Observations Divine and Moral, Chapter 49
CHAP. XLIX. Of Oaths, and Lots.
THere is great affinity between an Oath, andHebr. 6. Prov. 18. a Lot. Both the one, and other serv to end controversies, and cause contentions to cease, not easily, or conveniently otherwise to be decided. In both, men as it were, renounce themselvs, and all other creatures; and appeal to Gods speciall providence. In an oath we appeal to God, as a wise, and righteous witnesse, and judg;2 Cor. 1. knowing what is truth; and hating, and punishing falshood, and lyes. In a Lot we appeal to God, as to an absolute Lord, for the disposing of persons, and things, by hisProv. 16. more singular work of providence: unto which alone he that casts the Lot, referrs himself, if he mock not both God, and man; wholy renounceing his own wit, and skil every way, for the furthering of this chance, event, or Lot, rayther then that. Some may be, and are too scrupulous in both: But a thousand times more are too profanely prodigall of the one, and other.
In an oath we desire God, as the searcher of hearts, and patron ….of truth to testifie with us, that we deceav not: and withall, to take vengeance on us, if we do deceav. It is a part of Gods worship, though much used civily (as civill things are religiously): in which we make clear, and solemn confession of Gods presence, wisdom, truth, justice, and omnipotency. There is in it no shadow of any shadow, or type: and therefore no colour, why it should not be morall, and perpetuall, and as lawfull for us now, as for the Church before Christ.
It must be taken in truth, in wisdom, and in righteousnes. Ier. 4.In truth of thing, & so the same known to him that takes it, in an oath assertory: and with firm purpose of heart, in an oath promisorie. There are (sayth one) three bonds orPerkins. degrees of confirmation of truth. First, a bare affirmation: Secondly, an assertion: Thirdly, an oath. In the first of the three we onelyonly give our word, as they say, by yea, orMath. 5. nay: and whatsoever is above this, (to wit, in ordinary communication) is of evill. When our bare word will not be taken, and the weight of the matter requires it, we do pawn our best jewels, as our truth, fayth, and veritie, in an asseveration; as Christ our Lord confirmed divers his weightie sayings with a doubled Amen. But now, if men will not accept of our pledg neyther, we procure God for our surety in an oath: unto whose justice we also enter counter-bond, for punishment by him, if we deceav. And an oath being the strongest bond of truth that is, and so avowed by God himself, who when he would confirm unto the Hebr. 6.heyrs of promise the immutabilitie of his counsayl, when he had no stronger bond, interposed an oath, and sware: and when he had no greater to swear by, sware by himself; it followeth, that they, who are eyther without conscience what they swear, or can dispence, or be dispensed withPsal. 15. in their consciences having sworn (though to their own hinderance) are both impious towards God, and trea…herous to men; and such as do really out-law themselvs from all humayn societies; as neyther deserving credit with them, nor fellowship amongst them. Secondly, we must swear in judgment, with prudent consideration of the thing together with the circumstances, to which we so streytly bynde our selvs: as in an oath promissorie, first, that it be possible unto us; els we mock both men to whom, and God, by whom we swear: Secondly, that the thing be lawfull which we tye our selvs unto; To bynde our selvs to that which is evill by an oath, is to make sure work to do evill. Lastly, the matter must be of some weight, and such as becomes the Majestie of God, whom we thus far interest in it. Now what Christian heart (any way tender of Gods glorie) bleeds not at the worlds impietie this way? which fears not to call the glorious majestie of God to witnesse, upon such trifling occasions, as for which no wise man but would be ashamed to call his meanest neighbour, yea or servant eyther? Lastly, we must swear in righteousnes, Bernard.that is both according to his meaning (being made known unto us) to whom, and for whose satisfaction we Cicero.swear; as also for warrantable, and good ends: as the glory of God; our own and others good; his satisfaction to whom we swear; and for the ending, and not the beginning of strife: els we prostitute Gods name eyther to our own, or other mens lusts.
Common, and light swearing argues such a degree of irreverence of Gods Majestie, as we may truly, & boldly say, that the heart of a common, and customary swearer is voyd of all grace, and true fear of God. And in weighing with my self with admiration, and horrour, the customarie swearing amongst so many; considering that there is nothing in it, as in other sins, eyther profitable, or pleasant, or of credit in the world, or that brings eyther reasonable, or sensuall good; I have made account, that, besides imitation of one another; and custom, which makes it half naturall to some; and a conscience guiltie of want of credit in others, which moves many to swear that they may be beleeved; and want of wit in not a few, who strive by accessory oaths to supply their defect of matter, or other inabilitie of speach; there is in this swearing▪ veyn a deeper mysterie of mischeif, then ordinary: and that indeed, men take it up (specially, in the divels intention, who sets them a work; and not a litle in their own) in direct opposition of God, and because he in his law hath so severely prohibited it. If God had not in his word so expresly, and severely forbidden it, as he hath done, certeynly there would not be the least part of it used, that is. Gracelesse men seem therein, to affect a professed contempt of God; and withall, an opinion from men, that they fear nothing; neyther God, nor divell, as they say. But God will make them feel, that fear not the guilt of taking his glorious name in vayn, which all creaturesExod. 20. ought to honour, and reverence.
This sin being directly against Gods majestie; he reservs, by his providence, the punishment of it ordinarily to himself: spiritually, by hardnes of heart, and impenitencie in this life, usually to the end thereof: and both bodily, and ghostly, by hellfire for ever Where it is also like, that the divels, and damned men do, and will swear, and curse in their utter rejection from God, and intollerable torment; and so make their sin, and course of blaspheaming as endlesse, as their punishment for it.