A treatise proving by what our Saviour saith concerning swearing, St. Matth. 5. 34 first, that swearing is restrained and explained by him in point of religion and piety, and secondly, that it is not taken away quite in the concerns of civil right and policy : published for confinement unto those that are loose in this matter, and for liberty of conscience unto such as bind themselves where they have no need : the one's excess being a misbehaviour against religion, and the other defect, an errour against governemtn and policy / by an elderly man, a Master of Arts, of above forty years standing ...
         Elderly man, a Master of Arts, of above forty years standing.
      
       
         
           1682
        
      
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             A treatise proving by what our Saviour saith concerning swearing, St. Matth. 5. 34 first, that swearing is restrained and explained by him in point of religion and piety, and secondly, that it is not taken away quite in the concerns of civil right and policy : published for confinement unto those that are loose in this matter, and for liberty of conscience unto such as bind themselves where they have no need : the one's excess being a misbehaviour against religion, and the other defect, an errour against governemtn and policy / by an elderly man, a Master of Arts, of above forty years standing ...
             Elderly man, a Master of Arts, of above forty years standing.
          
           16 p.
           
             Printed by M.W.,
             London :
             1682.
          
           
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Swearing.
        
      
    
     
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           A
           TREATISE
           PROVING
           By
           what
           our
           Saviour
           saith
           concerning
           SWEARING
           ,
           St.
           Matth.
           5.
           34.
           
           First
           that
           Swearing
           is
           restrained
           and
           explained
           by
           him
           in
           point
           of
           Religion
           and
           Piety
           :
           And
           Secondly
           ,
           that
           it
           is
           not
           taken
           away
           quite
           in
           the
           concerns
           of
           Civil
           Right
           and
           Policy
           .
        
         
           Published
           for
           confinement
           unto
           those
           that
           are
           loose
           in
           this
           matter
           ,
           and
           for
           liberty
           of
           Conscience
           unto
           such
           as
           bind
           themselves
           where
           they
           have
           no
           need
           :
           The
           one's
           excess
           being
           a
           misbehaviour
           against
           Religion
           ,
           and
           the
           others
           defect
           ,
           an
           errour
           against
           Government
           and
           Policy
           .
        
         
           
             
               Let
               not
               the
               one
               be
               overmuch
               wicked
               ,
               nor
               yet
               be
               foolish
               ,
               for
               why
               should
               he
               dye
               before
               his
               time
               ?
            
          
           
             Eccl.
             7.
             17.
             
          
        
         
           
             
               And
               let
               not
               the
               other
               be
               righteous
               overmuch
               ,
               nor
               make
               himself
               over
               wise
               ,
               for
               why
               should
               he
               destroy
               himself
               ?
            
          
           
             Eccl.
             7.
             16.
             
          
        
         
           By
           an
           elderly
           man
           ,
           a
           Master
           of
           Arts
           ,
           of
           above
           forty
           years
           standing
           ;
           during
           life
           ,
           bound
           to
           pray
           for
           the
           good
           estate
           of
           Lincoln
           Colledge
           in
           Oxford
           .
        
         
           LONDON
           ,
           Printed
           by
           
             M.
             W.
          
           in
           the
           year
           M
           DC
           LXXX
           II.
           
        
      
       
         
         
         
           
             Christian
             Reader
             ,
          
        
         
           WHereas
           the
           Doctrine
           of
           a
           right
           unto
           Christians
           to
           hold
           a
           propriety
           of
           Goods
           and
           substance
           ,
           doth
           suppose
           a
           concession
           of
           the
           like
           right
           unto
           them
           to
           wage
           Law
           in
           the
           defence
           thereof
           ,
           provided
           their
           matters
           be
           of
           weight
           unto
           them
           (
           according
           to
           their
           estates
           )
           and
           their
           cases
           of
           necessity
           ,
           and
           that
           waging
           of
           Law
           is
           it
           ,
           that
           ordinarily
           giveth
           such
           occasion
           as
           is
           just
           ,
           for
           men
           to
           be
           Sworn
           ,
           I
           have
           in
           a
           word
           and
           by
           the
           way
           touched
           upon
           both
           these
           Rights
           ;
           to
           insist
           upon
           either
           would
           require
           another
           Treatise
           ,
           and
           that
           may
           prove
           needless
           ,
           if
           in
           this
           matter
           of
           Swearing
           ,
           which
           is
           most
           in
           controversy
           ,
           and
           of
           greatest
           difficulty
           ,
           I
           may
           be
           heard
           ;
           in
           order
           whereunto
           ,
           I
           hope
           to
           obtain
           ,
           if
           not
           of
           those
           that
           gainsay
           ,
           yet
           of
           those
           that
           scruple
           the
           lawfulness
           of
           Swearing
           in
           any
           case
           ,
           that
           they
           will
           weigh
           my
           Reasons
           or
           Arguments
           without
           prejudice
           ,
           and
           the
           rather
           because
           of
           their
           so
           doing
           ,
           they
           may
           have
           this
           benefit
           ,
           namely
           ,
           be
           set
           free
           in
           Conscience
           by
           Oath
           ,
           both
           to
           set
           an
           end
           to
           strife
           in
           particular
           cases
           of
           difference
           ,
           and
           also
           to
           serve
           the
           publick
           ,
           in
           undergoing
           such
           Offices
           and
           Services
           thereof
           ,
           as
           they
           may
           be
           called
           unto
           :
           For
           the
           performance
           whereof
           ,
           the
           more
           men
           fear
           an
           Oath
           ,
           the
           more
           they
           are
           to
           be
           trusted
           ,
           and
           the
           better
           to
           be
           accepted
           :
           To
           fear
           an
           Oath
           in
           this
           case
           is
           very
           commendable
           ;
           but
           to
           refuse
           to
           swear
           at
           all
           ,
           to
           deprave
           and
           exclaim
           against
           it
           is
           intollerable
           ,
           the
           publick
           is
           not
           only
           hindred
           ,
           but
           also
           affronted
           by
           this
           .
           And
           how
           can
           men
           be
           so
           impudently
           silly
           ,
           as
           to
           think
           wilfully
           and
           opinionatively
           to
           incommode
           the
           publick
           ,
           and
           yet
           themselves
           to
           take
           no
           harm
           by
           it
           ?
           I
           hope
           such
           will
           no
           longer
           persist
           in
           the
           one
           ,
           to
           occasion
           the
           other
           ,
           when
           by
           this
           Treatise
           they
           shall
           be
           convinced
           ,
           that
           for
           Conscience
           sake
           they
           have
           no
           need
           to
           do
           so
           .
           Farewel
           .
        
      
    
     
       
         
         
           Swearing
           Disabused
           ,
           but
           not
           forbidden
           quite
           .
        
         
           
             
               But
               I
               say
               unto
               you
               ,
               Swear
               not
               at
               all
               ,
               neither
               by
               Heaven
               ,
               for
               it
               is
               Gods
               Throne
               ,
            
             &c.
             
          
           
             Matth.
             5.
             34.
             
          
        
         
           OUr
           Saviour
           saith
           ,
           
             (
             Mat
          
           5.
           17.
           )
           
             Think
             not
             that
             I
             am
             come
             to
             destroy
             the
             Law
             ,
             I
             am
             not
             come
             to
             destroy
             the
             Law
             ,
             but
             to
             fulfil
             it
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           set
           it
           out
           to
           the
           full
           .
           I
           am
           not
           come
           to
           loose
           men
           from
           any
           Obligations
           or
           duties
           of
           the
           moral
           Law
           ,
           which
           formerly
           lay
           upon
           them
           ;
           but
           I
           am
           come
           to
           vindicate
           the
           Law
           from
           such
           corruptions
           as
           the
           vitiousness
           of
           times
           ,
           men
           and
           manners
           ,
           hath
           brought
           upon
           it
           ,
           as
           in
           this
           particular
           of
           Swearing
           .
        
         
           It
           was
           acknowledged
           by
           the
           Jews
           ,
           that
           men
           ought
           neither
           to
           forswear
           themselves
           ,
           nor
           yet
           to
           take
           Gods
           name
           in
           vain
           in
           any
           wise
           ,
           and
           yet
           vain-Swearing
           was
           much
           in
           use
           among
           them
           ,
           so
           much
           in
           use
           ,
           that
           they
           did
           not
           think
           much
           the
           worse
           of
           themselves
           for
           it
           ,
           (
           provided
           that
           they
           did
           not
           use
           the
           name
           of
           God
           in
           it
           .
           )
        
         
           To
           avoid
           this
           therefore
           ,
           forbearing
           the
           name
           of
           God
           ,
           they
           used
           the
           names
           of
           other
           things
           ,
           infinitely
           below
           God
           ,
           and
           yet
           of
           no
           small
           esteem
           with
           them
           ,
           as
           by
           Heaven
           ,
           by
           the
           Earth
           ,
           Jerusalem
           ,
           the
           Temple
           ,
           the
           Altar
           ,
           &c.
           thinking
           by
           this
           shift
           ,
           if
           not
           to
           swear
           without
           sinning
           ,
           yet
           to
           extenuate
           the
           sin
           of
           Swearing
           .
        
         
           This
           device
           possibly
           they
           had
           from
           the
           Heathens
           ,
           who
           were
           wont
           to
           be
           very
           sparing
           in
           swearing
           by
           their
           Gods
           ,
           choosing
           rather
           to
           make
           their
           vain
           and
           light
           Oaths
           by
           such
           things
           as
           were
           obvious
           to
           them
           ,
           and
           present
           before
           them
           ;
           the
           Grecians
           said
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
           In
           like
           manner
           Philo
           reports
           of
           the
           
             Jews
             ,
             viz.
          
           That
           in
           swearing
           vain
           and
           customary
           Oaths
           ,
           they
           did
           it
           not
           by
           God
           ,
           but
           by
           Heaven
           ,
           by
           the
           Earth
           ,
           by
           
             Jerusalem
             ,
             &c.
          
           
        
         
           Though
           these
           forms
           and
           fashions
           of
           Swearing
           in
           use
           among
           the
           Jews
           were
           born
           with
           by
           those
           that
           read
           the
           Law
           unto
           them
           of
           old
           time
           ,
           yet
           
           did
           not
           that
           make
           them
           to
           be
           lawful
           ,
           therefore
           Christ
           being
           come
           to
           fulfil
           the
           Law
           ,
           utterly
           declares
           against
           them
           ,
           saying
           ,
           
             Swear
             not
             at
             all
             ,
             neither
             by
             Heaven
             ,
          
           &c.
           
           Swearing
           is
           the
           subject
           of
           the
           Text
           above
           written
           ,
           the
           lawfulness
           and
           unlawfulness
           whereof
           ,
           viz.
           in
           diverse
           respects
           ,
           I
           purpose
           (
           by
           Gods
           help
           )
           to
           deliver
           in
           two
           propositions
           ,
           whereof
           the
           one
           is
           exprest
           by
           the
           words
           of
           the
           aforementioned
           Text
           ,
           and
           the
           other
           by
           a
           just
           consequence
           to
           be
           deduced
           from
           them
           :
        
         
           The
           first
           proposition
           is
           ,
           That
           no
           manner
           of
           vain
           and
           light
           Swearing
           under
           what
           form
           or
           notion
           soever
           was
           or
           is
           tolerated
           by
           the
           Law
           of
           God
           ;
           In
           this
           sense
           it
           is
           that
           our
           Saviour
           (
           who
           is
           the
           best
           expounder
           of
           the
           Law
           )
           saith
           ,
           
             Swear
             not
             at
             all
          
           .
        
         
           The
           second
           Proposition
           is
           ,
           That
           the
           action
           of
           Swearing
           ,
           simply
           considered
           in
           it self
           ,
           without
           any
           evil
           circumstances
           to
           deprave
           it
           ,
           is
           no
           more
           forbidden
           unto
           us
           under
           the
           New
           Testament
           ,
           than
           it
           was
           heretofore
           unto
           the
           Jews
           under
           the
           Old.
           Our
           Saviour
           taketh
           not
           away
           Swearing
           it self
           ,
           but
           the
           abuse
           of
           it
           .
        
         
           Though
           of
           the
           first
           Proposition
           there
           needs
           little
           or
           nothing
           to
           be
           spoken
           (
           our
           Saviours
           words
           being
           so
           plain
           and
           peremptory
           )
           for
           proof
           of
           Doctrine
           ,
           yet
           may
           a
           few
           words
           be
           made
           of
           it
           ,
           by
           way
           of
           illustration
           ,
           and
           for
           instruction
           in
           righteousness
           .
           Thus
           therefore
        
         
           Calvin
           observeth
           ,
           That
           in
           all
           ages
           ,
           and
           in
           most
           Nations
           ,
           the
           generality
           of
           people
           are
           very
           apt
           to
           have
           an
           use
           ,
           and
           a
           custome
           of
           idle
           and
           vain
           Swearing
           ,
           such
           is
           their
           incogitancy
           that
           they
           do
           not
           duly
           weigh
           how
           great
           a
           crime
           it
           is
           to
           abuse
           the
           name
           of
           God
           ,
           and
           if
           herein
           (
           forbearing
           the
           name
           of
           God
           )
           they
           use
           the
           names
           of
           other
           things
           ,
           they
           are
           never
           the
           nearer
           to
           be
           quit
           from
           blame
           ;
           nay
           ,
           in
           so
           doing
           they
           commit
           two
           evils
           at
           once
           ,
           first
           they
           give
           to
           the
           creature
           the
           honour
           due
           to
           the
           Creator
           ;
           and
           then
           under
           the
           names
           and
           pretence
           of
           the
           creatures
           ,
           they
           abuse
           God
           himself
           ,
           it
           being
           impossible
           for
           us
           to
           swear
           by
           them
           without
           reflecting
           upon
           him
           :
           Saith
           St
           Augustine
           ,
           
             If
             a
             man
             swear
             by
             a
             stone
             ,
             and
             do
             it
             either
             vainly
             or
             falsly
             ,
             God
             is
             concerned
             in
             it
             ,
             the
             stone
             heareth
             not
             ,
             but
             God
             will
             punish
             the
             deceiver
             ,
             he
             will
             punish
             the
             profane
             Swearer
             .
          
        
         
           That
           God
           is
           abused
           under
           the
           name
           and
           pretence
           of
           his
           creatures
           ,
           when
           they
           are
           sworn
           by
           ,
           appears
           by
           our
           Saviour
           Christ
           ,
           both
           shewing
           how
           it
           is
           done
           ,
           and
           also
           giving
           a
           reason
           why
           it
           ought
           not
           to
           be
           done
           ;
           the
           manner
           how
           it
           is
           done
           ,
           he
           shews
           to
           be
           by
           Heaven
           ,
           by
           the
           Earth
           ,
           &c.
           
           The
           reason
           why
           this
           ought
           not
           to
           be
           done
           he
           giveth
           ,
           saying
           ,
           
             For
             Heaven
             is
             Gods
             Throne
             ,
             the
             Earth
             is
             his
             footstool
             ,
             &c.
             
          
        
         
           There
           is
           somewhat
           of
           this
           indirect
           and
           slight
           kind
           of
           Swearing
           yet
           among
           us
           notwithstanding
           the
           reformation
           of
           Religion
           ,
           and
           the
           light
           of
           the
           Gospel
           ,
           so
           clearly
           shining
           unto
           us
           ;
           to
           spare
           the
           name
           of
           God
           ,
           we
           
           Swear
           one
           while
           by
           one
           Saint
           ,
           and
           another
           while
           by
           another
           ;
           and
           sometimes
           we
           are
           so
           modest
           that
           to
           spare
           the
           Saints
           ,
           we
           Swear
           by
           inanimate
           things
           ,
           as
           may
           be
           by
           this
           Light
           ,
           by
           this
           Fire
           ,
           by
           this
           Cup
           ,
           by
           this
           Drink
           ,
           &c.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           just
           the
           heathenish
           kind
           of
           Swearing
           viz.
           by
           such
           things
           as
           are
           obvious
           to
           us
           ,
           and
           present
           before
           us
           :
        
         
           The
           Jews
           heretofore
           by
           the
           devices
           and
           shifts
           they
           used
           in
           Swearing
           instead
           of
           being
           able
           to
           delude
           the
           Law
           of
           God
           ,
           did
           onely
           shew
           themselves
           to
           be
           grosly
           ignorant
           in
           what
           they
           did
           ,
           so
           ignorant
           that
           our
           Saviour
           calls
           them
           fools
           ,
           and
           blind
           upon
           that
           account
           ,
           Matth.
           23.
           from
           ver
           .
           the
           16th
           to
           the
           22th
           .
           
             Wo
             unto
             you
             ,
             ye
             blind
             guides
             which
             say
             ,
             whosoever
             shall
             Swear
             by
             the
             Temple
             ,
             it
             is
             nothing
             ,
             but
             whosoever
             shail
             Swear
             by
             the
             Gold
             of
             the
             Temple
             ,
             he
             is
             a
             debter
             .
             Ye
             fools
             ,
             and
             blind
             :
             For
             whether
             is
             greater
             ,
             the
             Gold
             ,
             or
             the
             Temple
             that
             sanctifieth
             the
             Gold
             ?
             And
             whosoever
             shall
             Swear
             by
             the
             Altar
             ,
          
           &c.
           
           To
           level
           this
           comparison
           ,
           and
           to
           end
           the
           strife
           ,
           our
           Saviour
           saith
           ,
           
             Swear
             not
             at
             all
          
           .
        
         
           Wherefore
           do
           men
           indulge
           themselves
           this
           idle
           custom
           of
           Swearing
           ?
           what
           is
           it
           good
           for
           ?
           there
           is
           no
           man
           thought
           to
           speak
           less
           truth
           ,
           than
           he
           that
           hardly
           speaks
           any
           thing
           without
           an
           Oath
           ,
           such
           a
           one
           is
           ne'r
           the
           nearer
           to
           be
           trusted
           for
           being
           sworn
           :
           say'th
           Juvenal
           to
           such
           a
           one
           ,
           
             Quamvis
             jurato
             nolim
             tibi
             cedere
             testi
             ,
          
           for
           matter
           of
           trust
           it
           is
           as
           good
           for
           a
           man
           to
           say
           nothing
           ,
           as
           to
           swear
           every
           thing
           he
           saith
           .
        
         
           Sober
           men
           look
           not
           for
           Oaths
           one
           from
           another
           upon
           common
           occasions
           either
           of
           discourse
           ,
           or
           dealing
           ,
           ordinarily
           their
           communication
           is
           no
           more
           than
           yea
           ,
           and
           nay
           ;
           and
           when
           oaths
           are
           due
           from
           them
           ,
           though
           they
           pay
           them
           ,
           yet
           doe
           they
           it
           ,
           not
           without
           fear
           ,
           and
           trembling
           ;
           of
           very
           great
           weight
           and
           moment
           they
           think
           it
           to
           be
           for
           them
           solemnly
           to
           call
           upon
           God
           to
           be
           a
           witness
           to
           what
           they
           say
           .
        
         
           To
           be
           deter'd
           from
           prophane
           ,
           common
           and
           customary
           Oaths
           ,
           as
           also
           from
           indirect
           forms
           and
           fashions
           of
           Swearing
           ,
           let
           men
           consider
           how
           strictly
           our
           Saviour
           Christ
           doth
           sorbid
           them
           ,
           so
           strictly
           as
           to
           admit
           of
           no
           toleration
           of
           former
           times
           to
           prescribe
           for
           them
           ;
           
             Ye
             have
             heard
             that
             it
             hath
             been
             said
             by
             them
             of
             old
             time
             ,
          
           &c.
           
           
             But
             I
             say
             unto
             you
             ,
             Swear
             not
             at
             all
             .
          
           To
           this
           Prohibition
           so
           strict
           ,
           and
           Authentick
           ,
           our
           Saviour
           is
           pleased
           to
           give
           also
           a
           reason
           ,
           why
           such
           vain
           Swearing
           ought
           to
           be
           forborn
           ,
           
             viz
             :
             because
             it
             comes
             of
             Evil
             :
          
           it
           comes
           of
           Evil
           ,
           not
           single
           ,
           but
           double
           ,
           of
           Evil
           within
           us
           ,
           and
           from
           Evil
           without
           us
           ;
           from
           within
           us
           ,
           it
           comes
           of
           all
           manner
           of
           Licentiousness
           ,
           and
           unruliness
           of
           passion
           ,
           Pride
           ,
           Arrogance
           ,
           Presumption
           ,
           Irreverence
           towards
           God
           ,
           disdain
           towards
           Men
           ,
           Prophaneness
           ,
           Blasphemy
           ,
           &c.
           from
           without
           us
           ,
           it
           comes
           of
           the
           instigation
           of
           the
           Devil
           ,
           that
           evil
           one
           ,
           who
           desireth
           nothing
           more
           than
           the
           dishonouring
           of
           God
           ,
           and
           that
           by
           us
           Men
           ,
           for
           whom
           God
           hath
           done
           so
           much
           as
           nothing
           might
           be
           done
           more
           .
           The
           instigation
           of
           the
           Devil
           is
           apparent
           in
           this
           sin
           of
           
           Swearing
           ,
           so
           as
           hardly
           in
           any
           other
           sin
           so
           much
           ;
           It
           is
           a
           sin
           that
           is
           so
           directly
           against
           God
           that
           it
           seems
           to
           have
           no
           greater
           design
           than
           to
           abuse
           him
           to
           his
           face
           .
        
         
           If
           any
           man
           that
           is
           a
           Common
           swearer
           shall
           say
           that
           in
           Swearing
           he
           intends
           no
           such
           thing
           ;
           I
           would
           ask
           such
           a
           one
           ,
           why
           doth
           he
           Swear
           then
           ?
           is
           he
           so
           vain
           as
           to
           Swear
           intending
           nothing
           ?
           if
           he
           say
           he
           intends
           the
           confirmation
           of
           what
           he
           saith
           ,
           I
           would
           ask
           him
           again
           ,
           If
           he
           be
           of
           so
           little
           credit
           as
           to
           have
           need
           by
           Oath
           to
           confirm
           every
           word
           he
           speaks
           ,
           or
           doth
           he
           think
           those
           he
           converseth
           withall
           to
           be
           so
           like
           himself
           ,
           as
           not
           to
           trust
           him
           otherwise
           ?
        
         
           But
           it
           being
           no
           news
           for
           either
           prophane
           ,
           common
           and
           customary
           Swearing
           ,
           to
           be
           reprov'd
           ,
           or
           for
           indirect
           and
           devised
           forms
           and
           fashions
           of
           Oaths
           to
           be
           exposs'd
           ,
           I
           will
           dismiss
           them
           at
           present
           and
           apply
           my self
           to
           the
           second
           proposition
           ,
           wherein
           as
           there
           is
           much
           question
           made
           among
           us
           now
           adays
           ;
           so
           would
           it
           be
           worth
           while
           to
           render
           it
           (
           as
           it
           ought
           to
           be
           )
           viz.
           questionless
           :
           If
           men
           be
           scrupulous
           in
           
             Thesi
             ,
             viz.
          
           Whether
           it
           be
           lawful
           to
           Swear
           at
           all
           or
           not
           ,
           what
           shall
           they
           do
           in
           this
           or
           that
           particular
           that
           may
           require
           an
           oath
           ?
        
         
           The
           Second
           proposition
           therefore
           is
           ,
           That
           the
           Action
           of
           Swearing
           simply
           considered
           in
           it self
           without
           any
           evil
           circumstances
           to
           deprave
           it
           ,
           is
           no
           more
           forbidden
           unto
           us
           under
           the
           new
           Testament
           than
           it
           was
           heretofore
           to
           the
           Jews
           under
           the
           Old
           ,
           our
           Saviour
           takes
           not
           away
           Swearing
           it self
           ,
           but
           the
           abuse
           of
           it
           .
        
         
           From
           our
           Saviours
           words
           read
           so
           far
           as
           
             Swear
             not
             at
             all
          
           ,
           and
           no
           farther
           ,
           the
           Manichees
           long
           time
           ,
           the
           Anabaptists
           of
           late
           ,
           and
           a
           Sect
           of
           Gainsayers
           among
           us
           at
           present
           ,
           doe
           hold
           opinion
           ,
           that
           though
           Gods
           people
           heretofore
           under
           the
           old
           Testament
           might
           Swear
           upon
           just
           ,
           and
           weighty
           occasions
           ,
           yet
           Christians
           now
           under
           the
           new
           Testament
           may
           not
           Swear
           at
           all
           ,
           as
           if
           the
           one
           Testament
           did
           condemn
           the
           other
           ,
           and
           not
           (
           as
           the
           truth
           is
           )
           the
           latter
           expound
           the
           former
           .
        
         
           Under
           colour
           of
           these
           words
           of
           our
           Saviour
           partially
           taken
           and
           applied
           ,
           viz.
           reading
           ,
           
             Swear
             not
             all
          
           ,
           and
           leaving
           out
           the
           rest
           of
           the
           Text
           wherein
           our
           Saviour's
           sentence
           is
           contain'd
           ,
           they
           spare
           not
           to
           call
           into
           question
           the
           general
           practice
           of
           all
           Kingdoms
           ,
           States
           ,
           Policies
           ,
           Corporations
           ,
           and
           Societies
           throughout
           all
           Christendom
           ,
           in
           the
           constitutions
           whereof
           there
           is
           hardly
           any
           thing
           of
           moment
           wont
           to
           be
           established
           without
           an
           Oath
           .
        
         
           If
           according
           to
           their
           opinion
           ,
           Swearing
           be
           a
           thing
           that
           is
           ,
           simply
           and
           absolutely
           evil
           in
           it self
           ,
           then
           for
           us
           to
           say
           that
           Civil
           States
           and
           Policies
           cannot
           be
           maintained
           without
           it
           ,
           is
           no
           more
           excuse
           ,
           than
           to
           say
           that
           :
           Civil
           Policy
           and
           true
           Christianity
           cannot
           consist
           together
           .
        
         
         
           A
           thing
           that
           is
           absolutely
           sinful
           ,
           is
           not
           to
           be
           continued
           in
           ,
           no
           not
           ,
           though
           the
           world
           were
           to
           be
           preserved
           by
           it
           ,
           and
           absolutely
           sinful
           Swearing
           is
           ,
           if
           it
           be
           absolutely
           forbidden
           by
           Christ
           ;
           how
           therefore
           it
           is
           forbidden
           by
           him
           is
           the
           thing
           that
           is
           to
           be
           enquir'd
           into
           ,
           the
           sinding
           out
           whereof
           decides
           the
           Question
           .
        
         
           We
           see
           that
           this
           matter
           of
           Swearing
           is
           the
           Subject
           of
           one
           instance
           among
           divers
           more
           that
           our
           Saviour
           giveth
           to
           the
           Jews
           to
           shew
           how
           the
           Law
           of
           God
           was
           abus'd
           among
           them
           ;
           the
           occasion
           therefore
           of
           these
           words
           ,
           
             Swear
             not
             at
             all
          
           ,
           our
           Saviour
           took
           not
           from
           the
           Action
           of
           Swearing
           simply
           considered
           in
           it self
           ,
           but
           from
           the
           abuse
           of
           it
           among
           the
           Jews
           ;
           partly
           through
           vain
           and
           customary
           Oaths
           ,
           and
           partly
           through
           indirect
           and
           devised
           forms
           and
           fashions
           of
           Swearing
           .
        
         
           In
           the
           very
           action
           of
           Swearing
           they
           neither
           taught
           nor
           did
           otherwise
           than
           as
           God
           himself
           did
           expresly
           command
           ,
           or
           at
           least
           allow
           them
           to
           doe
           ,
           Deut.
           6.
           13.
           
           
             Thou
             shalt
             fear
             the
             Lord
             thy
             God
             and
             serve
             him
             ,
             and
             shalt
             Swear
             by
             his
             Name
             .
          
           From
           hence
           it
           must
           needs
           follow
           (
           our
           Saviours
           business
           in
           this
           Sermon
           being
           not
           to
           destroy
           ,
           but
           to
           reform
           ,
           and
           explain
           things
           )
           that
           he
           did
           not
           mean
           to
           take
           away
           Swearing
           it self
           ,
           but
           onely
           the
           abuse
           of
           it
           .
        
         
           That
           it
           was
           said
           by
           them
           of
           old
           time
           ,
           
             Thou
             shalt
             not
             forswear
             thy self
          
           ;
           it
           was
           right
           ,
           their
           fault
           was
           that
           they
           did
           not
           say
           also
           ,
           Thou
           shalt
           not
           swear
           at
           all
           by
           the
           Heaven's
           ,
           by
           the
           Earth
           &c.
           or
           use
           any
           other
           such
           indirect
           ,
           and
           devised
           kind
           of
           Swearing
           ;
           our
           Saviour
           blameth
           them
           not
           simply
           for
           Swearing
           ,
           but
           for
           Swearing
           in
           such
           manner
           as
           they
           did
           ,
           by
           Heaven
           ,
           by
           the
           Earth
           ,
           &c.
           a
           manner
           inconsistent
           with
           so
           holy
           and
           reverend
           a
           thing
           as
           the
           making
           Oath
           may
           be
           .
        
         
           Our
           Saviour
           in
           saying
           ,
           
             Swear
             not
             at
             all
             ,
             neither
             by
             Heaven
             ,
             nor
             by
             the
             Earth
             ,
             &c.
          
           doth
           no
           more
           take
           away
           all
           manner
           of
           Swearing
           from
           among
           Christians
           ,
           than
           he
           doth
           all
           manner
           of
           dominion
           and
           authority
           from
           among
           his
           Disciples
           in
           saying
           unto
           them
           that
           in
           the
           exercise
           of
           those
           things
           it
           should
           not
           be
           among
           them
           as
           it
           was
           among
           the
           Gentiles
           ,
           Matth.
           20.
           25
           ,
           26.
           
        
         
           There
           is
           a
           right
           manner
           of
           Swearing
           as
           well
           as
           a
           wrong
           ,
           a
           holy
           and
           reverend
           taking
           of
           Gods
           name
           ,
           as
           well
           as
           a
           taking
           of
           it
           in
           vain
           ;
           
             Swear
             not
             at
             all
          
           ,
           is
           not
           all
           that
           our
           Saviour
           saith
           in
           this
           matter
           ;
           if
           it
           were
           it
           would
           be
           the
           harder
           on
           our
           side
           :
           but
           that
           which
           he
           saith
           is
           ,
           
             Swear
             not
             at
             all
             ,
             neither
             by
             Heaven
             ,
             &c.
             
          
           Swear
           not
           at
           all
           as
           ye
           are
           wont
           to
           do
           ,
           viz.
           by
           the
           Creatures
           ,
           that
           among
           them
           ye
           make
           a
           difference
           ,
           as
           if
           it
           were
           a
           greater
           matter
           to
           Swear
           by
           one
           of
           them
           than
           by
           another
           ,
           is
           to
           no
           purpose
           ;
           I
           say
           unto
           you
           ,
           in
           this
           kind
           ,
           
             Swear
             not
             all
          
           .
        
         
           The
           sentence
           of
           our
           Saviour's
           speech
           is
           to
           forbid
           altogether
           such
           devised
           forms
           ,
           and
           fashions
           of
           Customary
           ,
           and
           vain
           swearing
           as
           were
           then
           
           in
           use
           among
           the
           Jews
           ,
           and
           might
           be
           afterwards
           among
           Christians
           ,
           if
           he
           did
           not
           forbid
           them
           .
        
         
           If
           our
           Saviour's
           sentence
           were
           full
           and
           whole
           in
           these
           words
           ,
           
             Swear
             not
             at
             all
          
           ,
           then
           wherefore
           doth
           he
           instance
           in
           such
           things
           as
           men
           were
           wont
           to
           make
           vain
           Oaths
           by
           ?
           If
           he
           meant
           that
           there
           should
           be
           no
           Swearing
           at
           all
           ,
           then
           wherefore
           serveth
           his
           instancing
           in
           particulars
           ,
           as
           by
           Heaven
           ,
           by
           the
           Earth
           ?
           &c.
           was
           not
           that
           to
           shew
           what
           manner
           of
           Oaths
           he
           would
           have
           to
           be
           forborn
           ?
           where
           care
           is
           taken
           for
           the
           reforming
           of
           the
           manner
           ,
           it
           implieth
           that
           the
           thing
           it self
           is
           left
           to
           stand
           .
        
         
           Certainly
           our
           Saviours
           sentence
           must
           needs
           go
           along
           with
           the
           instance
           that
           he
           giveth
           ,
           and
           what
           is
           't
           that
           he
           would
           have
           to
           be
           reform'd
           ,
           but
           that
           and
           the
           like
           manner
           of
           Swearing
           that
           he
           doth
           instance
           in
           ?
        
         
           A
           reformation
           is
           a
           taking
           away
           not
           of
           the
           substance
           of
           things
           ,
           but
           of
           such
           evil
           qualities
           and
           conditions
           of
           manners
           ,
           as
           have
           been
           brought
           in
           upon
           them
           ,
           our
           Saviour
           by
           the
           words
           above
           mentioned
           takes
           not
           away
           Swearing
           it self
           ,
           but
           only
           that
           which
           is
           faulty
           ,
           and
           frivolous
           in
           it
           ,
           he
           lets
           it
           be
           ,
           (
           as
           he
           doth
           in
           the
           case
           of
           Matrimony
           )
           as
           it
           was
           from
           the
           beginning
           ,
           but
           not
           as
           mens
           devices
           made
           it
           to
           be
           in
           process
           of
           time
           .
        
         
           If
           a
           Physician
           forbid
           his
           patient
           either
           to
           eat
           gross
           Meat
           ,
           or
           to
           drink
           Wine
           ,
           saying
           ,
           Neither
           eat
           gross
           Meat
           ,
           nor
           drink
           Wine
           at
           all
           ,
           doth
           he
           therefore
           forbid
           him
           altogether
           either
           to
           eat
           ,
           or
           to
           drink
           ?
           doth
           not
           his
           instancing
           in
           
             gross
             Meat
             ,
             and
             Wine
          
           ,
           imply
           that
           he
           leaveth
           him
           liberty
           to
           eat
           and
           drink
           otherwise
           ?
           restraining
           him
           only
           in
           those
           things
           that
           he
           doth
           instance
           in
           ,
           namely
           ,
           
             gross
             Meat
             ,
             and
             Wine
          
           .
        
         
           So
           here
           ,
           our
           Saviours
           instancing
           in
           what
           manner
           of
           Swearing
           is
           to
           be
           forborn
           ,
           implieth
           ,
           that
           Swearing
           it self
           is
           left
           to
           remain
           ,
           but
           of
           those
           several
           forms
           ,
           or
           fashions
           of
           Swearing
           devised
           by
           men
           ,
           there
           is
           not
           one
           allowed
           more
           than
           other
           ;
           to
           the
           utter
           undoing
           of
           all
           these
           our
           Saviour
           saith
           ,
           
             Swear
             not
             at
             all
          
           .
        
         
           Moreover
           ,
           let
           me
           compare
           this
           instance
           concerning
           Swearing
           ,
           with
           such
           instances
           of
           other
           things
           as
           our
           Saviour
           giveth
           to
           the
           Jews
           ,
           to
           shew
           how
           the
           Law
           of
           God
           was
           abus'd
           among
           them
           .
        
         
           The
           first
           is
           concerning
           murther
           ,
           
             Ye
             have
             heard
          
           (
           saith
           our
           Saviour
           )
           
             how
             it
             hath
             been
             said
             by
             them
             of
             old
             time
             ,
             Thou
             shalt
             not
             kill
             ,
             But
             I
             say
             unto
             you
             ,
             whosoever
             shall
             be
             angry
             with
             his
             Brother
             without
             a
             cause
             ,
             &c.
          
           if
           our
           Saviour
           had
           said
           whosoever
           shall
           be
           angry
           with
           his
           Brother
           (
           and
           no
           more
           )
           shall
           be
           in
           danger
           ,
           &c.
           we
           might
           think
           the
           very
           passion
           of
           anger
           to
           be
           forbidden
           quite
           ;
           but
           in
           saying
           ,
           
             Whosoever
             shall
             be
             angry
             with
             his
             Brother
             without
             a
             cause
             shall
             be
             in
             danger
             ,
             &c.
             
          
           We
           see
           that
           the
           prohibition
           lieth
           not
           against
           anger
           it self
           ,
           but
           against
           such
           anger
           as
           is
           without
           a
           cause
           .
        
         
           The
           passion
           of
           anger
           is
           as
           human
           as
           any
           other
           passion
           may
           be
           .
           A
           man
           may
           be
           angry
           so
           as
           not
           to
           sin
           in
           it
           ,
           saith
           the
           Apostle
           ,
           
             Be
             angry
             and
             sin
             not
          
           ;
           
           my
           Argument
           here
           hence
           is
           ,
           that
           as
           to
           be
           angry
           for
           just
           cause
           is
           no
           sin
           ,
           so
           neither
           is
           it
           to
           Swear
           upon
           just
           grounds
           ,
           and
           in
           a
           due
           manner
           .
        
         
           The
           second
           instance
           is
           in
           the
           case
           of
           Adultery
           ,
           saith
           our
           Saviour
           ,
           
             Ye
             have
             heard
             by
             them
             of
             old
             time
             ,
             Thou
             shalt
             not
             commit
             Adultery
             ,
          
           &c.
           
           
             But
             I
             say
             unto
             you
             ,
             Whosoever
             looketh
             on
             a
             woman
             to
             lust
             after
             her
             ,
          
           &c.
           
           To
           look
           on
           a
           woman
           simply
           considered
           in
           it self
           ,
           is
           no
           more
           harm
           than
           to
           look
           on
           some
           other
           thing
           ;
           the
           harm
           is
           to
           look
           on
           her
           so
           as
           to
           lust
           after
           her
           ,
           and
           that
           adulterously
           too
           .
           Now
           who
           knoweth
           not
           that
           our
           Saviour's
           restraint
           lieth
           not
           against
           that
           which
           is
           innocent
           ,
           but
           only
           against
           that
           which
           is
           harmful
           and
           evil
           ?
        
         
           The
           third
           instance
           is
           in
           the
           case
           of
           Divorcement
           ,
           wherein
           our
           Saviour
           saith
           ,
           
             It
             hath
             been
             said
             ,
             Whosoever
             shall
             put
             away
             his
             wife
             ,
             let
             him
             give
             her
             a
             bill
             of
             divorcement
             ;
             But
             I
             say
             unto
             you
             ,
             whosoever
             shall
             put
             away
             his
             wife
             ,
             saving
             for
             the
             cause
             of
             fornication
             ,
             causeth
             her
             to
             commit
             adultry
             ,
             &c.
             
          
        
         
           Here
           our
           Saviour
           doth
           not
           absolutely
           forbid
           men
           to
           put
           away
           their
           wives
           but
           to
           put
           them
           away
           in
           such
           manner
           as
           they
           were
           wont
           to
           do
           ,
           viz.
           lightly
           either
           for
           no
           cause
           at
           all
           ,
           or
           else
           for
           no
           such
           cause
           as
           might
           deserve
           unto
           their
           wives
           so
           great
           a
           discomfort
           ,
           &
           there
           being
           no
           such
           cause
           ,
           saving
           the
           cause
           of
           fornication
           ,
           our
           Saviour
           restrains
           it
           onely
           unto
           that
           .
        
         
           So
           then
           when
           as
           in
           the
           three
           instances
           going
           before
           ,
           our
           Saviour
           doth
           not
           abolish
           the
           things
           instanced
           in
           ,
           but
           restrain
           them
           ,
           forbidding
           them
           not
           absolutely
           but
           conditionally
           ,
           in
           divers
           respects
           binding
           and
           loosing
           the
           same
           thing
           ,
           the
           forbidding
           of
           that
           which
           is
           abusefull
           and
           evil
           ,
           always
           supposing
           ,
           the
           granting
           of
           that
           which
           is
           useful
           ,
           and
           good
           .
        
         
           What
           reason
           have
           we
           to
           understand
           him
           otherwise
           in
           this
           instance
           concerning
           Swearing
           ?
           he
           alloweth
           us
           to
           be
           angry
           ,
           but
           not
           without
           a
           cause
           ;
           to
           look
           on
           a
           woman
           ,
           but
           not
           to
           lust
           after
           her
           ;
           to
           put
           away
           wives
           ,
           but
           not
           except
           for
           the
           cause
           of
           fornication
           .
        
         
           So
           in
           this
           case
           of
           Swearing
           ,
           to
           swear
           idly
           ,
           vainly
           ,
           prophanely
           ,
           superstitiously
           ,
           rashly
           ,
           and
           inconsiderately
           ,
           as
           it
           is
           sinful
           and
           evil
           in
           it self
           ;
           So
           is
           it
           forbidden
           by
           our
           Saviour
           Christ
           :
           but
           to
           Swear
           by
           the
           name
           of
           God
           and
           in
           his
           fear
           ,
           soberly
           ,
           and
           judiciously
           ,
           either
           in
           an
           assertory
           Oath
           for
           the
           vindication
           of
           a
           truth
           ,
           and
           the
           decision
           of
           strife
           ,
           or
           in
           a
           promissory
           Oath
           for
           confirmation
           of
           faith
           giving
           ,
           and
           promise
           making
           ,
           this
           is
           usefull
           and
           good
           ,
           and
           therefore
           by
           our
           Saviour
           Christ
           it
           is
           left
           as
           supposed
           ,
           granted
           ,
           allow'd
           .
        
         
           That
           it
           is
           so
           ,
           appears
           ,
           in
           that
           our
           Saviour
           in
           this
           instance
           as
           in
           the
           rest
           is
           pleased
           to
           explain
           himself
           so
           far
           as
           to
           express
           what
           abuse
           it
           is
           that
           he
           would
           have
           to
           be
           reform'd
           ,
           namely
           to
           Swear
           by
           Heaven
           ,
           by
           the
           Earth
           or
           any
           other
           such
           Oath
           .
        
         
           Herewith
           doth
           altogether
           agree
           even
           
             in
             terminis
          
           that
           which
           St
           James
           writes
           ,
           Chap.
           the
           5.
           ver
           .
           12.
           saying
           ,
           
             Above
             all
             things
             my
             brethren
             ,
             Swear
             not
             ,
             
             neither
             by
             Heaven
             ,
             neither
             by
             the
             Earth
             ,
             neither
             by
             any
             other
             Oath
             ,
          
           (
           i.
           e.
           )
           of
           that
           kind
           ,
           form
           ,
           or
           manner
           ,
           
             But
             let
             your
             yea
             ,
             be
             yea
             ,
             and
             your
             nay
             ,
             nay
             ,
          
           (
           i.
           e.
           )
           let
           your
           speech
           be
           single
           ,
           without
           the
           addition
           of
           idle
           Oaths
           ;
           lest
           ye
           fall
           into
           Condemnation
           ,
           (
           i.
           e.
           )
           lest
           ye
           be
           found
           to
           sin
           against
           God
           ,
           and
           be
           convict
           thereof
           ;
           for
           idle
           Swearing
           ,
           such
           as
           that
           by
           the
           Creatures
           is
           ,
           is
           not
           a
           thing
           indifferent
           ,
           or
           an
           offence
           not
           to
           be
           taken
           notice
           of
           ,
           as
           ye
           may
           be
           apt
           to
           think
           it
           is
           .
        
         
           By
           St.
           James
           his
           delivering
           himself
           thus
           in
           the
           matter
           of
           Swearing
           ,
           almost
           in
           the
           very
           words
           of
           Christ
           ,
           and
           by
           our
           Saviours
           explaining
           himself
           as
           he
           doth
           ,
           I
           think
           that
           against
           mens
           partial
           application
           of
           the
           words
           ,
           
             Swear
             not
             at
             all
          
           ,
           reading
           them
           so
           far
           ,
           and
           no
           farther
           ,
           my
           proposition
           stands
           firm
           and
           sound
           ;
           viz.
           That
           the
           action
           of
           Swearing
           simply
           considered
           in
           it self
           without
           any
           evil
           circumstance
           to
           deprave
           it
           ,
           is
           no
           more
           forbidden
           unto
           us
           under
           the
           new
           Testament
           than
           it
           was
           unto
           the
           people
           of
           God
           under
           the
           Old.
           
        
         
           Our
           Saviour
           by
           expounding
           the
           Law
           took
           not
           away
           Swearing
           it self
           ,
           but
           the
           abuse
           of
           it
           .
        
         
           Our
           Saviours
           sentence
           endeth
           not
           at
           
             Swear
             not
             at
             all
          
           ;
           to
           look
           to
           making
           a
           sentence
           of
           our
           Saviours
           words
           without
           reading
           them
           along
           to
           
             by
             Heaven
             ,
             by
             the
             Earth
             &c
             ,
          
           I
           take
           to
           be
           great
           partialitie
           :
           a
           Comma
           is
           the
           utmost
           point
           that
           can
           be
           between
           these
           words
           ,
           and
           that
           not
           otherwise
           than
           because
           of
           the
           distinction
           following
           ,
           
             viz.
             neither
             by
             Heaven
             ,
             nor
             by
             the
             Earth
             ,
          
           &c.
           
        
         
           To
           make
           a
           sentence
           of
           the
           words
           
             Swear
             not
             at
             all
          
           ,
           without
           reading
           farther
           ,
           is
           a
           meer
           fallacy
           ,
           viz.
           of
           dividing
           those
           things
           that
           ought
           to
           be
           joyned
           together
           .
        
         
           Another
           argument
           yet
           I
           may
           draw
           from
           the
           Laws
           being
           altogether
           one
           and
           the
           same
           ,
           both
           before
           ,
           and
           after
           the
           coming
           of
           Christ
           :
           Our
           Saviour
           himself
           saith
           ,
           
             He
             came
             not
             to
             destroy
             the
             Law
             ,
          
           therefore
           it
           abides
           ;
           The
           old
           Commandment
           of
           the
           Law
           ,
           and
           the
           new
           Commandment
           of
           the
           Gospel
           is
           but
           one
           and
           the
           same
           Commandment
           ,
           1
           Joh.
           2.
           7.
           8.
           
        
         
           Our
           Saviour
           came
           to
           fulfil
           the
           Law
           ;
           Whereas
           it
           had
           been
           said
           by
           them
           of
           old
           time
           ,
           
             Thou
             shalt
             not
             forswear
             thy self
          
           ,
           &c.
           our
           Saviour
           saith
           not
           ,
           But
           I
           say
           unto
           you
           ,
           thou
           shalt
           forswear
           thy self
           ,
           that
           had
           been
           to
           destroy
           the
           Law
           indeed
           ;
           He
           leaveth
           that
           to
           stand
           ,
           and
           addeth
           unto
           it
           that
           which
           should
           have
           been
           also
           said
           ,
           namely
           ,
           neither
           shalt
           thou
           Swear
           vainly
           at
           all
           ,
           no
           though
           it
           were
           but
           indirectly
           (
           i.
           e.
           )
           not
           by
           God
           himself
           ,
           but
           by
           Heaven
           ,
           by
           the
           Earth
           ,
           &c.
           this
           indirect
           kind
           of
           Swearing
           the
           Jews
           devised
           on
           purpose
           to
           favour
           their
           fond
           humour
           of
           Swearing
           ,
           so
           as
           to
           make
           of
           it
           but
           a
           light
           thing
        
         
           Saith
           Calvin
           ,
           the
           whole
           Law
           agreeth
           with
           the
           Gospel
           both
           in
           condemning
           the
           same
           vices
           ,
           and
           also
           in
           commanding
           the
           same
           vertues
           .
        
         
         
           It
           was
           the
           part
           of
           the
           Messias
           at
           his
           coming
           ,
           to
           take
           away
           nothing
           of
           the
           Moral
           Law
           ,
           but
           to
           explain
           ,
           to
           reform
           ,
           and
           to
           restore
           it
           in
           all
           things
           .
           Saith
           Ireneus
           ,
           Christ
           fulfilled
           the
           Natural
           and
           Moral
           things
           of
           the
           Law
           ,
           by
           setting
           them
           out
           more
           clearly
           and
           fully
           than
           they
           were
           before
           :
           and
           saith
           St.
           Hierom
           ,
           even
           as
           a
           Painter
           in
           making
           a
           Picture
           ,
           by
           making
           a
           second
           draught
           doth
           not
           blot
           out
           the
           first
           ,
           but
           illustrate
           and
           make
           it
           plain
           ;
           no
           more
           doth
           our
           Saviour
           Christ
           in
           what
           he
           doth
           by
           the
           Law
           ,
           it
           is
           still
           the
           same
           Law
           for
           him
           ,
           only
           it
           is
           more
           fully
           and
           amply
           set
           forth
           by
           him
           as
           in
           a
           second
           Edition
           .
        
         
           I
           contract
           my
           Argument
           into
           an
           Enthymeme
           thus
           ,
           viz.
           To
           Swear
           by
           the
           God
           of
           Heaven
           and
           Earth
           was
           allowed
           by
           the
           Law
           ,
           unto
           the
           people
           of
           God
           of
           old
           time
           as
           a
           thing
           natural
           and
           moral
           ,
           (
           they
           being
           duly
           called
           unto
           it
           ,
           )
           therefore
           it
           is
           allowed
           unto
           us
           in
           like
           manner
           .
        
         
           From
           whence
           had
           Abraham
           his
           warrant
           to
           Swear
           his
           Servant
           ?
           was
           it
           not
           from
           Nature
           ?
           (
           such
           Swearing
           being
           a
           natural
           worshipping
           of
           God
           )
           the
           like
           may
           be
           said
           of
           Abraham
           Swearing
           to
           Abimelech
           :
           of
           Abimelech
           also
           and
           Isaac
           swearing
           each
           to
           other
           ,
           of
           Jacob
           swearing
           to
           
             Laban
             ,
             &c.
          
           
        
         
           I
           presume
           the
           Arguments
           I
           have
           used
           hitherto
           may
           pass
           for
           demonstrative
           ,
           what
           I
           shall
           add
           ,
           shall
           be
           but
           illustrative
           ,
           viz.
           Arguments
           taken
           from
           things
           so
           familiar
           ,
           that
           the
           consequence
           of
           them
           is
           easy
           ,
           and
           the
           deduction
           manifest
           .
           As
           thus
           ,
        
         
           If
           the
           action
           of
           Swearing
           were
           a
           thing
           that
           were
           simply
           evil
           ,
           then
           should
           not
           the
           Angels
           be
           made
           to
           do
           it
           ,
           as
           is
           done
           Rev.
           10.
           5
           ,
           6.
           much
           less
           would
           God
           himself
           do
           it
           ,
           as
           is
           done
           ,
           Heb.
           7.
           21.
           
           And
           what
           did
           our
           Saviour
           when
           the
           High
           Priest
           adjured
           him
           by
           the
           living
           God
           to
           tell
           whether
           he
           were
           the
           Christ
           ,
           the
           Son
           of
           the
           Blessed
           ,
           yea
           or
           not
           ?
           did
           he
           refuse
           to
           submit
           to
           this
           adjuration
           ,
           or
           did
           he
           make
           direct
           and
           plain
           answer
           to
           what
           was
           thus
           rigorously
           demanded
           of
           him
           ?
        
         
           Among
           the
           Jews
           ,
           the
           person
           that
           was
           adjured
           thought
           himself
           as
           much
           concerned
           ,
           as
           if
           he
           had
           taken
           an
           Oath
           ,
           and
           indeed
           in
           effect
           what
           was
           or
           is
           it
           less
           ?
           Our
           Saviour
           therefore
           having
           held
           his
           peace
           otherwise
           ,
           (
           even
           unto
           Pilates
           wonder
           )
           yet
           when
           by
           the
           High-priest
           he
           was
           adjur'd
           by
           God
           ,
           he
           made
           answer
           straight
           ,
           Matth.
           26.
           63
           ,
           64.
           
        
         
           What
           shall
           we
           think
           of
           St.
           Paul
           ,
           who
           in
           his
           Epistle
           to
           the
           Romans
           to
           assure
           them
           that
           he
           did
           alwayes
           make
           mention
           of
           them
           in
           his
           prayers
           ,
           takes
           God
           to
           witness
           ,
           saying
           ,
           
             For
             God
             is
             my
             Witness
             ,
             Rom.
          
           1.
           9.
           and
           2Cor
           .
           1.
           23.
           
           
             I
             call
             God
             for
             a
             record
             upon
             my
             Soul
             :
          
           and
           Gal.
           1.
           20
           he
           saith
           ,
           
             Before
             God
             I
             lye
             not
          
           .
        
         
           Now
           whereas
           St
           Paul
           Swears
           not
           but
           in
           things
           of
           a
           Spiritual
           concern
           ,
           there
           have
           been
           those
           (
           and
           those
           good
           men
           too
           )
           that
           would
           restrain
           the
           lawfulness
           of
           swearing
           only
           unto
           things
           of
           that
           nature
           ,
           urging
           that
           things
           temporal
           and
           carnal
           ,
           (
           the
           things
           wherein
           we
           are
           so
           fond
           of
           
           having
           propriety
           ,
           and
           about
           the
           which
           we
           are
           so
           apt
           to
           strive
           )
           are
           not
           worth
           so
           great
           a
           confirmation
           as
           an
           Oath
           may
           be
           :
           In
           favour
           of
           this
           they
           quoted
           some
           words
           spoken
           by
           St.
           Augustine
           ,
           and
           they
           might
           the
           like
           spoken
           by
           St.
           Hierom
           ,
           St.
           Basil
           ,
           and
           many
           others
           ;
           good
           men
           have
           been
           always
           very
           precise
           to
           forbid
           all
           lightness
           and
           easiness
           of
           Swearing
           .
        
         
           Swearing
           by
           the
           Creatures
           they
           would
           have
           to
           be
           none
           at
           all
           ,
           and
           for
           the
           Creatures
           
             (
             i.
             e.
          
           )
           for
           our
           Rights
           and
           interests
           in
           them
           ,
           they
           would
           have
           Swearing
           to
           be
           as
           seldom
           ,
           and
           as
           sparing
           as
           may
           be
           ,
           and
           in
           this
           we
           subscribe
           unto
           them
           ;
           yea
           ,
           I
           hold
           that
           a
           Christian
           ought
           to
           chuse
           to
           sustain
           some
           loss
           and
           damage
           ,
           rather
           than
           to
           save
           it
           by
           the
           taking
           of
           an
           Oath
           .
        
         
           What
           St.
           Paul
           to
           the
           Corinthians
           saith
           ,
           concerning
           going
           to
           Law
           ,
           the
           same
           may
           not
           unaptly
           be
           applyed
           also
           to
           this
           matter
           of
           swearing
           ,
           (
           which
           is
           a
           thing
           that
           doth
           necessarily
           accompany
           the
           other
           )
           concerning
           going
           to
           Law
           ,
           he
           saith
           ,
           
             why
             do
             ye
             not
             rather
             take
             wrong
             ?
          
           &c.
           It
           is
           rather
           ,
           the
           Apostle
           saith
           ,
           not
           altogether
           .
        
         
           My
           second
           Argument
           for
           illustration
           is
           ,
           That
           by
           Swearing
           upon
           just
           grounds
           ,
           and
           in
           due
           manner
           such
           as
           is
           prescribed
           ,
           Jerem.
           4.
           2.
           
           
             Glory
             is
             given
             unto
             God.
          
           
        
         
           Glory
           is
           given
           unto
           God
           ,
           when
           his
           properties
           of
           omniscience
           ,
           omnipresence
           ,
           omnipotence
           ,
           a
           perfect
           love
           of
           truth
           ,
           and
           hatred
           of
           falsehood
           are
           ascribed
           unto
           him
           ,
           and
           declared
           of
           him
           ,
           all
           which
           is
           done
           when
           we
           solemnly
           call
           upon
           him
           to
           be
           witness
           unto
           that
           which
           we
           have
           occasion
           to
           say
           ,
           in
           something
           that
           is
           either
           secret
           or
           doubtful
           unto
           men
           ,
           and
           therefore
           questionable
           so
           far
           ,
           that
           the
           debate
           ceaseth
           not
           until
           his
           holy
           and
           blessed
           name
           be
           interposed
           ,
           the
           which
           thing
           doing
           ,
           must
           necessarily
           put
           an
           end
           to
           that
           strife
           ,
           Exod
           20.
           11.
           
           This
           Text
           is
           quoted
           Heb.
           6.
           16.
           like
           as
           also
           that
           of
           the
           Prophet
           
             Isaiah
             ,
             Phil.
          
           2.
           viz.
           
             That
             every
             Tongue
             shall
             confess
          
           ,
           or
           Swear
           
             unto
             God
          
           ;
           every
           Tongue
           ,
           
             (
             i.
             e.
          
           )
           of
           every
           Nation
           ,
           and
           of
           every
           Generation
           .
        
         
           That
           to
           swear
           by
           God
           was
           not
           peculiar
           to
           the
           Jews
           ,
           so
           as
           to
           end
           with
           their
           Policy
           or
           Commonweal
           ,
           but
           to
           last
           and
           be
           among
           the
           Nations
           when
           they
           should
           convert
           and
           turn
           to
           the
           true
           God
           ,
           appears
           ,
           Jer.
           4.
           2.
           in
           the
           latter
           part
           of
           the
           Verse
           .
        
         
           There
           is
           nothing
           of
           the
           ceremonial
           Law
           in
           this
           matter
           of
           Swearing
           ,
           no
           nor
           yet
           of
           the
           judicial
           Law
           ,
           in
           any
           thing
           that
           was
           proper
           unto
           the
           Jews
           ,
           for
           what
           either
           cause
           or
           need
           had
           they
           to
           make
           use
           of
           it
           then
           ,
           more
           than
           we
           have
           now
           ?
           To
           them
           it
           was
           a
           special
           method
           of
           giving
           glory
           to
           God
           ,
           and
           so
           it
           is
           to
           us
           ;
           to
           them
           it
           was
           an
           end
           of
           strife
           ,
           and
           so
           it
           is
           unto
           us
           .
        
         
           There
           is
           nothing
           among
           men
           more
           sacred
           ,
           reverend
           and
           holy
           than
           an
           Oath
           duely
           taken
           and
           kept
           :
           The
           Religion
           and
           Conscience
           of
           Swearing
           
           is
           many
           times
           in
           the
           Holy
           Scripture
           synechdochically
           taken
           for
           the
           whole
           summ
           of
           Gods
           Worship
           and
           Service
           .
           Jerem.
           4.
           2.
           
           Psal
           .
           63.
           and
           Isaiah
           45.
           23.
           
        
         
           Here
           it
           may
           be
           objected
           ,
           That
           if
           that
           which
           we
           call
           just
           and
           lawful
           Swearing
           be
           a
           worshipping
           ,
           or
           a
           service
           doing
           to
           God
           ,
           then
           the
           oftner
           it
           is
           done
           the
           better
           ,
           we
           cannot
           call
           upon
           God
           in
           prayer
           ,
           praise
           and
           thanksgiving
           too
           often
           ,
           therefore
           neither
           can
           we
           Swear
           too
           oft
           ,
           for
           that
           also
           is
           a
           calling
           upon
           God
           ,
           and
           that
           so
           as
           to
           give
           Glory
           unto
           him
           .
        
         
           To
           this
           I
           answer
           ,
           By
           denying
           the
           Consequence
           ,
           viz.
           that
           though
           Swearing
           after
           a
           due
           manner
           be
           a
           worshipping
           of
           God
           ,
           yet
           doth
           it
           not
           follow
           that
           therefore
           the
           oftner
           Swearing
           is
           used
           ,
           the
           better
           :
           My
           reason
           for
           this
           is
           ,
           That
           as
           things
           are
           not
           to
           be
           done
           ,
           but
           according
           as
           occasions
           are
           given
           for
           them
           ,
           and
           there
           being
           not
           like
           occasions
           for
           Swearing
           ,
           as
           are
           for
           Praying
           and
           Praising
           ,
           it
           cannot
           be
           inferred
           of
           the
           one
           ,
           as
           of
           the
           other
           ,
           viz.
           That
           the
           oftner
           it
           is
           done
           ,
           the
           better
           .
        
         
           The
           occasions
           for
           prayer
           and
           praise
           are
           continual
           ,
           and
           they
           meet
           to
           be
           done
           upon
           every
           occasion
           ;
           but
           with
           swearing
           it
           is
           not
           so
           ,
           the
           occasions
           for
           it
           are
           but
           rare
           and
           seldom
           ,
           nor
           yet
           is
           it
           meet
           to
           be
           done
           upon
           every
           occasion
           .
        
         
           In
           every
           need
           a
           man
           may
           pray
           ,
           and
           for
           every
           benefit
           he
           ought
           to
           praise
           and
           give
           thanks
           ,
           
             Pray
             alwayes
             ,
             and
             in
             all
             things
             give
             thanks
             ,
          
           1
           Thes
           .
           5.
           17
           ,
           18.
           
           But
           as
           for
           swearing
           ,
           it
           is
           possible
           a
           man
           may
           lead
           so
           private
           and
           quiet
           an
           estate
           of
           life
           ,
           as
           not
           to
           have
           such
           an
           occasion
           for
           Swearing
           ,
           as
           may
           make
           it
           lawful
           ,
           in
           all
           his
           days
           .
        
         
           God
           is
           not
           honoured
           by
           our
           swearing
           ,
           but
           when
           it
           is
           done
           in
           such
           a
           matter
           ,
           and
           in
           such
           a
           case
           ,
           as
           may
           both
           deserve
           ,
           and
           have
           need
           of
           so
           great
           a
           Test
           as
           an
           appeal
           to
           be
           made
           unto
           him
           ,
           who
           is
           over
           all
           from
           the
           beginning
           ,
           and
           before
           whom
           are
           all
           the
           wayes
           of
           men
           open
           and
           manifest
           ;
           an
           approver
           of
           the
           truth
           ,
           and
           a
           revenger
           of
           falshood
           and
           wrong
           .
        
         
           I
           would
           ask
           those
           that
           are
           against
           all
           manner
           of
           Swearing
           ,
           that
           whereas
           our
           Saviour
           in
           the
           close
           of
           his
           speech
           concerning
           Swearing
           saith
           ,
           
             But
             let
             your
             communication
             be
             yea
             ,
             yea
             ,
             nay
             ,
             nay
             ,
             for
             whatsoever
             is
             more
             than
             these
             cometh
             of
             evil
          
           ;
           doth
           he
           say
           this
           in
           opposition
           to
           swearing
           by
           the
           Heaven
           ,
           by
           the
           Earth
           ,
           and
           other
           such
           indirect
           Oaths
           ?
           or
           doth
           he
           say
           it
           against
           all
           manner
           of
           Swearing
           whatsoever
           ?
           if
           they
           say
           the
           former
           ,
           then
           the
           difference
           b●tween
           us
           and
           them
           is
           at
           an
           end
           ,
           for
           we
           say
           so
           too
           .
           But
           if
           they
           say
           the
           latter
           ,
           then
           how
           cometh
           it
           to
           pass
           ,
           that
           our
           Saviours
           own
           communication
           was
           more
           than
           that
           ,
           viz.
           more
           than
           yea
           and
           nay
           ,
           for
           sometimes
           he
           used
           asseverations
           ,
           and
           those
           not
           single
           ,
           but
           double
           ,
           saying
           ,
           
             Verily
             ,
             verily
             ,
             I
             say
             unto
             you
             :
             viz.
          
           when
           the
           
           matter
           propounded
           by
           him
           did
           require
           more
           than
           ordinary
           heed
           to
           be
           given
           unto
           it
           .
        
         
           I
           demand
           ,
           were
           our
           Saviours
           asseverations
           of
           
             verily
             ,
             verily
          
           ,
           needful
           in
           such
           a
           case
           ,
           or
           were
           they
           not
           ?
           If
           the
           opponents
           say
           they
           were
           needful
           ,
           then
           will
           I
           infer
           that
           bare
           yea
           and
           nay
           ,
           being
           not
           sufficient
           upon
           some
           occasions
           ,
           for
           our
           Saviours
           own
           communication
           ,
           how
           much
           less
           may
           they
           be
           for
           ours
           ?
           If
           they
           say
           they
           were
           not
           needful
           ,
           then
           how
           will
           they
           save
           themselves
           from
           charging
           our
           Saviours
           communication
           with
           having
           more
           in
           it
           than
           it
           ought
           to
           have
           ?
        
         
           My
           third
           Argument
           for
           illustration
           I
           take
           from
           a
           known
           Maxim
           of
           the
           Decalogue
           ,
           viz.
           That
           every
           such
           precept
           as
           is
           expresly
           affirmative
           ,
           doth
           implicitely
           contain
           in
           it
           the
           negative
           of
           that
           which
           it
           doth
           affirm
           ,
           and
           so
           on
           the
           contrary
           .
           My
           Argument
           here-hence
           is
           ,
           that
           as
           the
           third
           Commandment
           being
           a
           negative
           Precept
           ,
           doth
           expresly
           forbid
           the
           taking
           of
           Gods
           name
           in
           vain
           ,
           so
           doth
           it
           implicitly
           command
           the
           taking
           of
           it
           so
           ,
           as
           that
           God
           may
           be
           magnified
           and
           honoured
           thereby
           .
           Parallel
           to
           this
           is
           the
           ninth
           Commandment
           ,
           which
           also
           being
           expresly
           negative
           ,
           as
           it
           forbids
           to
           bear
           false
           witness
           against
           our
           Neighbour
           ;
           so
           doth
           it
           implicitly
           command
           us
           to
           bear
           true
           witness
           ,
           either
           for
           him
           or
           against
           him
           according
           as
           he
           giveth
           occasion
           .
        
         
           This
           also
           seems
           to
           include
           in
           it
           somewhat
           of
           an
           Argument
           to
           prove
           not
           only
           the
           lawfulness
           ,
           but
           also
           an
           expediency
           in
           some
           cases
           of
           making
           Oaths
           .
           To
           bear
           witness
           to
           the
           truth
           is
           a
           thing
           that
           is
           expedient
           ,
           yea
           ,
           necessary
           to
           be
           done
           .
           
             A
             true
             Witness
             delivereth
             Souls
          
           ,
           Prov.
           14.
           25.
           
           
             Shall
             I
             forbear
             to
             deliver
             Souls
             ,
             (
             i.
             e.
             )
          
           To
           save
           mens
           lives
           for
           want
           of
           taking
           an
           Oath
           ,
           without
           the
           which
           my
           testimony
           may
           not
           be
           received
           in
           Law
           ,
           so
           as
           to
           put
           an
           end
           to
           strife
           ?
           And
           yet
           notwithstanding
           my
           asserting
           the
           lawfulness
           of
           making
           Oath
           ,
           yea
           ,
           and
           of
           waging
           Law
           too
           ,
           upon
           just
           and
           necessary
           occasions
           .
           I
           will
           confess
           again
           and
           again
           ,
           that
           it
           behoveth
           Christians
           to
           be
           meek
           Spirited
           ,
           quietly
           disposed
           ,
           yea
           to
           study
           to
           be
           quiet
           :
           Saith
           St.
           
             Paul
             ,
             If
             it
             be
             possible
             ,
             and
             as
             much
             as
             lyeth
             in
             you
             ,
             live
             peaceably
             with
             all
             men
          
           ;
           he
           doth
           not
           simply
           and
           absolutely
           say
           ,
           
             live
             peaceably
          
           ,
           &c.
           
           
             But
             if
             it
             be
             possible
             ,
             and
             as
             much
             as
             lyeth
             in
             you
             ,
             Rom.
          
           12.
           18.
           
        
         
           It
           behoveth
           a
           Christian
           to
           take
           some
           wrong
           ,
           rather
           than
           either
           go
           to
           Law
           ,
           or
           make
           Oath
           upon
           every
           light
           occasion
           ;
           yea
           ,
           in
           matters
           of
           weight
           ,
           let
           him
           not
           vindicate
           himself
           by
           these
           means
           (
           as
           just
           and
           as
           lawful
           as
           they
           be
           )
           until
           he
           hath
           used
           all
           the
           means
           of
           patience
           and
           forbearance
           that
           may
           be
           .
        
         
           If
           in
           this
           case
           I
           should
           recommend
           to
           the
           practice
           of
           the
           men
           of
           this
           Generation
           ,
           our
           Saviours
           Method
           prescribed
           Matth.
           18.
           
           I
           should
           not
           be
           heard
           at
           all
           ,
           nevertheless
           I
           will
           mention
           it
           ;
           as
           thus
           ,
           namely
           ,
           That
           the
           injured
           person
           do
           tell
           his
           offending
           brother
           his
           fault
           in
           private
           ,
           if
           that
           
           avail
           not
           ,
           then
           that
           he
           take
           unto
           him
           one
           or
           two
           more
           ;
           and
           if
           that
           will
           not
           do
           ,
           then
           that
           he
           tell
           the
           Church
           ;
           and
           if
           after
           all
           this
           the
           offender
           still
           remain
           refractory
           ,
           our
           Saviours
           Sentence
           is
           ,
           That
           he
           be
           no
           more
           regarded
           than
           a
           Heathen
           man
           ,
           or
           a
           Publican
           ,
           and
           why
           should
           not
           a
           man
           go
           to
           Law
           with
           such
           a
           one
           ,
           there
           being
           no
           expectation
           left
           him
           of
           coming
           by
           his
           right
           by
           any
           other
           means
           ?
           nay
           ,
           what
           shall
           a
           man
           do
           in
           such
           a
           case
           but
           seek
           his
           remedy
           where
           God
           hath
           ordained
           it
           for
           him
           ,
           namely
           from
           the
           Magistrate
           ?
           
             The
             powers
             that
             be
             ,
             are
             ordained
             of
             God.
          
           Rom.
           13.
           1.
           
        
         
           Is
           the
           Magistrate
           Gods
           Minister
           ordained
           unto
           him
           for
           good
           ,
           and
           shall
           not
           he
           make
           use
           of
           him
           for
           his
           protection
           ?
        
         
           Christianity
           is
           not
           a
           destruction
           to
           Magistracy
           and
           civil
           policy
           ,
           but
           rather
           a
           help
           and
           an
           ease
           unto
           them
           ,
           Christians
           being
           so
           moderate
           about
           their
           concerns
           ,
           and
           walking
           by
           such
           rules
           of
           forbearance
           that
           they
           molest
           them
           not
           with
           Complaints
           and
           Suits
           ,
           either
           causless
           ,
           or
           needless
           .
        
         
           Moreover
           ,
           Christianity
           doth
           not
           forbid
           men
           to
           have
           any
           thing
           of
           their
           own
           ,
           but
           only
           requires
           them
           to
           be
           moderate
           about
           what
           they
           have
           ;
           though
           St.
           Paul
           made
           no
           more
           reckoning
           of
           carnal
           and
           earthly
           things
           than
           of
           dung
           ,
           in
           comparison
           of
           his
           having
           Christ
           ,
           yet
           did
           he
           not
           renounce
           all
           manner
           of
           propriety
           in
           them
           to
           himself
           ,
           much
           less
           did
           he
           enjoin
           it
           unto
           others
           ,
           but
           upon
           occasion
           ,
           he
           saith
           ,
           that
           he
           did
           labour
           with
           his
           hands
           thereby
           to
           get
           his
           living
           ;
           which
           implyeth
           that
           he
           held
           a
           propriety
           in
           what
           he
           did
           earn
           and
           get
           ;
           and
           for
           matter
           of
           Right
           ,
           he
           saith
           ,
           that
           he
           had
           power
           to
           forbear
           working
           ,
           and
           yet
           to
           eat
           and
           drink
           nevertheless
           ,
           which
           implyeth
           that
           he
           held
           a
           Right
           for
           him
           to
           live
           by
           his
           Ministry
           .
        
         
           And
           for
           suffering
           ,
           as
           constant
           as
           he
           was
           to
           endure
           ,
           he
           neither
           neglected
           nor
           disdained
           to
           save
           himself
           by
           such
           means
           as
           he
           might
           use
           ,
           without
           offending
           God
           :
           To
           avoid
           going
           to
           Jerusalem
           there
           to
           be
           judged
           before
           Festus
           ,
           by
           whom
           and
           in
           which
           place
           he
           was
           sure
           to
           perish
           ,
           he
           appealed
           unto
           Casar
           ,
           and
           that
           very
           resolutely
           ,
           saying
           ,
           
             No
             man
             may
             deliver
             me
             unto
             them
             ,
             viz.
          
           unto
           the
           Jews
           ,
           
             I
             appeal
          
           ,
           &c.
           Acts
           25.
           11.
           
        
         
           FINIS
           .