in Communication) but of Evil howsoever, (as diverse observe:) the same Reason which insinuates that an Oath is tolerable in Some Cases, shows that in all Cases it's occasioned from Evil.
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Indeed the aptitude of Lying in the Speaker as well as hardnesse of Beliefe in the hearer, which must needs call for an Oath to reconcile them, are both Evills of humane Infirmity, the one is malum Culpae and the other is malum Poenae. Now though it follow not, that whatsoever is occasioned from Evill is Evill too,
Indeed the aptitude of Lying in the Speaker as well as hardness of Belief in the hearer, which must needs call for an Oath to reconcile them, Are both Evils of humane Infirmity, the one is malum Culpae and the other is malum Poenae. Now though it follow not, that whatsoever is occasioned from Evil is Evil too,
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Would you know where his Cunning is most evidently Operative? First, where is no Inclination by Nature, where neither Pleasure nor Profit, the baytes of the Flesh and the World invite us to a Sin,
Would you know where his Cunning is most evidently Operative? First, where is no Inclination by Nature, where neither Pleasure nor Profit, the baits of the Flesh and the World invite us to a since,
Thirdly, where the Consequents are most suitable to the Devills maine Intentions, the Dishonour of God and the Breach of Humane Society, there he hath been shrewdly working:
Thirdly, where the Consequents Are most suitable to the Devils main Intentions, the Dishonour of God and the Breach of Humane Society, there he hath been shrewdly working:
Also it much prevailes through want of breeding: for they who are brought up to speak with Reverence and advice in their youth, will not be so rash of Tongue in their Age.
Also it much prevails through want of breeding: for they who Are brought up to speak with reverence and Advice in their youth, will not be so rash of Tongue in their Age.
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Also it flowes from Lying, which seekes to deceive by the sacred bond of Credit, Swearing and Lying are joyned together by the Prophet Hosea, c. 4. v. 2. Therefore I wonder how valiant Souldiers, who most detest the Imputation of Lying, should give such suspicion thereof by unbridled Swearing. When the Lord of Hosts led forth his people to War, the Camp was not onely the schoole of holinesse, ( When the Host goeth forth against thine enemies then keep thee from every wicked thing ) but also the Schoole of Cleanlinesse, Thou shalt have a Paddle upon thy Weapon;
Also it flows from Lying, which seeks to deceive by the sacred bound of Credit, Swearing and Lying Are joined together by the Prophet Hosea, c. 4. v. 2. Therefore I wonder how valiant Soldiers, who most detest the Imputation of Lying, should give such suspicion thereof by unbridled Swearing. When the Lord of Hosts led forth his people to War, the Camp was not only the school of holiness, (When the Host Goes forth against thine enemies then keep thee from every wicked thing) but also the School of Cleanliness, Thou shalt have a Paddle upon thy Weapon;
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Shall there now be lesse care of keeping the mouth cleane, then once of covering Excrements, lesse respect now of God himselfe, then once of the Ground under foot? considering the foulenesse of the Sin, how I pitty the poore Sinner, who being likely to come to a present account of idle words, cares not though his last breath be spent in Swearing.
Shall there now be less care of keeping the Mouth clean, then once of covering Excrements, less respect now of God himself, then once of the Ground under foot? considering the foulness of the since, how I pity the poor Sinner, who being likely to come to a present account of idle words, Cares not though his last breath be spent in Swearing.
Worse and greater it is in a generall Respect of the Person offended, though lesse perhaps in the speciall manner of offending, because it proceeds from lesse Atrocity of mind,
Worse and greater it is in a general Respect of the Person offended, though less perhaps in the special manner of offending, Because it proceeds from less Atrocity of mind,
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as of hearing his Passion repeated, Swearing would prove a Murder worse then Murder: if the Spouse of Christ could as easily be corrupted as scandal'd with bad example, Swearing would prove an Adultery worse then Adultery :
as of hearing his Passion repeated, Swearing would prove a Murder Worse then Murder: if the Spouse of christ could as Easily be corrupted as scandaled with bad Exampl, Swearing would prove an Adultery Worse then Adultery:
As it is, it stands parallell in the same degree of Opposition against God, as False witnesse or Calumny against Man, because it calls God to witnesse a Falshood, and Calumniates his Name. Let me proceed further;
As it is, it Stands parallel in the same degree of Opposition against God, as False witness or Calumny against Man, Because it calls God to witness a Falsehood, and Calumniates his Name. Let me proceed further;
since the Name of God is nearer unto him then the Day or Place of his worship, (for the Place is appointed for the Day ▪ and both for the Honour of his Name) therefore prophane Swearing is worse then either Sacriledge or Breach of the Sabboth. In a word, 'tis next to Idolatry, I may call it for nearnesse sake NONLATINALPHABET for as Idolatry makes an Idoll God, so this makes God an Idoll, one that hath Eares and heares not.
since the Name of God is nearer unto him then the Day or Place of his worship, (for the Place is appointed for the Day ▪ and both for the Honour of his Name) Therefore profane Swearing is Worse then either Sacrilege or Breach of the Sabbath. In a word, it's next to Idolatry, I may call it for nearness sake for as Idolatry makes an Idol God, so this makes God an Idol, one that hath Ears and hears not.
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and is most properly a Loud and Crying sin, because it provokes God, not secretly and obliquely, but openly and directly, with loud Prophanation to his Face.
and is most properly a Loud and Crying since, Because it provokes God, not secretly and obliquely, but openly and directly, with loud Profanation to his Face.
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Then how many great offences are committed in this one, yet how often is this committed in one Day, by divers Persons, in one City? It is meerly from Gods Impassibility, that he receaves not such hurt by sin as man doth;
Then how many great offences Are committed in this one, yet how often is this committed in one Day, by diverse Persons, in one city? It is merely from God's Impassibility, that he receives not such hurt by since as man does;
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Lesser faults then This, picking of Sticks on the Sabboth, touching of the Arke with unwarrantable hands, sacrificing with unhallowed fire, have been punished with present death, so may this be too.
Lesser Faults then This, picking of Sticks on the Sabbath, touching of the Ark with unwarrantable hands, sacrificing with unhallowed fire, have been punished with present death, so may this be too.
Above all respect of Creatures? or above all things mentioned in his Epistle? or above all things contained in that Paragraph of Patience? whatsoever he meanes, he certainly shewes thereby the heinousnesse of the sin, which is growne so common amongst us.
Above all respect of Creatures? or above all things mentioned in his Epistle? or above all things contained in that Paragraph of Patience? whatsoever he means, he Certainly shows thereby the heinousness of the since, which is grown so Common among us.
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Profit or Pleasure hires or allures men to other Transgressions; if one dram of either be found in thy whole Phrasebooke of Swearing, Sweare continually.
Profit or Pleasure hires or allures men to other Transgressions; if one dram of either be found in thy Whole Phrasebooke of Swearing, Swear continually.
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this elsewhere is a true saying; onely in the Swearer it failes; which highly aggravates the sinfullnesse, the madnesse, of this baitelesse bootelesse sin, so vainely bent.
this elsewhere is a true saying; only in the Swearer it fails; which highly aggravates the sinfullnesse, the madness, of this baitelesse bootless since, so vainly bent.
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It begets publick disrespect of God : Familiarity breeds Contempt, heedlesse Swearing will make an Oath seeme nothing, and God as little. It breeds Incredulity amongst men :
It begets public disrespect of God: Familiarity breeds Contempt, heedless Swearing will make an Oath seem nothing, and God as little. It breeds Incredulity among men:
who will beleeve •hat mans word, who makes so light of his Oath? Then ••er the losse of Credit, it produces a desperate Impudence of Lying, as carelesse of Truth, as hopelesse of Beliefe.
who will believe •hat men word, who makes so Light of his Oath? Then ••er the loss of Credit, it produces a desperate Impudence of Lying, as careless of Truth, as hopeless of Belief.
What Company can indure to heare a man, I say a man, openly slighted, whom they all honour? then with what patience their onely God? how can any that are well affected to the Name of Jesus, to which all give Reverence before meat, heare it dishonoured in the mid'st of Eating? Or why may not then a Pious Christian put off his Hat without Irony, to give it honour in the instant of such dishonour.
What Company can endure to hear a man, I say a man, openly slighted, whom they all honour? then with what patience their only God? how can any that Are well affected to the Name of jesus, to which all give reverence before meat, hear it dishonoured in the midst of Eating? Or why may not then a Pious Christian put off his Hat without Irony, to give it honour in the instant of such dishonour.
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I forbeare to shew what ill Example it gives to young Children ; who understanding but few words, can onely beare away those, which they heare most frequent.
I forbear to show what ill Exampl it gives to young Children; who understanding but few words, can only bear away those, which they hear most frequent.
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Shall so much Evill of sin escape the Evill of Punishment? I will be a swift witnesse (saith God) against the false Swearers, Mal. 3.5. He that hath been so often called to witnesse, will come at length with a witnesse indeed.
Shall so much Evil of since escape the Evil of Punishment? I will be a swift witness (Says God) against the false Swearers, Malachi 3.5. He that hath been so often called to witness, will come At length with a witness indeed.
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Every one that Sweareth shall be cut off, Zec. 5.3. God for the abuse of his Name will root out thy Name, and destroy thy House, so that thy Heire and it shall be turned to one Rubbish.
Every one that Sweareth shall be Cut off, Zechariah 5.3. God for the abuse of his Name will root out thy Name, and destroy thy House, so that thy Heir and it shall be turned to one Rubbish.
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I will bring it forth (saith the Lord) it shall enter into the house of him that Sweareth false by my Name (as the common Swearer is apt to sweare false) and it shall remaine in the midst of his house;
I will bring it forth (Says the Lord) it shall enter into the house of him that Sweareth false by my Name (as the Common Swearer is apt to swear false) and it shall remain in the midst of his house;
how shall he rest satisfied with private Vengeance? As the whole Body doth often smart for the Tongue, so may a generall Society for some Evill Speakers ;
how shall he rest satisfied with private Vengeance? As the Whole Body does often smart for the Tongue, so may a general Society for Some Evil Speakers;
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v. Behold, since Punishment followeth in that wherein we offend, Voluntary Swearing is now turned to a Compulsive Forswearing, to a blind Covenant against knowne Religion and Duty, against Conscience and Publick Safety, quite contrary to former Oathes of Allegiance and Supremacy, uncapable of keeping Faith on either side without Faith-breaking,
v. Behold, since Punishment follows in that wherein we offend, Voluntary Swearing is now turned to a Compulsive Forswearing, to a blind Covenant against known Religion and Duty, against Conscience and Public Safety, quite contrary to former Oaths of Allegiance and Supremacy, uncapable of keeping Faith on either side without Faith-breaking,
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as farre from Truth and Righteousnesse, as from all liberty and use of Judgement: and therefore (as I have formerly shewed in generall) neither Obligatory to God, nor man;
as Far from Truth and Righteousness, as from all liberty and use of Judgement: and Therefore (as I have formerly showed in general) neither Obligatory to God, nor man;
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not through Excuse of Rashnesse, weaknesse, Ignorance, Compulsion, not through benefit of Equivocation, mentall Reservation, private Construction, inward Gainsaying, (for none can be bettered by his fault) but through the monstrous Irregularity and horrid viciousnesse of it selfe; null by Nature;
not through Excuse of Rashness, weakness, Ignorance, Compulsion, not through benefit of Equivocation, mental Reservation, private Construction, inward Gainsaying, (for none can be bettered by his fault) but through the monstrous Irregularity and horrid viciousness of it self; null by Nature;
They that being unequall to so high a pitch of Sanctity, have submitted themselves to take it, I inquire not through what deficience, are howsoever no more bound to keep it,
They that being unequal to so high a pitch of Sanctity, have submitted themselves to take it, I inquire not through what deficience, Are howsoever no more bound to keep it,
Indeed it obliges them to that which the Imposer least desires, to Peter like Teares of Repentance, to abundance of bitter sorrow according to the great absurdity of the Crime admitted,
Indeed it obliges them to that which the Imposer least Desires, to Peter like Tears of Repentance, to abundance of bitter sorrow according to the great absurdity of the Crime admitted,
See the words of S. Paul concerning the Sacrament, Cor. 1.11.27. Whosoever shall eate this Bread, and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord:
See the words of S. Paul Concerning the Sacrament, Cor. 1.11.27. Whosoever shall eat this Bred, and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord:
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