Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 1 · Chapter 1
CHAP. I. What an oath is, and of the diuers formes, ceremonies and ends thereof.
ALthough it is not my purpoſe, in this my diſcourſe of ſwearing,§. Sect. 1. The maine ſcope of this treatiſe. to intreate copiouſly and fully of the doctrine of oathes, and of all queſtions coincident thereunto, which would require a larger tractate, then one ſo bounded within the ſtraits of time, and diſtracted with multitude of buſineſſe can conueniently publiſh; and is not ſo neceſſarie, becauſe many others hauehave excellently and happily laboured in this argument; but principally to ſpeake againſt the abuſe of oathes, by vaine ſwearing and impious forſwearing, whereby the glorious name of God is exceedingly diſhonoured in our times: yet foraſmuch as contraries compared and oppoſed doe beſt illuſtrate one another, and leſt together with the lawleſſe abuſe, I ſhould ſeeme to take away the laudable and lawfull vſe of ſwearing; I will briefly touch the principall points of this common place, and eſpecially thoſe which make way to that diſcourſe of vnlawful oathes, which I chiefly intend.
And firſt to begin with the generall definition:§. Sect. 2. VVhat an oath is. An oath is a religious and ſolemne atteſtation of Gods holy name, where we inuocate him as a witneſſe and ſuertie to confirme the truth of our ſpeech, and as a Iudge to puniſh vsus if we ſpeake falſely.
Of this there are diuers formes, and diuers ceremonies. In reſpect of the diuers forme, an oath is either ſimple and direct, or compound and indirect. Simple, when as we plainly and directly call God to witneſſe. So the Apoſtle, Rom. 1.9. God is my witneſſe whom I ſerue in my ſpirit, Rom. 1.9.&c.
Compound, when as there is prayer or pawne annexed. The prayer annexed to an oath is either the deſire of ſome good; as, So God helpe, ſaue, or prosper me: or the imprecation of ſome euill if we ſweare falſely, as, God doe ſo, or ſo vntounto me, if I doe not ſpeake the truth. So alſo in our oathes we ſometimes pawne and pledge vntounto God thoſe things which are deere vntounto vsus, as it were ſuerties of our truth; as, By my ſoule, by my faith, &c. that is, I pawne my ſoule and faith vntounto God, for the confirmation of this truth. So Ioſeph ſwore by the life of Pharaoh, Gen. 42.15. 1. Cor. 15.31. §. Sect. 3. Ceremonies and rites vſed in ſwearing. Gen. 14.22.Gen. 42.15. and Paul, 1. Cor. 15.31. By our reioycing which I hauehave in Chriſt Ieſus our Lord, I die daily.
The ceremonies vſed in ſwearing hauehave bin diuers in diuers times. In Abrahams time when they took an oath they lifted vp their hand towards heauen; thereby ſignifying that they ſwore by him whoſe throne was ſeated in the higheſt heauens. The like ceremonie was vſed by the Angell, Dan. 12.7. So alſo inferiours in the ſame time ſwearing vntounto their ſuperiours and Maſters,Aben. Ezra. put their hand vnderunder their thigh, by which ceremonie, they ſignified their ſubiection, and that they bound themſelues to perpetuall ſeruitude if they did not ſpeake truly.Gen. 24.2. and 47.29.
In Salomons time when as they took an oath they touched the Altar,1. King. 2.31. the which ceremonie was alſo vſed amongſt the Gentiles; whereby was ſignified that they did call him to witneſſe who was worſhipped with ſacrifices offered vponupon thoſe Altars.
The Iewes when they ſolemnely ſwore by Gods holie name, vſed to touch the Bible, the which ceremonie is alſo in vſe in theſe times; whereby is ſignified that they call him as witneſſe, who is the author of theſe holie Scriptures; and that as the contents of this holie booke are of vndoubted and certaine truth, ſo that which they deliuer is of like nature, and free from all vntruth and falſehood.
And thus hauehave I briefly ſhewed what an oath is,§. Sect. 4. The ends of an oath. together with the formes and ceremonies thereof. Now the ends why it was inſtituted and ordained, were firſt and principally that God might be glorified, when as by an oath hee is appealed vntounto as the ſupreme Iudge of heauen and earth, and his omniſcience, truth, iuſtice and power is acknowledged. Secondly, that truth and iuſtice might be maintained and preſerued in things ſecret and vnkowne: for when all other arguments and reaſons are wanting to demonſtrate a waightie and neceſſarie truth, then God, who is the ſearcher of the heart and reines, the patrone of truth and reuenger of falſehood, is inuocated as a witneſſe aboue all exceptions. Thirdly, an oath was ordained to maintaine truth, peace, concord and iuſtice, and to put an end to al doubts and controuerſies, as the Apoſtle ſheweth,Heb. 6.16. Heb. 6.16. For wee can hauehave no further appeale when as the matter hath been decided before the ſupreme Iudge of heauen and earth; neither can we bring any ſtronger argument for proofe, then when wee produce God as our witneſſe to giuegive teſtimonie to our ſpeeches, who is the alone ſearcher of the heart and ſecret thoughts. And therefore an oath is fitly called the greateſt proofe amongſt men to confirme their ſpeeches,Plutarch. Rom. quaeſt. and the Chriſtians racke, whereby though he be the Lords freeman, he may neuertheleſſe be inforced to confeſſe any hidden truth. And laſtly, for the common good of mankind, both of our neighbours, and alſo our ſelues: for our neighbours hauehave good and benefit by our oathes, when as therby they are perſwaded to beleeue a neceſſarie truth, or when their right is defended, and their good name preſerued from ſlanders and falſe imputations; in which reſpect alſo the benefit of our oath redoundeth to our ſelues, when either our owne name or right is called in queſtion, wee wanting other reaſons and meanes to maintaine them againſt iniurie and iniuſtice.