Propositions and Principles of Divinity Disputed, Section 31
PRINCIPLES VPONUPON THE THIRD COMMAVNDEMENT OF GODS LAVVE. XXXI.
1 THe end and the ſcoape of this third commandement, is to ſhew what reuerence is due vntounto God in the conuerſation of mans ſocietie, the which wee are bound to referre vntounto the glorie of God, as vntounto the chiefeſt end thereof.
2 Now this is ſet downe by the contraries: for the contrarie of that which is forbidden, is heere commaunded.
3 And it ſeemed to be more meet, that this commaundement ſhould bee vttered, rather in the forme of forbidding, then commanding: bicauſe that is not alwaies neceſſarie to bee doone, which is heere commanded in ſpeciall: whereas that which is here forbidden, is alwaies vnlawful.
4 The name of God here ſpoken of, is not to be reſtrained to ſome one certaine title or ſyllable; but it comprehendeth whatſoeuer may bee ſpoken concerning God, or doth belong vntounto his knowledge and glorie.
5 In ſumme therefore, we are commanded in this precept, (by ſetting downe the part for the whole) in all our walking in this life, to hauehave the glorie of God before our eies; and therefore, heere is forbidden whatſoeuer, either directlie or indirectlie, either vnwittinglie or purpoſely redoundeth vntounto his diſhonor.
6 To take the name of GOD, is to make mention of his name; the which thing, the Lorde forbidding to bee done raſhly, or for a matter of ſmal value, or vnreuerently, he dooth much more condemne, whatſoeuer is a greater offence then raſhnes, or want of reuerence.
7 All abuſe therefore of Gods word, in the deluſion of witcheries and enchauntments, and ſuch like ſinnes, are eſpecially condemned in this commaundement, as thinges moſt execrable.
8 Now the eſpeciall thing forbidden in this commandement, is euerie abuſe of an oath.
9 We make an oath, to be an inuocation of God, both as a witnes, and as a reuenger; wherein that it may be lawfull, there are three things required; to wit, truth, juſtice, and judgement.
10 Trueth chargeth vsus, that whatſoeuer is affirmed or denied by an oath, it be certainly & trulie affirmed or denied; and brieflie, whatſoeuer wee promiſe, be without all deceit, vprightly promiſed.
11 Iuſtice commandeth, firſt that that be juſt which is promiſed; that is, that it bee agreeable vntounto the reuealed will of God. Secondlie, that the cauſe of the oath bee juſt.
12 Iudgement requireth, that an oath be demaunded, and yeelded with great circumſpection, and that a preciſe conſideration be had, both of the matter whereof the oath is taken, and alſo, of the perſon that ſweareth.
13 A juſt cauſe of an oath is, either when the glorie of God is called in queſtion, and ſo the greatnes of the matter doth craue it of vsus, or when our owne ſaluation, or our neighbors doth require it, or when ſome outward matter of great waight doth driue vsus therevnto, or when the caſe ſtandeth, that by it wee may lawfully auoyde ſome priuate or publicke dammage: when the aſſurance of ſome promiſes of great moment, or to bee ſhort: when the Magiſtrate doth craue a lawfull oath at our hands in a juſt matter.
14 An oth taken, either to perform thoſe things, which God, and the publicke lawes that are good doth forbid, or to leaue vndone thoſe things, which we owe vntounto God and our neighbour, either by reaſon of our generall or particular calling, both priuate and publicke, is not to be fulfilled: Yet is not hee to be excuſed before GOD and his Church, which taketh ſuch an oath.
15 An oath yeelded by them, that are not able to diſcerne, whether they doe well or not, as by one that is mad or phranticke, by a childe: or by thoſe that hauehave no power to binde them ſelues; as by Pupilles and Wardes, or thoſe that are at the gouernement of their Parents or Maiſters, and generallie by any, that are not at their owne hand and ordering, or an oth that is taken concerning a matter that lieth not in the power of him that ſweareth, as concerning other mens goods, or the keeping of perpetuall chaſtitie: all theſe oathes (wee ſaye) doe not binde a man, but are made voyd and anihilated by the verie law it ſelfe.
16 An oath that is raſhlie giuen, drawen by deceit, or extorted by force or feare, bindeth the conſcience: if the matter be onelie concerning ſome priuate dammage: it is the part of the Magiſtrate, notwithſtanding, either to qualifie ſuch bands, according vntounto equitie and conueniency, or vtterly to diſſanull them.
17 Simplie to take an oath, is ſo farre from beeing forbidden by the Lorde (as the Anabaptiſts doe teach) that on the other ſide, to vſe it holilie and lawfullie, is both neceſſarie and juſtlie accompted a part of Gods woorſhippe.
18 Euerie needleſſe oath alſo, that is, ſuch as is neither profitable nor neceſſarie, is forbidden in this Commandement.
19 That an oath may be lawfull; there is required alſo, that the verie forme of it be holy.
20 And ſeing that in an oth, God is called, not ſimply a witnes, but as a witnes of the conſcience alſo, and a reuenger of perjurie againſt the verie ſoule; it is a moſt great and heinous ſinne, to ſweare by the thing that is created, much more, by falſe Gods.
21 It is lawefull notwithſtanding, in the forme of an oath, to make mention of Creatures; yet ſo, as in no wiſe, the religion of an oath be referred vntounto them. So MOSES and ESAY call Heauen and Earth to witnes.
22 The penaltie is not without great cauſe, adjoyned vntounto this Commaundement, that it may be better knowen, of how great waight this Commandement is to be accounted.
Defended by IOHN NISSOLIVS Semenenſis Occitanus.