Commentary on Genesis and Exodus, Theological treatise · Commandment 3
VponUpon the third Commandement.
1. Questions discussed.
QUEST. I. What is signified by the name of God, and how diversly it is taken.
THou shalt not take the name of Iehovah, &c. 1. The name of a thing is that whereby it is knowne unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one: neither properly can any name be given him, because he is infinite, and cannot bee comprehended in a name: neither is a name given unto God in respect of himselfe, but to us, that in some sort he may be made knowne unto us: that there is a God, we all know by nature: but what God is, we know not, but as it pleaseth himselfe to reveale. Tostat. qu. 6. 2. The name of God is not here only, that name tetragrammaton, Iehovah, consisting of foure letters, as the Hebrewes strictly take it: but for whatsoever, whereby the Lord is made knowne to us, as his wisdome, mercy, justice, truth. Calvin. 3. The name of God is taken, 1. for God himselfe, Ioel 2. Whosoever calleth upon the name of God shall be saved. 2. For the word of God, as Ioh. 17. our blessed Saviour saith, I have manifested thy name. 3. For the wisdome, power, mercy, and other attributes of God: Malac. 1. Great is my name, that is, my glory, power and Majesty. 4. For the commandement of God: as Ioh. 17. I came in my fathers name. 5. For that whereby God is called: as Iehovah, Exod. 3. This is my name for ever. Marbach. 4. The names which are given unto God are of three sorts: First, the names whereby the divine nature and essence is expressed, as Elohim, God, Adonai, Lord, Iehovah: for these only are peculiar unto God. Secondly, the names taken from his attributes, as his wisdome, goodnesse, justice, and such like: which properties though in most excellent manner they agree unto God, yet are also communicated unto men. Gods name is properly taken in vaine, by abusing of the first sort: and of the second also, when they are uttered with some speciall note and reference to God: otherwise we may spake of wisdome, clemency, justice, in generall, without reverence, and yet not prophane the name of God. The third sort of names, are those, which are given to our blessed Saviour, both God and Man, as Iesus, Christ: which are the names of God: who although he were man, yet the name is not given to the parts, but to the whole suppositum or person: now Christ is divinum suppositum; a divine, not an humane suppositum or subject: because Christ was from the beginning: as the Apostle saith, Hebr. 13. Christ yesterday and to day, and the same for ever. Now then to prophane and abuse these blessed names of our Saviour, is to take the name of God in vaine. Tostat. qu. 6.
QUEST. II. That it is more to abuse the name of Iesus, than simply of God.
YE…, it is more offensive to abuse the name of Jesus, and a greater dishonour, than simply to abuse the name of God, or any other appellation given unto him: and that for these reasons: 1. Because God hath magnified and exalted the name of Jesus above all names, in respect of his great humiliation and obedience even to the death of the Crosse: as the Apostle sheweth, Philip. 2. 2. Because there is no other name, under heaven, whereby we are saved▪ than the name of Jesus, Act. 3. 3. The name of Jesus betokeneth both the divine nature, and the second person of the Trinity: the name of God sheweth the divine nature onelyonly: and that name, quod signat Deum sub pluribus perfectionibus est honorabilius: that name, which describeth God with more perfections▪ is the more honourable name. 4. The name of God, sheweth him to be our Creator: the name of Jesus, sheweth him to be both our Creator and Redeemer. Tostat. qu. 7.
QUEST. III. How many wayes the name of God is taken in vaine.
HIs name in vaine. 1. As Gods name is hallowed and sanctified three wayes: in our mind, and thoughts, when we conceive and thinke nothing unworthy or unbeseeming the glory of God: in our words, when we speake reverently of God, and his workes: and in our workes, when wee glorifie God in our life and acts: So Gods name is profaned in like manner; both in our minde and thoughts, in idle, curious and vaine speculations of God: in our words, by rash or false oathes: in our deeds, when the name of God is abused to sorcery, inchantment, or such like. Simler. 2. Two wayes is Gods name taken in vaine: Cum nomen Dei assumitur ad confirmationem falsitatis, vel frustra: when the name of God is taken up to confirme an untruth, or to no purpose. Lyran. For he is said to doe a thing in vaine, qui nullo fine praesupposito agit, which doth a thing no end at all propounded: or mal… & indebito fine praesupposito, or an evill and unlawfull end pretended. Tostat. qu. 8. 3. Oleaster noteth these three wayes, when the name of God is taken, or lifted up in vaine (for so the word nash… signifieth, according as it was their manner to sweare with lifting up of the hand, as Abraham did, Genes. 14) First when they use the name of God, pro re futil…, for a vaine or trifling thing. Secondly, in rem, quam non intendis impleri: upon a matter, which thou doest not purpose to fulfill: as they which sweare falsly. Thirdly, in vaine, that is, without cause: ne jures nisi ob necessitatem: thou must not sweare, but upon necessity. 4. Thomas more distinctly sheweth: first, what a vaine thing is, and then how the name of God is taken in vaine:
First, a vaine thing is taken for that which is false: as he that sweareth falsly: then for that which is inutile, unprofitable; and here they offend, which doe sweare de re levi, for a small and trifling matter: sometime vaine, or vanity is taken for sinne, and iniquity; and in this respect they take the name of God in vaine, which take an oath to doe any wicked thing, as to commit theft, or any such thing: of this kinde was Herods oath.
Secondly, the name of God is assumed or taken up, upon these reasons: 1. Primò ad dicti confirmationem: First to confirme our saying: and here they offend, which sweare by any other than by the name of God. 2. Sumitur ad sanctificationem: The name of God is used for sanctification, as Baptisme is sanctified in the name of God. Here they transgresse which abuse the Sacraments, or holy things. 3. Tertiò sumitur ad confessionem & invocationem: Thirdly, it is taken up, for confession, and invocation. Here they which abuse prayers and the invocation of God to superstitious ends, as to enchantments, or such like, doe profane the name of God. 4. Quarto sumitur ad operis completionem: Fourthly, it is taken for the perfiting and finishing of a worke, as the Apostle, Coloss. 3. Whatsoever you doe in word▪ or in deed, d…e all in the name of our Lord Iesus Christ. They therefore which have begun a good profession, and afterward fall away, doe take the name of God in vaine. So Thomas 2.2. quaest. 122. art. 3. 5. The Hebrewes then doe take this Commadement too strictly, that here is forbidden only prolatio nominis Dei tetragrammaton indebita: the undue pronouncing of that foure lettered name of God, which is Iehovah, which it was lawfull, they say, only for the high Priest to use, and that only in the Temple, and only then when he blessed the people. Ex Lyrano.
QUEST. IV. What is required in taking of a right oath.
Seeing perjury, and taking of a false oath is a breach of this Commandement, as it is a dishonour unto God (for as our brother is hurt thereby, it belongeth unto the ninth Commandement) it shall not bee amisse here to shew, what conditions are required in an oath, that perjury may bee the better prevented: this the Prophet Ieremy declareth in these words: Thou shalt sweare in truth, in judgement, and righteousnesse, Ierem. 4.2. Which three shall now be declared in their order.
1. The first thing required, is truth in every oath, whether it be assertorium, or promissorium: whether it be an affirming oath, or promising oath: the first must have conformity with the truth unto the thing already done in present, which is affirmed to bee true, otherwise it is a false oath: the other respecteth the minde and intent of him that sweareth: for he promiseth not certainly that it shall be done, because he is uncertaine of the future events: but si intendat facere, ut promittit, verum est: if he intend to do as he promiseth, it is a true oath, otherwise not. Tostat. qu. 8. 2. And not only falsity is contrary to truth in taking of oathes, but deceit and fraud also: as he sware fraudulently, that having made a truce with his enemies for certaine dayes, set upon them in the night: and the woman that sware she was with childe by Eustochius of Antioch, which was not the Bishop, but another common person of the City of the same name. Simler And not he only which sweareth falsum cognitum, a false thing knowne, but falsum dubium, a false thing that is doubtfull, taketh a false oath: but he that having exactly sifted his memory, and yet is deceived, non formaliter jurat falsò, formallie doth not sweare falsly. Cajetan. He that thus sweareth falsly, injuriam facit Deo sibi, & omnibus hominibus, doth offer wrong to God, to himselfe, and to men. To God, because an oath being nothing else, but the calling of God to witnesse, he that sweareth falsly beleeveth, Deum, aut nescire verum, aut diligere mendacium, that God either knoweth not the truth, or that he loveth a lye. To himselfe he doth wrong, for he bindeth himselfe to the judgement of God, wishing that the Lord may punish him, if he speake not the truth. To men hee offereth wrong, because there can bee no society or dealing among men, if one may not trust another. Thomas, in opusculo.
2. He that sweareth must doe it in judgement, that is, deliberatly and advisedly, not rashly, and hastily. The Romanes had an use, that hee which would sweare by Hercules, should goe forth of the doores, that he might be well advised, and take some pause before hee sware: for they held that Hercules did sweare but once in all his life, and that was to the sonne of King Augeas. This deliberation in their idolatrous oathes, should admonish Christians to be well advised in swearing by the name of God. Simler.
3. They must sweare in righteousnesse: that it be a just and lawfull thing which hee sweareth. Herein David offended, which sware in his rage to put Nabal and his whole house to the sword. Simler. And he must not only sweare that which is just and lawfull, but justly: as he which hath seene his brother commit any offence secretly, if he take a voluntary oath to discover it, being not urged to depose so before a Magistrate, sweareth not justly. Tostat. quaest. 8.
QUEST. V. Whether men be bound to sweare often.
SOme of the Jewes held, that it was a part of Gods worship, to sweare by his name, and therefore they thought they did well in often swearing: and this their custome, they would warrant by that place, Deut. 6.13. Thou shalt feare the Lord thy God, and serve him, and sweare by his name. Contra. 1. The three former conditions, to sweare in truth, judgement, and righteousnesse must be observed, and kept in every oath: which cannot be, if men were bound or commanded often to sweare. 2. An oath was brought in among men for necessity, for this is laid upon man, as a punishment, that one is not beleeved of another upon his bare word: and our Saviour saith, Whatsoever is more than yea and nay, commeth of evill: therefore where no necessity urgeth for one to sweare, it is no acceptable service unto God. 3. As to sweare is not altogether unlawfull, as shall be shewed afterward, in the places of controversie against the Anabaptistes▪ for then it should in no case be permitted, as adultery, and murder, are simply prohibited; and wee reade in Scripture, that divers of the servants of God have taken oathes: So neither is an oath usually to be taken, where there is no just cause: and yet an oath is restrained, Non propter seipsum, sed propter mala quae sequuntur ex eo: not for it selfe, but for the evils and inconveniences that follow: as wine is to bee used warily, not for that it is evill, but because being abused, it procureth drunkennesse: so the frequenting of an oath is not good, because perjury often followeth. 4. Therefore that text alleaged, is no commandement to sweare: for then they which sweare most, should be counted the most holy and religious men: but Loquitur ex permissione, the text speaketh by way of permission: that when one is to sweare, he may and ought only to sweare by the name of God, and not of any other. Tostat. quaest. 9.
QUEST. VI. Whether it be lawfull to use cursing.
NOt farre discrepant or differing from the nature of an oath, is execration or cursing: where it is to be considered: 1. That simply it is unlawfull to curse, as offending both against the first table in the abuse of Gods name, and against the second, in the breach of charity, when men of hatred, and in their rage doe curse, and wish evill unto their neighbours. 2. Yet there are examples in Scripture of holy men, as of David, who in the Psalmes often wisheth the destruction of his enemies; and of Paul, who saith, I would they were cut off that trouble you. But here there are divers considerations to bee used: 1. That divers of these execrations were denounced with a propheticall spirit, and so were propheticall predictions of their destruction, rather than maledictions. 2. They wished not their destruction as a revenge upon them, but only that God would bring their wickednesse to an end, by cutting them off: which kinde of prayer is not against the glory of God. 3. They did not pray as private persons, wishing they might bee revenged upon their enemies: but as publike persons respecting the glory of God, and the good of his Church. 4. Yet these examples are very cautelously to be followed. Simler.
QUEST. VII. For what things an oath is not to be taken.
THese five things a man is not to take an oath of: 1. Of things that are false, for hee that so sweareth maketh God the witnesse of a lye. 2. Of things doubtfull and uncertaine: for it were presumption to call God to be witnesse of that which he is uncertaine, whether it be true or not. 3. Of things unlawfull, for so he maketh God contrary to himselfe, in calling him to be a witnesse to that, which hee himselfe hath forbidden. 4. Of things impossible which are not in our power. This were a mocking of God, for hee cannot have a serious purpose, when he sweareth to doe that, which hee knoweth hee cannot doe. 5. Of light and frivolous matters, for he that sweareth upon small occasion, giveth not due reverence unto God. Vrsin.
QUEST. VIII. Whether all kinde of oathes are to be kept.
IT will be here further questioned, whether all kinde of oathes are strictly to bee kept. 1. Whether oathes made unto enemies and theeves are to bee performed. The answer is, they are: 1. In the 15. Psalme, vers. 5. he is described to be a righteous man; that sweareth to his owne hinderance, and changeth not. 2. The cause why a man keepeth not touch with his enemy, is the feare of the losse of life or goods: but the honour of God should bee more deare unto us.Of oathes made to enemies. Regulus is commended in the Romane histories, for keeping his faith in returning to his enemies. 3. Beside, if faith should not be kept to such, this inconvenience would follow, that in such like extremities no credit would bee given unto others. Simler.
2. Concerning oathes made to theeves: for the preservation of the life,Of oathes made to theeves. though they bee extorted oathes, if the things be lawfull and possible, which he sweareth, as a man bindeth himselfe to a theefe, by oath to pay him a summe of money, and to be silent, to save his life, the innocent party is bound to keepe this oath. It will be objected, that this oath is hurtfull to the commonwealth, for by this meanes theeves escape unpunished. But it may be answered: 1. That the hurt hereby redounding to the State, is not in this case to be redeemed, or prevented with the losse of a mans life. 2. It is for the good of a Common-wealth, that the life of every honest member thereof should be preserved. Vrsin.
3. But there are unlawfull oathes that are not to be kept: such as Novatus exacted of his followers,Of unlawfull oathes. that they should not returne unto Cornelius the Bishop of Rome his communion. Such is the oath of fealty and obedience made to the Bishop of Rome: these oathes are better broken than kept: 1. That which it is unlawfull to sweare, it is unlawfull also to performe being sworne: it is but a doubling of sinne to keepe a wicked oath, as Herod did in putting Iohn Baptist to death. Vrsin. 2. David brake the rash oath which he made against Nabals house: and the Israelites, which had entred into covenant, and so bound themselves by oath to serve Baal, who was thereof called Baal bereth, Iudg. 8 33. yet afterward forsooke Baal and his worship, when they turned unto God. 3. And the reason is, because in all oathes there is a secret exception of the higher power, and former oathes made. God is greater than man, and wee have first bound our selves unto him: therefore no oath ought to be performed, which is against God, or godlinesse.
4. As touching the oath which Iosua made to the Gibeonites, it was a lawfull oath, though Iosua was somewhat deceived in it: 1. Because those Canaanites were not excluded which sought peace, and imbraced the religion of the Israelites; as appeareth, Iudg. 11.19, 20. 2. The Lord approved this oath, and judged the house of Saul, because he violated it, 2. Sam. 21. Simler. 3. Ioshua kept this oath, lest it might have brought a slaunder upon the name of God among the Gentiles, by whom they had made this oath, if it should have beene violated. Vrsin.
5. There are certaine oathes that are lawfull in the promising, and fall out to be unlawfull in the performing: as if a man binde himselfe by oath to assist his friend, and he afterward prove an enemy to his countrey.
6. Although unlawfull oathes are better broken than kept, yet it is not to bee done rashly; lest other might be incouraged to violate lawfull oathes: as, though the Israelites had sworne, that they would not give their daughters in marriage to them of Benjamin, which was no lawfull oath, yet they were carefull to keepe it. Simler.
QUEST. IX. Of the commination added to the third Commandement.
THe Lord will not hold him guiltlesse, &c. 1. The Hebrewes, when they will increase the signification of a thing: Id per negationem nominis, quod nos per superlativum, f…cere solent: Use to expresse that by the negative, which wee use to doe by the superlative: The Lord shall not hold him innocent or guiltlesse: that is, pro impio & scelerato habebit, &c. shall hold him for a wicked man. Lippom. 2. And it is as much to say, as, he will punish him: for whom the Lord holdeth innocent, he punisheth not. Tostat. 3. This commination here added, sheweth a treble office of the law: Quorum unvm in docenda voluntare Dei, &c. The one is in teaching the will of God, what should be done, what not done: the other in manifesting the sinne; the third in shewing the punishment for the duety omitted. Borrh. 4. And by this commination is signified: that although the Lord be full of long suffering: Compensare tamen soleat tarditatem gravitate supplicii, &c. Yet he doth recompence the slacknesse of the punishment, with the greatnesse thereof. Lippom. This sheweth, that although blasphemers escape the censure of men, yet the Lord will most certainely punish them. 5. Paulus Burgensus here taketh up Lyranus, because he maketh this commination, causa prohibitionis, the cause of the former prohibition: which he correcteth thus: he saith, it is comminatio paenae, a threatning of punishment, not the cause of the prohibition. But if Lyranus be interpreted with favour: as the Replier to Burgensis thus expoundeth, that, comminatio est causa motiva observantiae praeceptorum: The commination is a motive cause of the observation of the precepts; Burgens. had no great reason to take this exception to Lyranus.
3. Doctrines observed out of the third Commandement.
1. Doct. Of the generall and particular contents of this Commandement.
THe contents then of this Commandement in generall, are, that as in the negative is forbidden the abuse and profanation of the name of God: so in the affirmative included, wee are commanded with all reverence and feare to use the name of God.
The particular vertues here required, with their opposite vices are these: 1. The propagation of the true doctrine of the will and workes of God, and setting forth the same unto others, as the Lord chargeth his people, Deut. 4.9. Take heed to thy selfe, &c. that thou forget not the things which thine eyes have seene: but teach them thy sonnes, and thy sonnes sonnes, &c.
Contrary hereunto are: 1. The neglect of this duty, in not declaring the will and workes of God to others: for it sheweth, that they are forgetfull of Gods benefits, and so have and know them in vaine, as that unprofitable servant saith in the Parable: I was therefore afraide, and went and hid thy talent in the earth, Matth. 25.25. 2. The corrupting of the true doctrine concerning the will and workes of God, as Ieremy saith of the false Prophets, that they prophesied lies in the name of God, Ierem. 14.14. Vrsin. This is a speciall transgression of this Commandement, when any abuseth the name of God, Ad confirmandam erroneam religionis doctrinam: To confirme any erroneus doctrine of religion: Osiander. As they doe, which alleage Scripture in defense of their errours. And to this purpose, Gloss. Interlinear. Nomen Dei, legne, lapidi, vel hujusmodi non attribues, &c. Thou shalt not give the name of God to stockes or stones, or such like, &c.
2. The setting forth of Gods praise, blessing of his name in all his workes, seeking of his glory, reverencing of his Majesty, is here commanded, as the Apostle saith, Coloss. 3.17. Whatsoever yee shall doe in word or deed, doe all in the name of the Lord Iesus, giving thanks to God even the Father by him.
Contrary hereunto, are: 1. The contempt or neglect of the glory of God, as Rom. 1.21. When they knew God, they did not glorifie him as God: which transgression is committed, when men doe not acknowledge God the giver, and author of all good things which they injoy. 2. Blasphemy, which is to speake evill of the name of God, as to murmure and repine against him, to make him the author of evill, and such like: against this sinne, it was decreed by Moses law, that he that blasphemed the name of God, should bee put to death, Levit. 24.17. 3. Cursing and execration is contrary hereunto, when men doe curse others, as from God, as wishing the plague of God to light on them, or such like: for so they make God but as the executioner, to take revenge according to their lust, and wicked desire: of such curses speaketh David, Psal. 109.17. As he loved cursing, so shall it come unto him, as he loved not blessing, so shall it bee farre from him.
3. Confession of the truth, is another vertue here prescribed, Rom. 10.10. With the heart man beleeveth unto righteousnesse, and with the mouth man confesseth to salvation: So Saint Peter, Sanctifie the Lord God in your hearts, and be ready alwayes to give an answer to every man, that asketh you a reason of that hope which is in you, 1. Pet. 3.15.
Contrary hereunto, are: 1. The deniall of the truth through feare and infirmity, as Peter with cursing denied Christ. 2. A generall apostasie, and falling away from the truth: of such the Apostle speaketh, They went out from us, for they were not of us, 1. Ioh. 3.19. 3. Dissembling of the truth, as they which confessed not Christ, lest they should have beene cast out of the Synagogue, Iohn 11.42. 4. Offence and scandall in manners or life, whereby God is dishonoured. Such were the Jewes, of whom the Apostle saith, The name of God is blasphemed among the Gentiles, because of you, Rom. 2.24.
4. Invocation of the name of God: which is a devout petition and asking at the hands of God of such things as we need, grounded upon the confidence of the promises of God in Christ. So the Prophet David saith, Praise the Lord, and call upon his name, Psalm. 105.1. Invocation, as it is a part of Gods worship, and so belongeth unto him, is a branch of the first Commandement: wherein I rather follow Simlerus judgement, who maketh invocation of Saints a breach of the first Commandement, than Vrsinus, who referreth it to the third. But in respect of the manner, required in prayer, that it should be done, with a true heart, and unfained devotion, it appertaineth to the third precept.
Contrary unto true and faithfull invocation, are, first the neglect of prayer, Psalm. 14.4. They call not upon the Lord. Secondly, the abusing of prayer and invocation of the name of God to unlawfull ends, as to sorcery and enchantment. Borrh. Thirdly, the asking of such things, as are not agreeable to the will of God, as the Apostle saith, Ye aske and receive not, because ye aske amisse, Iam. 4.22. Fourthly, lip labour in prayer: when many words are used, but without any true devotion. As the Prophet saith, This people honoureth mee with their lips, but their heart is farre from me, Isai. 29.13 as it is cited, Mark. 7.6.
5. Here is commanded a due, and reverent taking of the name of God into our mouthes, by a lawfull oath, whereby we call God to be a witnesse unto our soules, that we speake the truth: this is a kinde of invocation of the name of God, and a part of his worship, Deut. 6.13. Yee shall serve him, and sweare by his name.
Contrary hereunto, are: 1. The refusall of a just and lawfull oath: when any refuse to testifie the truth upon their oath, which may make for the glory of God, and the good of our neighbour: as the Apostle saith, An oath for confirmation, is among men an end of strife, Hebr. 6.16. 2. To take a false oath, either in not performing that which is promised by oath, or in testifying upon an oath, otherwise, than the truth is. 3. An idolatrous and superstitious oath, which is made by any other name, than of God only. 4. An oath to performe any unlawfull thing, such as Herods oath was. 5. A rash oath, lightly and vainely made, without any necessity, as in common and usuall talke: which abuse is reproved by our blessed Saviour, Matth. 5.23. Vrsin.
2. Doct. What an oath is.
COncerning an oath then, briefely this it is: 1. In a generall sense, to take an oath, or to sweare, is used for the whole worship of God, as Isay 45.23. Every knee shall bow unto me, and every tongue shall sweare by me: and the reason is, because we professe him to be our God, by whom we sweare. 2. But more particularly and properly, an oath is defined thus: It is an invocation of the name of God, as the onelyonly searcher of the heart, whereby, he that sweareth, taketh God to record, that he speaketh the truth, and wisheth God to punish him, if he doe otherwise. Vrsin. So that two speciall things are intended in an oath: 1. To call God as a witnesse, that he speaketh the truth: as the Apostle saith, Galath. 1.20. Now the things that I write unto you, behold I witnesse before God that I lye not. So Thomas: Iurare per Deum nihil aliud est, qu…m invocare ejus testimonium: To sweare by God is nothing else, but to call him to witnesse. 2. Hee that taketh an oath, desireth that God may punish him, if hee sweare falsly: as the Apostle, I call God for a record against my soule: or unto, or upon my soule, 2. Cor. 1.13. Nihil aliud est dicere per Deum ita est, nisi quòd Deus puniat me, si non ita est: It is nothing else to say, by God it is so, but, that God punish me, if it be not so. Thom. in opuscul.
3. Places of Controversie.
1. Cont. It is not lawfull to sweare by Saints, or other creatures.
1. THey take the name of God in vaine, which doe sweare by any other, than by the name of God: and therefore the Romanists are in errour, which maintaine the swearing by the name of Saints. Rhemist. annot. Math. 23. v. 21.
1. God commandeth that we should sweare only by his name: Deut. 6.13. Thou shalt feare the Lord thy God, and serve him, and sweare by his name: which text our Saviour alleaging, Matth. 4. interpreteth it by the word only: him only shalt thou serve. So also Deut. 10.20. and Exod. 23.13. it is directly forbidden, that they should take the name of any other Gods into their mouthes.
2. God reproveth those which sweare by any other, than by him: as Zephan. 1.5. I will cut off &c. them that worship and sweare by the Lord, and sweare by Malcham.
3. Invocation belongeth only unto God; but the taking of an oath is a kinde of invocation: therefore it is a service due only unto God.
4. In taking of an oath, we call God to be a witnesse unto our soule: but God only knoweth the secrets of the heart: neither Angell, nor Saint. Ergo.
5. He that sweareth giveth unto him power to punish him, if he sweare falsly: but God onelyonly is able to punish the soule. Matth. 10.28. Vrsin.
But it will be objected thus: 1. Our Saviour alloweth swearing by creatures, Matth. 23.21.Objections answered, made in defences of swearing by Saints. Whosoever sweareth by the Temple, sweareth by it, and by him that dwelleth therein. Rhemist, annot. in hunc locum.
Answ. 1. Our Saviour here doth not justifie swearing by creatures: but confuteth that nice distinction of the Pharisies: that it was nothing to sweare by the Temple, but by the gold of the Temple, vers. 16. and sheweth, that they could not avoid swearing by God, when they did sweare by the Temple, because it was the place of his habitation: and so they did in such an oath take the name of God in vaine. 2. For otherwise if our Saviour should here allow swearing by creatures, as by heaven, saying, He that sweareth by heaven, sweareth by the throne of God, he should be contrary to himselfe: for elsewhere he saith, Sweare not at all, neither by heaven, for it is the throne of God, Matth. 5.34.
2. Object. Ioseph did sweare by the life of Pharaoh, Gen. 42.15.
Answ. 1. Some say that this was no oath, but a vehement kinde of asseveration: as Hannah saith to Eli: As thy soule liveth, 1. Sam. 1. and Abner to Saul, 1. Sam. 17.56. and so they would have the meaning to bee this, as truly as Pharaoh liveth, or, as I wish his life and health, so it is true I say: Vrsin. Iun. But it is not all one kinde of phrase, to say unto one present, as thy soule liveth; and of one absent, to say, by his life, or soule. 2. It sheweth therefore some infirmity rather in Ioseph, though hee worshipped the true God, yet he had learned to speake as other Courtiers did, to sweare by Pharaohs life: yet rather of custome of speech, or the more cunningly to conceale himselfe from his brethren, than of any purposed imitation of their superstitious oathes: therefore Iosephs example here can bee no warrant. See more of this, Hexapl. in Genes. c. 42. v. 15.
3. Object. It is usuall for men in taking of an oath to lay their hand upon the Gospell: therefore it is lawfull to sweare by a creature.
Answ. 1. Men using this externall signe doe not sweare by it: no more than Abrahams servant did sweare by his masters thigh, when he put his hand under it, Gen. 24. 2. he sware by the name of God· So the Lord saith, I lift up mine hand to heaven, and say, I live for ever, Deut. 32.40. And the Angell lift up his hand to heaven: but sware by him, that liveth for ever, Revel. 10.6. So they lay their hand upon the booke as a visible signe, or seale of the oath: but they sweare not by the booke, but by God, the Author of the booke: to this effect, as the words are repeated unto them: as helpe thee God, and the contents of that booke. So Thom. Cum jur as per Evangelium, jur as per Deum, qui dedit Evangelium: When thou swearest by the Gospell, thou swearest by God, which gave the Gospell.
4. Object. It is not lawfull to profane or speake irreverently of the name of the Virgin Mary, or of the Saints: for this also is a taking of the name of God in vaine, quia habent quandam connexionem ad Deum: for they have a certaine connexion unto God: and a certaine kinde of adoration belongeth unto them. Tostat. qu. 7.
Answ. 1. The argument followeth not, the name of Saints is not to be irreverently used, therefore wee must sweare by them: for neither is the name of the Prince to be abused, yet it is not lawfull to sweare by it: there is a meane betweene swearing by a name, and profaning or abusing of it. 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them, or upon any connexion unto God, by any kind of worship: but upon that bond and connexion of love, which we owe unto them as the Ministers and servants of God: as our Saviour Christ saith of his Apostles, Hee that despiseth you, despiseth me, Luk. 10.16. So that this despising or contempt offered to the Ministers of Christ, is rather a breach of the fift Commandement in the second table, than of this, which only prescribeth our reverence and duty toward God.
2. Controv. Against the Romanists, that say, faith is not to be kept with Hereticks.
2. THe Romanists have another position, that faith is not to be kept with Heretikes: for so contrary to the safe-conduct given by the Emperour to Iohn Hus, and Hierome of Prage in the Councell of Constance, they condemned them to death: and for the justifying of this fact they further alleage, that it belonged unto the Magistrate to punish Heretikes, having them in his power. Ex Simler….
Contra. 1. They having the chiefe Magistrates licence to goe and returne safely, were free and privileged persons, and so exempt from the Magistrates power and jurisdiction. 2. Neither shall they ever bee able to prove them to have beene Heretikes. 3. Under this pretext and colour, oathes shall be of no force or validity among men, which would be a great hindrance and prejudice to humane society. 4. And by this meanes Gods name is blasphemed and evill spoken of; when they which professe themselves Christians, doe more lightly esteeme the name of their God, than the Heathen did their Idols. 5. Abraham made a covenant by oath with Abimelech, Iacob with Laban, Ioshua with the Gibeonites, all which were strangers from the true worship of God, and yet they kept their covenants and oathes.
3. Controv. Against the Anabaptistes concerning the lawfulnesse of an oath.
3. FUrther against the Anabaptists, it followeth to shew the lawfulnesse of an oath among Christians: which is thus proved:
1. If it had beene unlawfull to sweare, and if the thing were evill in it selfe, then the holy servants of God would not have sworne at all: as Abraham did to Abimilech, Gen. 22. Iacob to Laban, Gen. 31.53. Ionathan and David each to other, 1. Sam. 20.42.
2. God commandeth us to sweare by his name, Deut. 6.13. Deut. 10.20. but God commandeth no evill to be done.
3. The end of an oath is to make an end of controversies and strife, Heb. 16.16. therefore it is to Gods glory, and profitable to humane society, that by oathes such businesse should be ended.
1. Object. But the Anabaptists object, that although it were permitted in the old Testament to the Fathers to sweare, yet it is forbidden in the new.
Answ. 1. Christ saith he came not to dissolve the law, meaning the Morall, but to fulfill it: to take an oath belonged to the Morall law: which being perpetuall, the other still remaineth in use. Vrsin. 2. The Prophets speaking of the times of the Gospell, and of the state of the Church under Christ, doe foretell that they should sweare by the name of God: as Isay 65.16. He that sweareth in the earth, shall sweare by the true God. 3. Wee have the example of S. Paul, who often called God to witnesse, as Rom. 1.9. 2. Cor. 1.23. Rom. 9.1. Philip. 1.8. Galath. 1.23.
2. Object. Our Saviour giveth a generall prohibition against swearing, Mat. 5.34. Sweare not at all, neither by heaven, for it is the throne of God: nor by the earth, for it is his footstoole: And S. Iames saith, Before all things, my brethren, sweare not, &c. but let your yea be yea, and your nay, nay, lest you fall into condemnation, Iames 5.12.
Answ. 1. Out Saviour doth not generally condemne all kinde of oathes, but onelyonly rash and unadvised oathes, which were used in their common and ordinary talke: for he intendeth here to correct an abuse among the Jewes: they were allowed to sweare by the heaven and earth, and by such like, as though such kinde of oathes nothing concerned God: our Saviour telleth them, that even in such oathes the name of God is prophaned▪ and abused, because there can be no part of the world named, where the Lord hath not set some prints and markes of his glory. Simler. 2. And againe, our Saviour saith in this Chapter, that he came not to dissolve the law, which allowed the publike use of an oath.
3. Object. Our Saviour saith further, Let your communication be nay nay, yea yea, for whatsoever is more, commeth of evill: an oath therefore is not to be used, as proceeding of evill.
Answ. 1. Our blessed Saviour speaketh against such frivolous formes of oaths, which were used among the Jewes in their ordinary talke, which came indeed of an evill minde: for otherwise hee himselfe used more than bare, nay nay, yea yea, in his speech: often saying, Amen, Amen. Vrsin. 2. S. Paul also, often calling God to witnesse, should have gone against his Masters rule, if it had not beene lawfull at all to take an oath Vrsin. 3. Oathes indeed proceed of evill, not in him which taketh a just oath, but in the other, that will not beleeve him without an oath: And therefore because of the incredulity and deceitfulnesse of men, the necessity of oathes was brought in: in this sense the argument doth not follow: for good Lawes are caused by mens evill manners, but it cannot thereupon be inferred, that they are evill. Simler.
4. Object. It is not in a mans power to performe that which hee sweareth to doe, for the things to come are not in our power: therefore it were better to forbeare an oath, than fall into apparent danger of perjury.
Answ. 1. Though this were granted, this taketh not away the use of all oathes, but onelyonly those which are made for performance of covenants ad promises: there is another kinde of oath, which is called assertorium, which affirmeth the truth of something already done: this oath by this objection, if it were admitted, is not taken away. 2. Yet this doubt is easily removed: for it sufficeth, that hee that sweareth to performe some act afterward, have a full intent and purpose to doe it, though it fall out otherwise afterward. Simler.
5. Object. The oathes which are allowed in Scripture, were publike, such as were required by the Magistrate: this giveth no liberty unto private men.
Answ. 1. Iakob sware to Laban, Ioseph to Iakob, Ionathan to David, and David to him: all these, when they tooke these oathes, did sweare privately, and as private men. Simler. 2. And seeing an oath serveth for the evidence of the truth, and for the ending of strife, and controversies, in this behalfe there may bee as lawfull, and as necessary an use of an oath privately, as publikely, not upon every occasion, but when the matter is urgent, and the case so requireth. Vrsin.
4. Morall observations upon the third Commandement.
1. Observ. Against common and rash swearing.
THou shalt not take, &c. Here that common, and notorious abuse of rash swearing, in common and ordinary talke, is reproved: when the name of God is taken up, prophanely and scoffingly, without any kinde of reverence at all. Chrysostome in his time finding fault with this abuse, thus writeth, Among the Iewes the name of God was so reverenced, that being written in plates, it was lawfull for none to carry it, but for the high Priest: but now, Velut quiddam vulgare sic ipsius nomen circumfecimus: We beare about every where the name of God, as a common thing. Chrysost. ad popul. Antioch. homil. 26. Theodoret useth this fit resemblance, Si vestem paulò pretiosiorem in dies festos multi adservare consuerunt, &c. If many use to keepe their better garment for holy dayes, how much more should the name of God bee consecrated unto prayer, and other holy exercises? Ex Lippom. It was an use among the Heathen, to keepe secret such names, as they would have had in reverence: there was a certaine hid and secret name of the City of Rome, which is not now knowne, which they say, by the decree of the Gods was kept secret: and one Marenus Soranus, for naming the same but once in publike, was adjudged to death. Solinus in polyhistor. cap. 1. de Roma. The name also Demogorgon, which the Gentiles held to bee the first God, was not to bee uttered: they thought, when he was named, the earth would tremble: and Lucanus lib. 6. de bell. civil. writeth, how Erit… the Sorceresse, would thus adjure the Furies, that if they did not consent, shee would name Demogorgon. Tostat. qu. 3. If the Gentiles were thus curious in not prophaning the names of their Idols: it teacheth Christians, that it is a shame for them, so irreverently to use the name of the great God of heaven and earth: whom they doe not only name, but sweare by, without any feare or reverence.
2. Observ. Of the fearefull judgement of God threatning against blasphemers.
THe Lord will not hold him guiltlesse. Though blasphemers, and common swearers may escape the consure of men, yet the Lord will not surely suffer them to goe unpunished: If railers upon men, are excluded the kingdome of God, 1. Cor. 6.10. much more they, which blaspheme the name of the living God. If Gods hand should not be upon them here, yet in the next world they are to expect nothing but everlasting horror, unlesse they doe repent. These that make a jest of religion, and doe scoffe at the name of God, are those abominable persons, spoken of, Revel. 21.8. which shall have their part▪ in the lake, that burneth with fire and brimstone. Cajetane here noteth well: Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita, &c. Because wee see this divine judgement seldome to be fulfilled in this life, it followeth, that it is to be referred to the judgement following after this life. Therefore let men stand in awe of this fearefull judgement, that is threatned against all prophane swearers and blasphemers.
3. Observ. Against breakers of their oath, and perjured persons.
FUrther, as rash swearing is condemned, so it is a most horrible and fearefull sinne, for one to take a false oath, and not to doe and performe as he hath sworne: a righteous man, and such an one as shall dwell in Gods Tabernacle, is described, that hee sweareth to his owne hinderance, and changeth not, Psal. 15.4. All such therefore are condemned, which make shipwracke of a good conscience herein: Such are our knights of the post, that will be hired to take false oathes: like unto the Turkish S…i…i, and Chagi, who for a Ducket, will take a thousand false oathes. Oleaster useth this comparison: If a man had given in pawne his sonne, or any other precious thing, for the performing of his oath, he would labour by all meanes to redeeme it: how much more, when men have as it were pawned the name of their God?