The Holy Arbor, Chapter 5 · Section 1 · Commandment 3
The Third Commandment.
Thou ſhalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltleſs that taketh his Name in vain.
THis Commandment prohibiteth the vain uſage of Gods Name; that is, in whatſoever falſe, vain, light or trifling thing, which tendeth either to the diſgrace, or at leaſt-wiſe not to the glory of God. Thou ſhalt not take the Name of God in vain; that is, Thou ſhalt not onelyonly not forſwear, but neither ſhalt thou make any diſhonorable mention of God; as neither againſt nor beſides that honor which is due unto him, neither yet lightly, neither yet without juſt cauſe: but, thou ſhalt glorifie the Name of God in all that that doeſt, think, ſpeak and deſire, and ſhalt labor that others may be won by thy means to do the ſame. For as the abuſe of Gods Name is here prohibited, ſo the lawful and right uſe thereof is here commanded; which conſiſteth in the true confeſſion and magnifying of his Name both publikely and privately: The Reaſon hereof being taken from the fearful eſtate of ſuch as any way abuſe the Name of God, the Lord holding them as guilty of diſhonor done unto his moſt Sacred Majeſty.
The vertue then of this Commandment conſiſting in the right and honorable uſage and taking of the Name of God, muſt be the propagation and ſpreading abroad of Gods true Doctrine; The celebration, lauding and magnifying of his Name; The confeſſion of the Truth which we know concerning God; Zeal for God; Invocation; Thankſgiving; Right and lawful Swearing, which is comprehended under Invocation, as a ſpecial under the general: For an Oath is a religious and neceſſary Confirmation of things doubtful, by invocating God, or calling on him to be a Witneſs of Truth and a Revenger of Falſhood, or the calling of God to Witneſs for the Confirmation of the unknown Truth of ſome thing: Or, an Oath is an invocating of God, whereby is deſired, that God, who is the viewer of the Hearts, would be a Witneſs unto him that Sweareth, That he will not lye or deceive in that matter whereof he Sweareth, and that God would puniſh him that Sweareth, if he do lye or deceive. An Oath was ordained of God, that it might be a Bond of Truth between Men, and a Teſtimony or Record, That God is the Author or Defender of the Truth. He that taketh an unlawful Oath, as by the Creatures or the like, is bound to keep it, becauſe he Sweareth indirectly by God; or that taketh it by falſe gods, is likewiſe bound for the ſame reaſon. So likewiſe an Oath whereunto a man is drawn by fraud or ſubtilty, fear or compulſion, bindeth him notwithſtanding, if it be of things lawful and poſſible. But Oathes that are made of unlawful things, either by an Error or by Ignorance, or through Infirmity, or againſt the conſcience, may not be kept without ſin, it is ſin to keep them, as did Herod in Beheading John Baptiſt, by pretence of keeping his Oath. For what things God forbiddeth, thoſe things he will not have men ſworn or unſworn to perform, and he that keeps ſuch an Oath heaps ſin upon ſin; therefore is it to be repented of with ſound and throughly unfeigned Repentance.
Here note, That Oathes extorted from men againſt their wills are to be kept, if they contain nothing in them that is unlawful, although they be unprofitable and hurtful to us; but unto wicked Oathes no man ought to be forced: neither ſhould wicked Oather be extorted from us by any torments, but we muſt chuſe to dye rather. But if any wicked or impious Oathes be made through fear or infirmity againſt our conſcience, thoſe do not binde us to performance, but muſt be recalled by ſound Repentance, becauſe what is impious to be done, that is impious to be ſworn: neither is one to be heaped on another. But extorted Oaches that are not impious, which are made of things lawful and poſſible, though hurtful and hard, yet are doubtleſs to be kept, becauſe thou art bound by Gods Law to chuſe the leſſer evil. And as by ſwearing falſly the Name of God is taken in vain, ſo alſo by vowing raſhly. Now a Vow is a Promiſe ſolemnly made to God of things lawful and poſſible, or a ſolemn Promiſe made unto God of ſome things that are ino ur power to perform, for the further ſtrengthning of our Faith, Deut. 23.21, &c. Eccles. 5.3, &c. This lawful and holy Vow is a profitable help to further us in the Worſhip of God; indeed a Vow is not part of Gods Worſhip, no more then Faſting is, yet they are both helps and furtherances of the true Worſhip of God; and it is far better never to Vow, then having vowed, not to perform that which is gone out of our lips: So as we may reaſon with ſuch Vow-breakers, as Peter did with Ananias, Acts 5.4. for they impudently mock the Majeſty of God, and thereby, to his great diſhonor, take his Name in vain.
In breach of an holy and religious Vow, there is a double treſpaſs; becauſe to the obſervation of a Vow, the man is tyed by a double bond, both abſolutely by Duty, and reſpectively by Covenant and Promiſe, and thereby violateth both his Duty and Fidelity unto God. For by a Vow we binde our ſelves for the doing of ſome ſpecial thing that is acceptable to God, or for the leaving undone ſome thing diſpleaſing to him, becauſe he alloweth not of our Will-worſhip, Col. 2.23. therefore we are not left free to Vow what we liſt, having then no Aſſurance that God will accept them, Iſa. 10.12. Vain then, wicked, and ridiculous are the Popiſh Vows of Pilgrimages, of Abſtinence from Fleſh, of Single life, yet perpetual Chaſtity, of voluntary Poverty, of Friarly Obedience to ſuperſtitious men, and the like; not one whereof doth appear to be grounded in the Word of God.
The Popiſh Vows, many of them, are as blaſphemous as ſuperſtitious, for they Vow not to God onelyonly, but to Saints, for which they have no preſident in Scripture, no not when Vows ſtood in the greateſt force, and were in largeſt extent; yet they teach, That Vows are a ſubſtantial part of the Worſhip of God, and ſo by their own confeſſion commit manifeſt moſt abominable Idolatry, by communicating this honor to the Saints, thereby making them to be Gods. In the right maner of Vowing, obſerve therefore, That the making of a Vow was alway wont to God, craving his bleſſing, Pſal. 61.5. Gen. 28.20. And as they muſt be made with Prayer, ſo they muſt be performed with Thankſgiving, Pſal. 6.5. otherwiſe it were better never to have vowed and promiſed unto God. And Vows thus lawfully made, are not meerly Ceremonial, or pertaining to the times of the Law, but are a conſtant and perpetual Ordinance of God, to be obſerved and practiſed under the Goſpel: yet becauſe the Jews were tyed to ſundry legal Obſervations, whereby upon occaſion they teſtified their thankfulneſs, it may not be unfitly held that Vows were partly Ceremonial, partly Moral; partly they were abrogated, and partly they continue and remain in full force to the end of the world, becauſe the Spiritual Duties ſhadowed thereby binde all perſons.
In this Commandment are three parts; viz.
1. The Raſh uſe of Gods Name is forbidden.
2. The Sanctifying of it is commanded, contained under the prohibition.
3. A Threatning againſt the Breakers of this Commandment.
The Name of God is that whereby he is called and known to us. And it ſignifieth
1. The Attributes, Titles or Properties of God; that is, thoſe things which are affirmed of God, Gen. 32.29. Exod. 3.15. & 33.6.
2. God himſelf, Pſal. 116.43. & 5.11.
3. The Will or Commandment of God, and that either revealed and true, or imagined and feigned by men, 1 Sam. 17.45. when Chriſt came with Gods Word, and at his command, he ſaid that he came in his Fathers Name, Joh. 5.43.
4. The Worſhip of God, Truſt, Invocation, Praiſe, Profeſſion, Mic. 4.5. Mat. 28.19. Indeed the Name of God is taken in vain, whenever no profit redoundeth to thee or any other by the uſing of it, but contempt and diſhonor to God.
In this Commandment is forbidden all Abuſe of the Name of God, which may be theſe ſeveral ways:
1. By Blaſpheming, or giving occaſion unto others to Blaſpheme.
2. By Swearing falſly, deceitfully, raſhly, commonly, or by Creatures.
3. By Curſing and Banning.
4. By Vowing things impoſſible or unlawful, or by neglecting of our lawful Vow.
5. By lightly uſing the holy Name of God in his Word.
6. By vain Proteſtations and Aſſervations.
Or thus, To take the Name of God in vain, is to ſpeak of God or his Words or Works contemptuouſly, lightly and raſhly, which may be done ſundry ways, but eſpecially by theſe five; viz.
1. By Blaſphemy, when one doth not onelyonly ſpeak contemptuouſly of God, but doth alſo uſe reproachful words, and ſuch as ſavor of contempt againſt his Majeſty, as they do that renounce God.
2. By abuſing the holy Scripture, which is done ſpecially three ways:
1. When it is prophaned by ridiculous Scoffs.
2. When it is corrupted or wreſted otherwiſe then the true ſenſe is.
3. When it is abuſed to Enchantments or Sorceries.
3. By Diſſoluteneſs of life, when one profeſſeth to know God, but yet denieth him in his deeds.
4. When the word [God] or the Name of Jeſus is uſed of us either raſhly, or without cauſe and vainly.
5. When any ſweareth by him vainly; that is, as often as the circumſtances of an Oath are not kept.
The cauſes of the horrible Abuſe of Gods Name by common Swearing; viz.
1. Cuſtom and common uſe, whereby many think themſelves excuſed.
2. Evil Examples, by corrupt communication, when we keep wicked company.
3. Want of Admonition; for many ſin this way, that do not think or know they ſin, Swearing ſo often, that they know not or take no notice of it when they Swear.
4. Want of Puniſhment by the Magiſtrate, who are oftentimes guilty of other mens Oathes hereby.
5. A Reprobate ſenſe; for when men are given over to commit wickedneſs, impiety becomes habitual to them, and the Name of God is made of no account amongſt them.
The ſpecial Abuſes of Gods Name more fully explicated; viz.
1. Blaſphemy, which is
1. To ſpeak any thing derogatory to the glorious Attributes of God.
2. When the Lord is diſgraced, as by Pharaoh, Exod. 3. A man is made acceſſary to Blaſphemy, by giving occaſion to others to Blaſpheme, which is when a mans Profeſſion is Chriſtian, yet his Practice wicked.
2. Swearing falſely, which is
1. When a man Swears a thing to be true which he knoweth to be falſe.
2. By Swearing deceitfully; which is, when a man ſhall affirm any thing upon his Oath, that he will perform and do it, when his intent is otherwiſe; or not to do it, when his meaning is to do it; or when he is careleſs and negligent of his Oath.
3. Swearing Raſhly; which is, by Swearing without due conſideration what an Oath is, and by whom it is taken; thus we uſually ſin. Alſo by Swearing commonly in our communication and talk one with another, by the Creatures, the Maſs, or any the like vain thing.
4. Curſing or Banning, which is a calling for Plague, or any the like fearful evil upon thoſe with whom we are offended, Rom. 12.14.
5. Vowing things unlawful or impoſſible, or neglecting of our Vows, which are
1. General, in the time of our Baptiſm.
2. Special
1. Upon any ſpecial occaſion of danger or benefit.
2. Without any ſuch occaſion, onelyonly upon a free reſolution, the rather to glorifie God.
6. Light uſing of Gods Name, by ſaying (O Lord) or (O God) upon every light occaſion, without having the heart lifted up unto him: Or by way of Admiration, crying out, Good Lord, upon every news or light accident: Alſo the vain & wicked uſing of his Word and Attributes, Titles or Properties, which the better to avoid, know, that they are ſuch as theſe, to which thou mayeſt eaſily refer all the other ſeveral degrees and kindes of them; viz.
1. By Praiſing God for any thing wickedly gotten, or for any evil thing: Thus did Saul, 1 Sam. 23.21.
2. By Derogating from Gods Power; as 2 King. 7.
3. By Derogating from his Providence, crying out, What ill luck had I!
4. By Speaking of his Mercy to be the more hardned in doing evil.
5. By Speaking irreverently of his Works of Election, Creation, Redemption, &c.
6. By Talking vainly of the Word of God, to no edification, and to move vain Queſtions about it.
7. By Mocking at any thing therein, or jeſting out of it.
8. By alledging it to defend any ſin or error, as the Devil did to Chriſt, Mat. 4.
9. By uſing it to charm withal, Lev. 20.6. or the holy Names therein, to Conjuration.
10. By teaching falſly in the Name of the Lord, as the falſe Prophets did, ſaying, Thus ſaith the Lord.
11. By aſcribing Power, Greatneſs, &c. to our ſelves, as Nebuchadnezzar, Herod, and the Princes of Tyre did, Dan. 4. Acts 12. Jer. 27.
7. Vain Proteſtations and Aſſeverations; that is, the needleſs uſe of them, when ſome earneſt occaſion doth not urge hereunto: Againſt thoſe as againſt Swearing doth Chriſt direct his ſpeech Mat. 5.37.
That our Swearing may be lawful, it is required
1. That we Swear onelyonly to ſuch a Truth as we know to be ſo; for although it be a Truth to which we Swear, yet if we know it not ſo to be, we are perjured, becauſe we Swear contrary to our Conſcience.
2. That we Swear according to the known intent of him unto whom, or before whom we Swear: for if we Swear in doubtful words, having another meaning then we know him to have before whom we Swear, we abuſe the Ordinance of God.
3. This being a part of Gods Worſhip, we muſt do it with great fear and reverence.
4. We muſt Swear onelyonly things lawful and poſſible, otherwiſe we but mock God, who cannot be mocked.
5. If we Swear for the performance of any lawful thing by the Aſſiſtance of God, we muſt be careful our Oath be not fruſtrated.
The Vertue of this Commandment conſiſteth in the right and honorable uſage of Gods Name; the parts whereof were formerly named, but here explained; viz.
1. The Propagation and ſpreading abroad of Gods true Doctrine not that onelyonly by the publike Miniſtery of the Word, but that inſtituting and inſtructing which appertaineth to every one privately in his place, being bound to bring others to the knowledge and Worſhip of God, Deut. 4.9.
2. The Celebration, lauding and magnifying of God, which is a commemoration and recounting of Gods Works and Properties, joyned with a love and admiration of them.
3. The Confeſſion of the Truth which we know concerning God, which is the ſhewing of our judgement and opinion concerning God and his Will certainly known out of his Word, Rom. 10.10.
4. The Zeal of God, which is an ardent love of God, and a grief for any reproach or contempt which is done to God, and an endeavor to put away that reproach from the Name of God, and to avoid ſins our ſelves, and to baniſh them from others.
5. Invocation, which is Prayer, whereby we crave of the true God none other bleſſings then God hath commanded us to ask of him onelyonly, made in true Converſion by Faith, and in a full perſwaſion of Gods Promiſes for the Mediators ſake, Pſal. 105.1.
6. Thankſgiving, which is to acknowledge what and how great Bleſſings we have received of God, and to yield unfeigned Obedience unto him to the utmoſt of our power, Col. 3.17. 1 Theſſ. 5.18.
7. Right and lawful Swearing; the maner whereof hath been already touch'd, and yet remains to be further opened.
Again, Gods Name is honored,
1. By our deeds of Piety, Praying, Reading, Hearing, Preaching, &c. alſo of Charity, 2 Cor. 8.19. And when we confeſs and defend it as the Martyrs did. Now that our deeds may be good, theſe Properties are required:
1. They muſt be frequent and often.
2. They muſt be done in ſincerity and truth; that is, from the very heart, with an aim at this onelyonly end, That God may have glory.
3. In Faith; that is, by perſons believing, and in aſſurance of being accepted in all our devotion, Heb. 11.6.
4. The Doer muſt be ſeparate from ſin; that is, not live impenitently in, or make a trade of any ſin.
2. By our ſpeech; as herein we are priviledged beyond all other earthly Creatures: And this is the right uſe of the tongue; as
1. When our talk is not corrupt, but tending to the edification of others.
2. When we ſpeak Reverently of the Name of God, Phil. 2.10.
3. When in all things we make Conſcience of ſpeaking the Truth, Joſh. 7.19.
4. When an Oath is rightly taken, or a Vow rightly made; for this is a ſpecial part of Gods Service, Deut. 6.13. Jer. 4.1.
5. When we ſpeak of the Word of God to edification, Pſal. 37.3. Deut. 6.7.
6. When we ſpeak affectionately and thankfully of the Works of God to others, Pſal. 107.8. yea, of his Judgements upon our ſelves, Job 1.11.
3. In the Thoughts and Deſires of our hearts; which is, when even here we are enſlamed with a love and reverence of his holy Name, and do burn with a deſire of his glory above all things: Without this the outward reverence is nothing at all in Gods acceptation.
4. When we labor to bring others to the glorifying of Gods Name, Matth. 5.16. extending our care to others, by all means poſſible and lawful to win them to the praiſe and glory of God.
Chriſtian Confeſſion of the Truth being alſo a ſpecial vertue of this Commandment, as whereby Gods Name is highly honored, is twofold:
1. Open; when a man boldly confeſſeth the Truth or his Faith before the Adverſary even to the death: This is the higheſt degree of Confeſſion.
2. Implicite; when a man to keep his Religion is content to forſake his Countrey, Friends and Goods: This is a lower degree thereof, yet acceptable to God.
Two ſpecial Times in which Confeſſion of our Faith is to be made:
1. When we are examined touching our Religion by them that are in Authority.
2. When in the want thereof Gods glory is directly impeached, the Salvation of men hindred, the Truth obſcured, Error enboldned, and our Neighbor offended.
Unto the Confeſſion of the truth and conſequently to this Commandment, is repugnant
1. Denial, which is
1. An univerſal and general Defection from true Religion. This Denyal is proper only to Reprobates and Hypocrites.
2. Special and Particular, committed through error, not voluntary, neither purpoſed, through fear and humane frailty: This may happen to a childe of God, as in Peter. When a man is forced to deny his Religion, his offence in deed and in truth is voluntary (though ſome otherwiſe think it to be a mixed action) for compulſion doth not reach to the Will, but to the outward man, and ſerves to draw forth a conſent; and when conſent is yielded, he denies his Religion voluntarily; for voluntas non poteſt cogi.
2. Diſſimulation or Diſſembling, and hiding of the Truth, when as Gods glory and our Neighbors ſafety requireth a Confeſſion thereof. Hereof are they guilty who out of novelty, curioſity, or for faſhions ſake, dare be preſent at Idolatrous Service: for it is not lawful for any man, being urged, to go to Idol-Service and hear Maſs, though he keep his heart unto God. The Corinths might not go into the Temple of Idols, though not partaking with Idolaters in their Worſhip, 1 Cor. 8. & Chap. 10.
3. The abuſing of Chriſtian liberty, or giving offence in things indifferent, to confirm errors in the mindes of the Adverſaries or of the weak, to alienate them from true Religion, Rom. 14.15.
4. All Scandals and Offences given in Maners, when as they which profeſs true Religion lead lewd and wicked lives, and thereby deny what they profeſs, Rom. 2.24.
5. Unlawful Chriſtian ſlight in time of Perſecution: for though in ſome caſes it may be lawful, yet is Subjection ſimply to be yielded to the puniſhment of Magiſtrates, for the better witneſſing of the Truth, though we do not alway tender obedience to their Commands. Now to a lawful Chriſtian flight in time of Perſecution, by a Miniſter of Gods Word, or any other man whatſoever, are required theſe eight Conditions, that Gods Name may not be diſhonored, nor this Commandment broken; viz.
1. When there is no hope of doing good by his abode in that place where the Perſecution is, but otherwiſe he may fly.
2. If the Perſecution be perſonal; that is, directed againſt his perſon particularly, then he may uſe his liberty. Publike Perſecution is directed againſt the whole Church.
3. If there be in the Paſtor a moderation of minde, for he muſt neither be overcome with exceſſive fear, nor through over-much confidence.
4. That the Paſtor withdraw himſelf onelyonly for a time, not utterly forſake his Charge, unleſs his perſon be chiefly aymed at in the Perſecution.
5. If after due tryal and examination he finde not himſelf ſufficiently armed with ſtrength to reſiſt the Extremity.
6. If he be expelled or baniſhed by the Magiſtrate, though the Cauſe be unjuſt.
7. If God offer a lawful way or means of eſcape, and does as it were open a door, and give juſt opportunity to fly.
8. If the Danger be not onelyonly ſuſpected, ſurmiſed, and ſeen afar off, but certain and preſent.
That we may the better know how to avoid the diſhonoring of Gods name by our unlawful flight, take notice of the principal ſigns thereof:
1. When God puts into a mans heart the Spirit of Courage and Fortitude, whereby he is reſolved to abide and ſtand out againſt the force of all enemies.
2. When a man is apprehended and under the cuſtody of the Magiſtrate.
3. When a man is bound by his Calling or Miniſtery, ſo as in it he may glorifie God and do good to his Church, then he may not fly.
4. When God in his Providence cuts off all lawful means and ways of eſcape, he doth then as it were bid that man ſtay and abide.
Gods Name is moſt commonly abuſed by Swearing, we will therefore now ſpeak of Oathes, and in the firſt place know that they are of two ſorts:
1. Of things paſt, for the diſcovery of Truth.
2. Of things to come, for binding a Promiſe; which, if made unto God, is called a Vow. This will be touch'd in the cloſe of this Commandment.
In an Oath, which is of things paſt, three circumſtances are required, without which the Oath is ſinful and vain:
1. That the thing whereupon we are about to Swear, be not onelyonly true, but alſo that the Truth thereof be certainly known unto us.
2. That the thing be of ſome weight, as well to the glory of God, as to the love of our Neighbor.
3. That the Truth of that thing by any other means cannot be brought to light, for otherwiſe the very Name of God is contemptuouſly uſed.
In an Oath reſpecting things to come, are theſe five things to be obſerved:
1. That the thing be of ſome importance, for the reverence we have of God.
2. That it be juſt and lawful, that we call not God to witneſs what is contrary to himſelf.
3. That it be in our power, elſe we ſwear madly or hypocritically.
4. That it be of things certain, leſt we ſwear with an evil conſcience.
5. That in time we perform it indeed, though it ſhould be never ſo much to our loſs and hindrance.
There are four diſtinct things in every Oath:
1. An Aſſeveration of the Truth.
2. A Confeſſion of the Omnipotent Preſence, Wiſdom, Juſtice, and Truth of God.
3. Invocation on God to give Teſtimony to the Conſcience of the Swearer, that he ſpeaks but Truth.
4. Imprecation, whereby man bindes himſelf to puniſhment if he ſwears falſly.
That we may be careful (as it is our duty) to uſe an Oath aright, we muſt conſider theſe ſix particulars therein; viz.
1. What an Oath is: It is a ſolemn Appealing to God, whereby we teſtifie that we ſpeak Truth.
2. Who is the Author of it: That is God himſelf, by whom alone we are to Swear.
3. The parts of an Oath whereof it conſiſteth; viz.
1. Confirmation of a Truth that cannot elſe be known but by our Oath.
2. Invocation of Gods Name, who is witneſs of the Truth, and a Judge to be avenged of us if we lye.
3. Confeſſion, that God puniſheth Perjury either expreſſed or implied, openly or ſecretly; which Confeſſion is threefold:
1. A man confeſſes that which he ſwears is true in his Conſcience.
2. That God is a witneſs not onelyonly of his outward action and ſpeech, but alſo of his particular Conſcience.
3. That God is an Omnipotent Judge of all and of him that ſweareth; able to juſtifie him if he ſwear truly, or to condemn him eternally if otherwiſe.
4. An Obligation, binding us to the puniſhment, if we perform not the Condition.
5. Imprecation, or Prayer to God for theſe two things:
1. That God would be a witneſs with him that ſweareth, to teſtifie that he ſweareth truly, and according to his Conſcience: So did Paul, Rom. 9.1.
2. That God would become a Judge to curſe him with eternal death, if he ſweareth falſly, 2 Cor. 1.23.
4. The form or maner that is to be obſerved in our Swearing; & that is
1. In Truth, leſt we make God a lyar; which reſpecteth two things:
1. The matter whereto we ſwear, for God may not be called to be a witneſs to a lye.
2. The minde of him that ſweareth, for his Oath muſt be according to his minde, without fraud or deceit, with intent to perform his Promiſes.
2. In Juſtice or Righteouſneſs, leſt we commit impiety; which alſo reſpecteth two things:
1. The thing ſworn to, which muſt be juſt and lawful, and according to Gods Word.
2. The Conſcience of the Swearer, for a man muſt not ſwear for a Trifle, though the thing be true, but either by the Authority of the Magiſtrate, or upon ſome neceſſary occurrent of his lawful Calling: for light matters are not a juſt cauſe of an Oath.
3. In Judgement, leſt he be raſh and heady even in ſo weighty a matter: I ſay, in Judgement
1. Of the Oath, to know the nature of an Oath, and to be able to judge of the matter whereabout he ſweareth; and alſo to diſcern rightly of the perſons before whom, of time, place, and other circumſtances.
2. Of his own Perſon, to ſee in his Conſcience whether he be fit to take an Oath, and thereby to worſhip and glorifie God: for, the Fear of God, and Swearing by his Name, are joyned together, Deut. 10.20. So that a prophane man that hath not the fear of God in his heart, ought not to Swear.
5. The Ends of an oath, which are
1. In reſpect of God, his own glory.
2. In reſpect of Men, to confirm ſome truth or decide ſome controverſie; ſo that the particular Ends of all lawful oaths may be theſe four; viz.
1. Allegiance and Obedience to Princes: ſo the Elders of Gilead ſwore to Jephthah, Judg. 10.11. So Jehoida the Prieſt made the guard of King Joaſh to ſwear, 2 King. 2.11, 4.
2. To confirm a lawful League, and eſtabliſh a Covenant between men. Thus did Abraham with Abimelech, and he with Iſaac, Gen. 21.23, 24. & 26.28, 29, 31. Thus did Jacob and Laban, Gen. 31.53. ſo did David and Jonathan, 1 Sam. 18.3. & 20.8. & 23.18.
3. For the deciding of Controverſies between party and party, which otherwiſe cannot be determined.
4. To juſtifie our Religion, and to binde our ſelves thereby to the true Worſhip of God. Thus was it in the days of Aſa, 2 Chron. 15.12, 13, 14. & 34.31, 32.
6. The Properties of an Oath; for as every Oath is not unlawful, ſo every Oath is not lawful, as when contrary to Gods Word. Now it is the property of a lawful Oath, to be undertaken of ſuch things as are true, certainly known, poſſible, godly, neceſſary, profitable, weighty, worthy ſo great a Confirmation, and no way diſagreeing with Gods Word, no way prejudicial to his Honor, or the Love we owe unto our Neighbor.
Again, before & at the taking of every Oath there muſt be conſideration had of theſe particulars; viz.
1. Of the thing in queſtion that is to be confirmed.
2. Of the nature of the Oath that is taken.
3. Of the minde and true meaning of him that ſweareth.
4. Of the particular circumſtances of time, place and perſons before whom we ſwear; as if before the Magiſtrate, remember theſe three Caveats; viz.
1. That the Oath be adminiſtred lawfully, not againſt Piety or Charity.
2. That the Oath muſt be taken in the Magiſtrates meaning, not in our own private ſenſe.
3. Not ambiguouſly, but our words muſt be agreeable to what we conceive in heart.
5. Of the juſt occaſions of an oath, which are chiefly theſe four; viz.
1. When it may further Gods glory and Worſhip.
2. When it may tend to the Preſervation of our Neighbors life, goods and good-name, or to the furtherance of Brotherly love.
3. When it lawfully ſerveth to relieve a mans own private neceſſity.
4. When the Magiſtrate doth exact it by order of Juſtice.
6. Of the event and iſſue of the Oath.
7. Whether the party we are to deal with, doubteth of the thing we are to ſpeak of, or not.
8. If we doubt, whether then it may not be paſſed with Truly and Verily, or by doubling our Aſſeveration, as Chriſt did.
9. Whether there be not any other fit means to try out the matter, before that we come to an Oath.
10. When the matter is of importance, and there is no other Tryal but by an Oath, we muſt conſider before whom we ſwear, as the Judge or Magiſtrate, Jer. 4.2. And by whom or what, as by the Lord, Lev. 19.12.
In every lawful oath there is a double Bond:
1. It bindes one man to another for the performing of the thing he ſweareth to do.
2. It bindes a man unto God; for he that ſweareth, invocates God as a witneſs and a Judge of the Truth of his Aſſertion; and he ſtands bound unto God, till the thing ſworn unto be performed, if it be lawful and poſſible.
That a Chriſtian may take a right and lawful oath is confirm'd by theſe Reaſons, drawn
1. From the end of an Oath; for an Oath is a confirmation of Faith and Truth, a deciding of Debates, a Bond of Civil order, and giveth and aſcribeth the praiſe and maintenance of the Truth to God.
2. From the nature of an Oath, which is a Teſtification of the Truth, and an invocation of God, whereby we deſire of him ſuch things as are agreeable unto his Nature and Will manifeſted in his Word, even that he will bear Record of the Truth.
3. From Gods own Commandment, Deut. 6.13. & 10.20. Iſa. 65.16.
4. From the Examples and Practice of the Saints, whoſe Oathes are in Scripture approved; and ſuch places of Scripture as forbid Oathes, forbid onelyonly raſh Oathes, and ſuch as have not the lawful cauſes and conditions of an Oath.
There are two Times and caſes wherein a man may lawfully Swear; viz.
1. When the Magiſtrate miniſtreth an Oath unto a man upon a juſt occaſion: for he hath power in this caſe, and therefore when he juſtly requires it of a man, then may he lawfully ſwear. Let no man therefore vainly imagine from the words of our Savior, Swear not at all, Matth. 5.34. that it is not lawful to take an Oath, being thereto lawfully called by a Magiſtrate; for Swearing is commanded as a part of Gods Worſhip, Deut. 10.20. And Chriſts meaning in that place was not to forbid all Swearing ſimply, but all Swearing after the Jewiſh maner and cuſtom; that is, in common talk and communication, as is plain in ver. 37. For this is a Rule to be obſerved in the Interpretation of Scripture, Things generally ſpoken muſt be particularly underſtood, according to the circumſtances of the preſent matter in hand; as when Paul ſaith, He became all things to all men, 1 Cor. 9.22. if this ſhould be taken generally, we might ſay, That with Blaſphemers he became a Blaſphemer, &c. But as that ſpeech of Pauls muſt be reſtrained to things indifferent, ſo this here of our Saviors is reſtrained to the Jewiſh Cuſtom.
2. When a mans own Calling general or particular, neceſſarily requireth an Oath: And this is in four caſes; viz.
1. When the taking of an Oath ſerveth to maintain, procure or win unto God any part of his glory, or to preſerve the ſame from diſgrace. In this regard Paul, moved with a godly zeal, uſeth an Oath in ſundry of his Epiſtles.
2. When his Oath ſerveth to maintain or further his own or others Salvation, or preſervation in Soul or Body, 2 Cor. 1.23. Pſal. 119.106.
3. When the Oath ſerves to confirm and ſtabliſh Peace and Society between party and party, Kingdom and Kingdom. Thus Abraham and Abimelech, Jacob and Laban, Gen. 21. & 31.
4. When a man by Oath and not otherwiſe may free himſelf from temporal loſſes; in which regard a man may lawfully by Oath purge himſelf from infamy and ſlander.
An Oath is to be uſed onelyonly in caſe of neceſſity, and that for theſe Reaſons:
1. Becauſe God will not hold him guiltleſs that taketh his Name in vain, which is done one way by uſing it negligently and unneceſſarily.
2. Becauſe the end of practiſing an Oath is to decide Strifes and determine Controverſies, which diſturb Peace, and hinder Chriſtian Charity, Heb. 6.16.
3. The Name of God is moſt fearful in Praiſes, glorious in Holineſs, great in Might and doing Wonders; therefore it ought not commonly to run in our mouthes without weighty and neceſſary cauſe.
An Oath doth not binde in theſe ſix caſes:
1. When it is againſt the Word of God, and tendeth to the maintenance of ſin.
2. If it be made againſt the wholeſom Laws of the Commonwealth.
3. If it be taken by ſuch perſons as want Reaſon, as Children, Ideots, Mad-men, &c.
4. If it be made by thoſe who are under tuition of others, and have no power to binde themſelves.
5. When it is made of things impoſſible, for then it is a vain Oath.
6. If at the firſt it were lawful, and afterward it become unlawful and impoſſible.
We muſt Swear by God onelyonly, and that for theſe Reaſons; viz.
1. Becauſe God hath commanded us to Swear by him onelyonly, as alone to be feared and worſhipped.
2. God will have Invocation to be uſed to himſelf onelyonly, and an Oath is an invocating of God.
3. An Oath gives and aſcribes unto him by whom we Swear, the inſpection and viewing of mens hearts, the hearing of them, and infinite Wiſdom and Knowledge; but God onelyonly views the heart, Joh. 2.25.
4. By whom we Swear, unto him we give and aſcribe the executing of puniſhment, and Omnipotency, as whereby he muſt maintain the Truth, and puniſh him that lyeth; but God alone is Omnipotent, and the executer of puniſhment, Mat. 10.28.
Reaſons againſt Swearing by the creatures:
1. An Oath is a part of Gods Worſhip, Deut. 10.20. every part whereof muſt be referred to God directly; but in indirect ſwearing by the Creatures, the Oath is directly referred to the Creature, and indirectly unto God, namely in the Creature, which is not lawful.
2. A man muſt Swear by him that is greater then himſelf, Heb. 6.16. and therefore God ſwar by himſelf, becauſe there was none greater to ſwear by, ver. 13.
3. Thou ſhalt Swear by my Name, Deut. 6.13. Then God ſeems to preſcribe ſuch a form of Swearing, wherein his Name is plainly expreſſed; but in indirect Oathes by the Creatures it is otherwiſe.
4. He that ſweareth by the Temple ſweareth by God, Mat. 13.16. whence may be gathered, That an indirect Oath is ſuperfluous, becauſe it is ſufficient that a man Swear by God onelyonly, and not by the Creature alſo.
Unto right and lawful Swearing is oppoſed
1. The refuſing of a lawful Oath, when one avoideth to take an Oath that tendeth to Gods glory and to the ſafety of his Neighbor.
2. Perjury or Forſwearing, when wittingly and willingly a man deceiveth in an Oath, either in bearing Witneſs, or in Promiſe made to God.
3. An Idolatrous Oath, which is taken by another beſides the true God.
4. An Oath made to an unlawful thing; as was Herods to perform whatſoever Herodias Daughter ſhould ask.
5. A Raſh Oath made of lightneſs, without any neceſsity, or for no great cauſe.
Perjury is threefold, or there are three kindes of Perjury; viz.
1. When a man Swears that which he knows to be falſe; when a man confirmeth by Oath that which he knows, or thinks to be otherwiſe.
2. When he Swears that which he means not to do; this is deceitful Swearing, when a man either about things paſt or to come, Sweareth contrary to the true knowledge or purpoſe of his minde, reſerving a meaning to himſelf contrary to the meaning of the Magiſtrates demand, according to which every Oath is given and ſo muſt be taken: for if a man might lawfully frame a meaning to himſelf in Swearing, he might eaſily delude all Truth, and ſo ſhould not an Oath for confirmation be the end of Strife, but the breeder thereof, through ſurmiſe of falſe meaning in him that Sweareth.
3. When Swearing to do a thing which he alſo means to do, yet afterward doth it not: The breaking of a binding Oath; as when a man upon his Oath promiſeth to do a thing that is lawful, and doth it not, unleſs God after the Oath taken, make the thing promiſed impoſſible to be done, for then it is no longer binding.
In Perjury there muſt be theſe two things; viz.
1. A man muſt affirm or avouch ſome thing againſt his own minde, his own meaning, purpoſe, intention or perſwaſion; his ſpeech muſt not be anſwerable to that which is in his minde; if he knoweth a thing to be falſe, and ſwears it is falſe, this is no Perjury.
2. In Perjury there muſt be an Oath: it is not Perjury to affirm a thing that is falſe, unleſs he alſo ſwears to the thing he affirms falſly, againſt his minde; yet every Oath maketh not a direct Perjury, unleſs it be a binding Oath: for a man may ſwear unto a thing that is unlawful, and afterward alter his minde, and not perform his Oath, without Perjury: Now he ſinned in ſo ſwearing, and thereby obliged to Repentance; yet he is not Perjured, becauſe the Oath was not a binding Oath.
The grievouſneſs of this ſin of Perjury, appears by theſe three ſins which are contained in it; viz.
1. The uttering and maintaining of a lye.
2. The calling on God to be a witneſs to a Lye, wherein men do as much as in them lieth, ſet the Devil himſelf, the Father of Lyes, in the room of God, the God of Truth, and ſo groſly rob him of his Honor and Majeſty.
3. In Perjury a man prays for a curſe upon himſelf, wiſhing God to be a witneſs of his Speech, and a Judge to Revenge if he ſwear falſly; ſo as herein a man is his own Enemy, and as much as in him lieth, doth caſt his own both Body and Soul into Hell.
Now as touching Vows, know, That theſe four Conditions are Required in every lawful Vow; viz.
1. Concerning the perſon of him that voweth, that he be a fit perſon.
2. Concerning the matter of a Vow, that it be lawful, poſſible, and acceptable to God, it may not therefore be ſin; not triſles or light matters; nor things meerly neceſſary, as to dye, which cannot be avoided, nor things impoſſible.
3. Concerning the form of a Vow, it muſt be voluntary and free. Now that it may be ſo, theſe three things are neceſſary:
1. That it be made in judgement; that is, in Reaſon and Deliberation.
2. That it be done with conſent of Will.
3. With Liberty of Conſcience.
4. Concerning the End of a Vow, which is not to be a part of Gods Worſhip, but onelyonly a ſtay or help to further us in the ſame. Now there are three ſpecial and particular Ends of a lawful Vow; viz.
1. To ſhew our ſelves thankful to God for bleſſings received.
2. To prevent ſin to come, by keeping ſobriety and moderation.
3. To preſerve and encreaſe our Faith, Prayer, Repentance and Obedience.
Again, in a vow conſider,
1. What it is is; even a free and ſolemn Promiſe to God, touching ſuch things as pleaſe him, tending to the glory of his Name, the profit of our Brethren, or the Repentance and Salvation of our own Souls.
2. Who may Vow; and they are onelyonly and all ſuch as are free and at liberty.
3. To whom Vows are to be made; not to Saints or Angels, but to God onelyonly, and to him alone they are to be performed, Pſal. 76.11.
4. What we may Vow to God; not things unlawful, unpoſſible and unwarranted by the Word of God; not things whereof we are uncertain whether they pleaſe God or not: but ſuch things as the Scripture warranteth, being the true Rule of all right ways, the Record of Gods Revealed Will.
5. That being thus made, it is carefully to be kept and religiouſly to be performed, having an eye to that party with whom we have to deal: For as Vows are to be made with reverence, ſo are they to be performed with care and diligence; otherwiſe we groſly abuſe the Majeſty of God, and take his Name in vain. So that Vows are not in themſelves unlawful or to be condemned, ſo as they be reſtrained and bounded in the compaſs of the Law of God.
Conſider farther in Vows theſe Particulars; viz.
1. If they be made of any thing flat againſt the Word of God, they cannot binde or tye us to the performance thereof: for all the force and power of binding us, is to be borrowed and derived from the Word of God, otherwiſe they have no ſtrength or efficacy to conſtrain or command.
2. They muſt not be made of ſuch perſons as want ſufficient Reaſon, Judgement, Diſcretion and Underſtanding; as Children, Fools, or Furious perſons.
3. They muſt be ſo made as they may ſtand with Chriſtian Liberty: for we may not in any ſort make that abſolutely Neceſſary which God hath left free unto us, enſnaring the Conſcience, and abridging the Liberty which Chriſt hath purchaſed: contrary to the Commandment of the Apoſtle, Gal. 5.1.
4. That a Vow made of a thing unpoſſible is no Vow at all, but an intolerable preſumption, and a wilful tempting of God.
5. They muſt not be againſt a mans general or particular Calling; that is, neither againſt his calling as he is a Chriſtian, neither againſt that ſpecial calling wherein he liveth.
6. They muſt not be raſh, heady, ſudden, idle or unadviſed, but made with Advice, Meditation and Deliberation: for raſh Vows are not lawful, though the things vowed may be done lawfully.
7. They ought all to be of great moment and importance, not idle and trifling toys, like the Popiſh Vows, whereof one voweth a Pilgrimage to the Saints, another to faſt or eat no Fleſh at ſuch a Feaſts Even: whereof the one is ſuperſtitious, and the other deviliſh, 1 Tim. 4.1, 3.
8. They muſt not be made for falſe and wrong ends, as conceit of Merit, and opinion of deſerving the favor of God and Everlaſting Life: For the ends which we reſpect muſt be good, as to exerciſe and ſtir up the gifts of Faith, Prayer, Obedience, Repentance, and other graces of the Spirit, and to teſtifie our Thankfulneſs to God for Bleſſings received at his hand: They muſt not be to binde God unto us, but us the cloſer unto him in a more ſtrict courſe of life.
9. They muſt come from a free heart, performed willingly and chearfully unto God.
10. We muſt pay our Vows without delay, we muſt not put off the time, Gen. 33.1. Exod. 5.3. leſt the Lord hold us guilty of taking his Name in vain.
The bliſter'd Tongues of men ſcarce ought can vent,
Without the Breach of this Commandement:
We cannot ſigh, reprove, admire, nor fit
Expreſſions to the fancy of our Wit
Without the Breach thereof: Courtiers ſick
For want of words make it their Rhetorick:
And Poets ſwear they are undone, unleſs
They may have licenſe for ſome Prophaneneſs.
But let all ſuch as Take Gods Name in vain,
Take heed they Take not Hell too for their pain.