The Great Case of Conscience Opened, Text
THE GREAT Caſe of Conſcience OPENED IN THE Particular unfolding, and Examination of thoſe two difficult Texts, in Mat. 5.33, 34. and Jam. 5.12. about the Lawfulneſs or Unlawfulneſs of SWEARING: WHEREIN The evidence of Scripture-Light, as laid down in the Old and New Teſtament, in variety of Caſes and Examples (not hitherto inſiſted on) are ſuccinctly and clearly Stated; AND Uſefully Accommodated & Suited to the preſent State and Condition of many Suffering Chriſtians.
By Ieremiah Ives.
LONDON, Printed by S. D. for Francis Smith, at the Elephant and Caſtle near Temple-Bar, 1660.
THE GREAT CASE OF CONSCIENCE OPENED, &c.
READER,
THere are two Rocks that proves as perillous to Chriſtians, as Scilla and Caribdis to Sailers (viz.) Ignorance and Scandal; that who ſo eſcapeth the one uſually ſuffereth rack upon the other; ſad experience witneſeth that very few have drove a trade for heaven, but at one time or other have ſuffered loſs in their Spiritual Eſtate, by reaſon of their Ignorance, which hath made them cry down that for heriſie at one time, which they have imbraced for verity at another: And if through grace they have been delivered from the perils on this hand, how are they prejudiced on the other? reſuſing, the lawful uſe of ſacred things, by reaſon of the prophane abuſe and Scandal that ſome have brought upon them. Hence it is, that many conſciencious people do refuſe to take any oath, ſince the Name of God hath been much prophaned thereby; in ſo much that becauſe of oaths the land mourns. And others (no leſs conſcientious then the former) refuſe to take any oath becauſe they are perſwaded that no oaths ought to be taken in Goſpel times: My buſineſs therefore in this diſcourſe, is not to prove whether a man may lawfully take this or that particular oath: To that I ſhall anſwer with the Apoſtle in another caſe; Let every man be perſwaded in his own mind, becauſe every man muſt give an account for himſelf to God. That then which I ſhall undertake to prove, is that ſome oaths are lawful in the times of the Goſpel; the which if the Lord inable me to make ful proof of: To the information of thoſe who are diſſatisfied, I hope they will with the more eaſe eſcape that other Rock (viz.) the Scandal that may accrew thereby; And if I do prove that Aſſertory and promiſary oaths are both lawful and uſeful, I have the priſe I run for, and let God have the glory; And that I may ſo do, I ſhall propound this Method. Firſt, I ſhall ſhew, what Sacred Oaths are. Secondly, to what end they were taken. Thirdly, whether thoſe two Texts, Mat. 5.34. and James 5.12. do forbid the uſe of all oaths in the time of the Goſpel.
As concerning the firſt queſtion (viz.) What a Sacred Oath is, the Scripture wil reſolve us, Num. 30.2. that it is a bond by which a man binds his ſoul to the ſpeaking of that, which is in it ſelf true, or the doing of that which is in it ſelf lawful, unto which the living and true God is call'd to witneſs. Of Sacred Oaths, there were two ſorts under the Law (viz.) Commanded and voluntary; that ſome were commanded, See Exo. 22.11. An Oath of the Lord, ſhall be between themſelves, &c. Deut. 6.3. and 10.20. Thou ſhalt fear the Lord thy God, and ſwear by his Name. Jer. 4.2. Thou ſhalt ſwear the Lord liveth in Truth, in Righteouſneſs, and in Judgement.
And as ſome oaths were commanded, ſo ſome were voluntary, as appears by the forementioned Scripture, Num. 30.2. IF a man vow a vow, or ſwear an oath, to bind his ſoul with a bond, he ſhall not break his word, he ſhall do according to all that proceedeth out of his mouth. Which plainly ſheweth, that a man might have choſen whether he would have bound himſelf by an oath or no, but if he did; then, he was to perform all that proceeded out of his mouth: So that he that ſwore being commanded, and he that ſwore voluntarily, were both under a Sacred and religious tie.
Now there were three ways, by wch a man bound his ſoul by an oath. Firſt, when he ſwears by the Lord pronouncing the matter of the oath with his own lips, Lev. 5.4. This was called amongſt the Jews an oath of pronounciation: the like manner of ſwearing, we read of 1 Kings 1.29. David ſwore by the Lord, ſaying, that Solomon his Son ſhould reign after him.
Secondly, as a man is ſworn when he pronounceth the oath himſelf, ſo he may be as ſolemnly ſworn when he is adjured by another; for to Adjure in plain Engliſh is to charge one to ſwear, or to exact an oath: And therefore where we read Math. 26.63. that the High Prieſt Adjured Chriſt by the living God, Beza more plainly reads it; that the High Prieſt charged him to ſwear by the living God, if he were the Chriſt the Son of God; and ſo we read, Levit. 5.1. If a ſoul ſin, and he hear the voice of ſwearing, or (as Mr. Ainſworth reads it) the Voice of Adjuration, and is a witneſs whether he hath ſeen or known of it, if he do not utter it, he ſhall bear his iniquity. So that it ſeems a man was under an oath, if he uttered a matter being adjured thereto by the living God, and was guilty of ſin, if he heard the Voice of Adjuration, and could witneſs and did not. Mr. Ainſworth, upon Levit. 5.1. Out of the Hebrew Cannons, makes it appear, that whether a man ſwore by his own mouth, or was adjured by the mouth of another, and he Anſwer Amen, or ſpeak a word of like meaning; as if he ſay yea, or I am bound, or I take upon me this oath; he is aſworn man for any matter, whether he ſwear or be adjured by Gods Proper Name, or any of his Titles: like unto this, was that oath or adjuration, wch the King exacted of the Prophet Micah 1 King. 22.16, 17. And the King ſaid, how often ſhall I adjure thee, that thou tell me nothing, but that which is true in the Name of the Lord? Now the Prophet in anſwering to this voice of ſwearing, and telling the King that he ſaw all Iſrael ſcattered upon the Mountains like Sheep without a Shepherd; Was as ſolemnly under the oath, as if he had ſworn by the living God, with his own mouth.
I could wiſh that this were ſeriouſly conſidered by thoſe that make conſcience of oaths; what if one ſhould adjure them by the living God to ſpeak, if they know ſuch a man, or will do ſuch a thing; and they ſhould but ſay, yea, or nay; they would think (and I am perſwaded many do think) this is not ſwearing, which (by the Scriptures) is as ſolemn ſwearing, as if they had uttered the oath with their own mouth: an oath like this is uſed in our Common Law, where the witneſs is charged by the help of God, to ſpeak the truth, the whole truth, and nothing but the truth; touching the difference between Party and Party: now his laying his hand upon the book and kiſſing it, is no more then ſhewing his conſent to the oath, as if he had ſaid, yea, or I wil ſpeak the whole truth: by this he was as firmly bound by an oath as if he uttered the matter, with his own mouth; and therefore if the Judge after the conſent to the oath, do ask a queſtion of the party ſworn, an he do but anſwer, and give in his teſtimony in naked aſſertions, without ſaying, I ſwear by the Lord, or by the oath I have taken, or the like, his bare anſwering to the queſtion, is as much as if he had pronounced a oath, with the higheſt aſſeverations that could be thought on; and this kind of ſwearing agrees with that which was commanded under the Law, as appears by the forementioned Text, Levit. 5.1.
The thrid way by which a man becomes bound, by an oath; is no leſs ſacred, though ſomewhat differing from the former; and that is called an oath of curſing; an example of this we have in Numb. 5.19. When a woman was queſtioned whether ſhe had known any other man beſides her Husband; the Text ſaith, that ſhe was to clear her ſelf by an Oath of curſing, or execration; this was done two wayes.
Firſt, when one was adjured by a curſe, and he anſwered amen, or ſo be it, then he was bound by an Oath; this is manifeſt from the fore-cited Text, Numb. 5.19. the Text ſaith, that the Prieſt charged the Woman with an Oath of curſing, and her ſaying amen, or ſo be it, was as much as if ſhe had uttered all the words of the curſe with her own mouth; and if ſhe were guilty of the fact, ſhe was to be an Oath of curſing among her People, ver. 21. As much as if he ſhould have ſaid, if any Woman ſhall be ſuſpected of the like fault for time to come, ſhe ſhall clear her ſelf by this Oath of curſing, and ſay, the Lord make me like that Woman whoſe thigh did rot, and whoſe belly did ſwell, if I am guilty of this crime: to this agrees, Jer. 29.22. and Iſa. 65.15. And you (ſaith the Lord) ſhall leave your name for a curſe to my choſen, or as ſome read an Oath of curſing, as much as if the Lord ſhould ſay, my judgments ſhall be ſo heavy upon the wicked, that when ever my choſen ſhall confirm the truth of what they ſpeak or promiſe, they ſhall remember the name of wicked men, and revive their memory for an Oath of curſing, and ſay, the Lord make us as thoſe wicked men, who cryed for ſorrow of heart, and howled for vexation of Spirit; if we are guilty of the ſuſpected crime, or if we do not perform that which we have promiſed, or the like, otherwiſe than ſo, the Name of wicked men after that judgment is executed upon them, could not be a curſe to the righteous: Such kind of Oaths we read of, Judg. 17.2. And Micah ſaid to his Mother, the eleven hundred ſhekles of ſilver that were taken from thee, about which thou curſedſt, and ſpakeſt alſo in mine ears, behold the ſilver is with me, I took it; and his Mother ſaid, bleſſed be thou of the Lord my Son; this was no other but charging by an Oath of curſing or adjuration, to tell what became of the ſilver; like to this is that ſaying of Solomon, Prov. 29.24. He that is partner with a thief, hateth his own Soul, he heareth curſing and bewrayeth it not; as much as if he had ſaid, he is not only a partaker in the theft, but is guilty of the ſin mentioned in Levit. 5.1. in as much as he hears the voyce of curſing, or the voyce of the Oath, charging him to bewray the thief, but doth not: Another example of this kind, we have Joſh. 6.26. Joſhua adjured them, or (as we may read) he exacted an Oath of curſing) ſaying, curſed be the man that riſeth up and buildeth the City Jerico; their conſent herein bound them by an Oath of curſing, not to build it; as much as if they had pronounced it with their own mouth: and 1 Sam. 14.4. Saul adjured the People by a curſe not to eat, there conſent herein bound them, as if they had ſworn: the like we have Neh. 5.13. when Nehemiah took an Oath of the People (which was an Oath of curſing) ſaying, when he ſhook his lap, ſo God ſhake every man out of his houſe and Labour, that performeth not this promiſe, & all the People ſaid Amen; & in ſo anſwering, they bound themſelves by an Oath of curſing.
This ſhould admoniſh every man to have a care how they curſe or wiſh unleſs it be in a holy manner, to clear up the truth of any matter in queſtion, leſt their names be remembred for an Oath of curſing to all poſterity.
2. A ſecond way by which a man binds himſelf by an Oath of curſing, is when he uttereth the curſe with his own mouth; an example we have of this in David, the Text tels us, 2 Sam. 3.35. that David ſwore ſaying, when he wiſhed that God would do by him as by Abner, and much more if he eat bread till the Sun was down: little do people think that this manner of ſpeaking is an Oath, and ſuch an Oath that God expects the performance of.
I come now to the 2d. queſtion (viz.) what is the end of ſacred Oaths? but before I anſwer, give me leave to revive the forementioned diſtinction, between Oaths that were commanded, and Oaths that were voluntary, and the rather becauſe Oaths that were commanded, were ordinarily ſuch as were made BY God to men; and Oaths that were voluntary were made TO God, this diſtinction appears plainly if we conſider the example of Abrahams ſwearing his ſervant to him BY the Lord, Gen. 23.4. and David ſwore TO Saul BY the Lord, 1 Sam. 21.22. and Abraham ſwore BY the Lord TO Abimelech, Gen. 21.23. and the Spies ſwore BY the Lord TO Rahab, Joſh. 2.12. Now the end of ſuch Oaths as men ſwore by God to one another, was as the author to the Hebrews tells us, Heb. 6.16. to end al ſtrife, and to comfirm the truth of a matter in queſtion; an example we have of this, Exod. 22.11. If a man deliver to his neighbour an Ox, or an Aſs, or a Sheep, or any Beaſt to keep, and it die, or be hurt, or ſtollen away, no man ſeeing it, then ſhall an Oath of the Lord be between them both, that he hath not put forth his hand to his neighbours goods, and the owner of it ſhall accept thereof, and he ſhall not make it good: the like to this we have, 1 Kings 8.31, 32.
Again, another end of one mans Swearing to another, was to make good all lawful Promiſes, which had proceeded out of his mouth; examples we have of this kind, in the caſe of Abrahams ſwearing to Abimelech, and the ſpies ſwearing to Rahab; and Jacobs Swearing of Eſau, to make good the Bargain about his Birth-right, and Nehemiah Swearing the People to keep their Promiſe, Neh. 5.13. Having ſpoken of the end of ſuch Oaths as were commanded; I now come to ſpeak of the end of thoſe Sacred Oaths that were voluntary; and they were to afflict the Soul, by faſting or otherwiſe, ſee Num. 30.13. and theſe were called Oaths to the Lord, Pſalm. 132.1, 2, 3. Lord (ſaith the Pſalmiſt) remember David in all his afflictions, how he Swore UNTO the Lord, and Vowed to the mighty God of Jacob; ſurely I will not come into the Tabernacle of my Houſe, nor clime up into my Bed; I will not give ſleep to mine Eyes, nor ſlumber to my Eye lids, until I have found out a place for the Lord, an Habitation for the Mighty God of Jacob; like to this was that Vow of Hannah's, 1 Sam. 1.11. That if the Lord would give her a Son, ſhe vowed to give him UNTO the Lord; Now the end of theſe Oathes, were to bind them to perform to the Lord, thoſe voluntary Services which they were not bound to by Law; to this agrees that forecited Text, Num. 30.1. If a man Vow a Vow, or Swear an Oath UNTO the Lord, he ſhall not break his word, he ſhall do according to all that proceedeth out of his Mouth; and to theſe kind of Oaths Chriſt alludeth, when he ſaith, Mat. 5.33. Ye have heard that it hath been ſaid to them of old time, thou ſhalt not for-ſwear thy ſelf, but ſhalt perform TO THE LORD thy Oaths.
So then we ſee, that the end of voluntary Oaths, were to bind the Soul to the Lord, to perform to him ſome great piece of voluntary Service and Self-denyal, which they were not bound to by any law, had they not bound themſelves by an Oath.
I now come to the laſt Queſtion, (viz.) Whether thoſe two Texts, Mat. 5.34. and James 5.12. Do forbid all manner of Swearing in Goſpel times; I ſhall firſt ſpeak to that in Mat. 5.34. Where Chriſt ſaith, Swear not at all, &c.
To this I Anſwer, firſt Negatively, that this Text cannot be underſtood to forbid the uſe of all ſuch Swearing, as was commanded under the Law; my Reaſons are,
Firſt, Becauſe ſome ſuch Swearing was uſed by Chriſt himſelf, Mat. 26.63. Chriſt being before the Counſel, was examined by the Prieſt, but (the Text ſaith) Jeſus held his Peace; then the High Prieſt adjured him by the Living God, or (as it is in plain Engliſh) he charged him to Swear by the Living God, to tell him, Whether he was the Chriſt, the Son of God; to which Adjuration Jeſus Anſwers, Thou haſt ſaid, or I am; for ſo it is, Mark 14.62. Now to Anſwer to a Matter, when one is Adjured by the Living God, though it were but yea or Amen, was one manner of Swearing that was frequently uſed under the Law, as I have already ſhewen, from Levit. 5.1.1 Kin. 22.16, 17. Num. 5.19. Judg. 17.2. Neh. 5.13.
Secondly, This Text cannot be underſtood to take away the uſe of all ſuch Swearing, that was commanded under the Law, becauſe thoſe commandements contained in Ordinances, were not taken away till the death of the Teſtator, Epheſ. 2.15. and thoſe Ordinances that were contrary to us, were not taken away, till Chriſt nailed them to his Croſs, Coloſ. 2.14. Therefore thoſe Commandements of the Law, which accomodated Humane Affairs, and reſpected Morals, of which this of Swearing, to end ſtrife, was none of the leaſt, could not be taken away before Chriſt dyed; therefore all ſuch Oaths as were commanded under the Law, are not forbid by that Text, Mat. 5.34.
Thirdly, Neither this Text, Mat. 5. nor that in James 5. forbideth the uſe of all ſuch Swearing as was commanded under the Law, becauſe the Prophets propheſie, that ſome ſuch Swearing ſhall be uſed in the times of the New Teſtament, Eſay 65.16. He that ſhall bleſſe himſelf in the Earth, ſhall bleſſe himſelf in the God of Truth; And he that ſweareth in the Earth, ſhall ſwear by the God of Truth, becauſe the former Troubles are forgotten, and becauſe they are hidden from mine eyes; Here is a Propheſie, that foretels that ſome ſwearing ſhall be lawful in thoſe times that are to come, after the Aſcention of Chriſt, and the death of the Apoſtle James; Then he that ſwears, ſhall ſwear by the God of Truth, THEN, when, when the former troubles are forgot; When ſhall that be? the 17. verſe reſolves us, It ſhall be, When the New Heavens and New Earth are Created, and the former Heaven and Earth is forgotten; So that here is a Concatination of Divine Truths, men ſhall ſwear by the God of Truth, becauſe their former troubles are forgotten, their former troubles ſhall be forgotten, becauſe the former Heaven and Earth ſhall be forgotten; FOR (ſaith the Lord) I will creare New Heavens, and a New Earth, and the former ſhall not be remembred; That this Propheſie reſpected the times of the New Teſtament, let Peter Witneſſe, 2 Pet. 3.13. Nevertheleſſe, we according to his promiſe, look for New Heavens, and a New Earth, wherein dwelleth Righteouſneſſe; So that theſe Scriptures foretel, that though under the former Heavens, and upon the former Earth, men ſwore by falſe Gods; yet in the times of the New Heaven and New Earth, wherein dwelleth Righteouſneſſe, men ſhall ſwear by the God of Righteouſneſs.
Again that Text, Pſalm. 15.4. is by many underſtood, to reſpect the time of the New Teſtament; and if ſo, then one of the great quallifications that is required of thoſe, that ſhall dwell in Gods Holy Hill, is, that they ſhall ſwear to their own hurt, and change not; And Iſa. 45.23. God Sweareth, That to Him, every Knee ſhall bow, and every Tongue ſhall ſwear; and becauſe ſacred ſwearing by God, is a confeſſing of him; The Apoſtle tranſlates, every Tongue ſhall confeſſe, Rom. 14.11. plainly expounding the Propheſie, to relate to New Teſtament times.
Fourthly, Thoſe Texts cannot be underſtood to forbid all ſuch ſwearing that was commanded under the Law, becauſe ſome ſuch Swearing, not onelyonly Jeſus Chriſt as I have ſaid, but the Apoſtle Paul did both practice and enjoyn; that he practiſed ſome ſuch ſwearing, ſee 1 Kings 1.29. David ſwore, AS the Lord liveth that hath redeemed my Soul out of diſtreſs, &c. Solomon, thy Son ſhall Reign after me; this was under the Old Teſtament, to confirm a promiſe; and under the New Teſtament, the Apoſtle uſeth the ſame form of ſwearing, to confirm what he ſaid to the Corinthians, 2 Cor. 11.19. AS the Truth of Chriſt is in me, no man ſhall ſtop me of this boaſting, in the Regions of Achaia.
Again, under the old Teſtament, they Swore by calling God to Witneſſe (or record) to the Truth of what they ſaid, Judg. 11.10. And the Elder of Gilead ſaid to Jephtha, the Lord be Witneſſe betwen us, if we do not according to thy Words, Jer. 42.5. The Lord be a True and Faithful Wintneſſe between us, if we do not even according to all things, for the which, the Lord thy God ſhall ſend thee to us; like to this we have the Apoſle ſpeaking in the New Teſtament, Rom. 1.9. For God is my Witneſſe, — that without ceaſing I have remembrance of you in my Prayers, Phil. 1.8. God is my Record, how greatly I long after you all, in the Bowels of Jeſus Chriſt, and 2 Cor. 1.23. Moreover, I call God to Record upon my Soul, &c. If calling God to Witneſſe to what we ſay, be not ſwearing, I conſeſs I am ignorant what ſwearing is; but if it be, then it was not onelyonly uſed under the Old, but under the New Teſtament.
Again, under the Old Teſtament they ſwore, BY the Lord, or BEFORE God, (as I have already inſtanced) to confirm a Matter in queſtion, this was practiſed under the New Teſtament, Rom. 9.1. The Apoſtle to affirm the reality of his affections, in order to the Salvation of the Jewes his Countrymen, ſwears by Chriſt, for ſo Beza reads it, Veritatem Dico PER Chriſtum, I ſpeak the truth BY CHRIST: But it is of the ſame force, if we Read, I ſpeak the truth in Chriſt, I lie not, my Conſcience beareth me Witneſſe in the Holy Ghoſt; for if any one ſhould confirm the truth of what he ſpeaks after this race, what did he leſs then ſwearing? however, it was more then yea and nay.
Another inſtance we have of this kind, in Gal. 1.20. The things which I Write unto you, behold, BEFORE GOD I lie not: And as they practiſed ſwearing upon ſolemn occaſions, ſo they did exact it in the like Caſes upon others; for to adjure (as I have ſaid) is to exact an Oath, or to charge one to ſwear; Now we read 2 Tim. 4.1. that Paul charged Timothy BEFORE GOD, and the Lord Jeſus Chriſt, and 1 Theſ. 5.27. I charge thee BY THE LORD, that this Epiſtle be read to all the Holy Brethren; Beza reads it, Adjuro vos per Dominum, I charge thee to Swear by the Lord, &c. to this agrees that of the High Prieſt, who (as we read it) adjured Chriſt; but in Beza's Engliſh Bible, it is, he charged him to ſwear; Now if all ſwearing were forbid by thoſe two forecited Texts, the Apoſtle Paul would neither have done it himſelf, nor charged others ſo to do, both in things Aſſertory and Promiſary, as the forementioned Scriptures proves he did.
To theſe Texts, ſome have had the confidence to give this Anſwer, for want of a better, That the Apoſtle did evil in ſwearing; but to thoſe that arreign this great Apoſtle for evil, I do think it no great preſumption to arreign them for ignorance, for he that will ſwear (our Proverb ſaith) will lie, the meaning is, that he that will ſwear wickedly and contrary to Gods Law, will lie alſo; Now if this be the caſe of the Apoſtle, that he ſinned in ſwearing; What ground have we to believe the truth of what he ſwore?
Fifthly, my fifth and laſt Reaſon, why theſe Texts cannot forbid all ſuch Swearing as was uſed under the Law, is, becauſe there is as much reaſon for the uſe of ſome Oaths now as ever there was; is there not as much need of teſtifying the truth by Oaths, and confirming our Promiſes by Oathes, now as ever for the ending of ſtrife among men; I do not mean common prophane ſwearing, but ſuch as is Sacred and Solemn; for proof of this, I ſhall refer the Reader to Heb. 6.16. For men verily ſwear by the greater, and an Oath for confirmation, is to them an end of all ſtrife.
Having proved that all ſwearing is not forbid under the New Teſtament; it neceſſarily followeth, that thoſe General terms [ſwear not at all] do admit of an exception; And leaſt this ſhould ſeem ſtrange, let me produce ſome Scriptures for example, where univerſal Prohibitions are taken with Reſtrictions, Exod. 20.10. The ſeventh day is the Sabbath of the Lord, in it thou ſhalt do no manner of work, &c. And yet Chriſt ſaith, Mat. 12.5. The Prieſts Prophaned the Sabbath, and were blameleſſe; and Num. 28.9. On the Sabbath Day, they were to offer two Lambs of a year old, without ſhot, and two tenth deales of fine flower for a meat offering mingled with oyl, and the drink offering thereof.
So that this Prohibition, from all manner of work, reſpects only all manner of Servile work in their ordinary callings, and not ſuch work as tended to the Worſhip of God, as the ſlaying the Sacrifice did; or to the preſerving either the life of man or beaſt, as appears by Chriſts own Word, Luke 14.5. Which of you, having an Ox or an Aſſe fallen into a Pit, will not ſtreightway pull him out on the Sabbath Day? it ſeems the Jewes underſtood that text, Thou ſhalt do no manner of work upon the Sabbath, as ſome men unſterſtand the text, that ſaith, Swear not at all; for the Jews underſtood that the text forbid all working, though it tended to ſave life; So it appears, Luke 13.14. They ſaid to the People, There are ſix Dayes, in which men ought to work, in them come and be healed, and not on the Sabbath Day.
Another example we have of this kind, Mat. 23.9. Call no man your Father upon Earth; doth not this Text as much forbid calling any one upon Earth Father (though he be never ſo lawfully ſo) as the other Text doth forbid all ſwearing though never ſo lawful, and Luke 6.30. Give to every man that asketh, and of him that taketh away thy goods ask them not again. And Mat. 5.44. Chriſt ſaith, give to EVERY man that asketh of thee, and from HIM (or from any body) that would borrow of thee, TURN THOU NOT AWAY; doth not other Scriptures and common reaſon inform us, that theſe general terms muſt be reſtrained, or elſe if we ſhould give to every one that asketh, and turn away from none that would borrow, we ſhould not only maintain men in Idleneſs, which is a ſin, but we ſhould ſoon turn our ſelves out of doors, and be reduced to a morcel of bread; now I would appeal to the conſciences of all unprejudiced men, whether Chriſt in his Sermon, Mat. 5.42. doth not as firmly forbid our turning away from any one that would borrow of us, as he doth forbid all ſwearing in the ſame Sermon, when he ſaith, Swear not at all; and if ſo, why ſhould any be offended for putting a reſtriction upon the one Text, when it is no more than what themſelves are willing to put upon the other; ſince (as I have ſaid) there is as good Scripture and reaſon for the reſtraining thoſe general terms, Swear not at all, as there is for the reſtraining thoſe other words of Chriſt, give to every one that asketh, and if any body ask of thee, turn thou not away; and if any body take away thy goods ask them not again.
Having proved that thoſe two Texts, Mat. 5. and James 5. do not forbid all ſuch ſwearing as was commanded under the Law; my laſt buſineſs is to ſhew what ſwearing is forbidden in thoſe two Scriptures.
Firſt, then all ſwearing in our common Communication is forbidden, and that appears by theſe words; but let your COMMUNICATION, be yea yea, and nay nay; but to this it is objected, that James forbiddeth all manner of ſwearing, when he ſaith neither by Heaven nor Earth, nor any other Oath; I anſwer, ſo did God borbid all manner of working on the Sabbath, which was to be underſtood of ordinary and common work as I have already proved; in like manner doth our Saviour and the Apoſtle forbid all common ſwearing in our ordinary converſations, and not ſolemn and ſacred ſwearing. But it is further objected, that ſuch ſwearing was alwayes forbid, even under the Law, and that Chriſt ſeems to forbid ſomewhat that was not forbid before. To this I anſwer, that thoſe words; but I ſay unto you, &c. do not imply that there was any thing in his precepts, or ſayings that was not in the Law, but rather ſomewhat that he would reinforce from the Law, which by reaſon of their falſe gloſſes upon it, had no force upon their lives; as for inſtance, the Law ſaid they ſhould not kill, but Chriſt ſaith, that they ſhould not hate their Brother without a cauſe, ſo ſaid the Law alſo, Levit. 19.17. the Law ſaid, they ſhould love their Neighbour and hate their Enemy, (which was underſtood of thoſe Nations, that God charged them to have no Friendſhip with) but Chriſt bids them love their Enemies; which the Law alſo, bid them except in the caſe before excepted, for this ſee, Exod 23.4. if thou meet thine Enemies Oxe or Aſs going aſtray, thou ſhalt bring him to him again, and Prov. 24.17. and Prov. 25.21. if thy Enemy hunger, feed him; now this was the falſe gloſs becauſe the Law ſaid, that when God gave them reſt from all their Enemies, they ſhould not forget Amaleck, but put out the remembrance of him, Deut. 17.18, 19. and that they ſhould have no Friendſhip with that People; hereupon they concluded contrary to the words of the Law, that they might hate any Perſon that was their private Enemy, and avenge themſelves upon him; and ſo becauſe the Law ſaid an eye for an eye, and a tooth for a tooth, therefore they would avenge themſelves and be their own Judge and executioner; hereupon Chriſt bids them not to avenge themſelves, this was alſo forbid under the Law, Levit. 19.18. thou ſhalt not avenge; ſo the Law ſaid they ſhould not commit adultery, but Chriſt ſaid, he that looked upon a Woman to luſt after her, had committed adultery with her in his heart; now looking upon a Woman to luſt after her, was alwayes a ſin, Prov. 6.25. And ſo becauſe the Law ſaid they ſhould not forſwear themſelves, they mattered not, though they ſwore upon every trivial and ſlight occaſion, ſo as they did not forſwear, they thought they were not too blame.
To this falſe gloſs of their Chriſt oppoſeth, when he ſaith, but I ſay, ſwear not at all.
Secondly, Chriſt oppoſeth his ſpeech to another cuſtome of theirs, which was, that becauſe the Scripture ſaid, they ſhould not forſwear their ſelves, but perform to the Lord their Oaths; therefore they did not matter what they ſwore by, ſo they perform the things they promiſed; therefore Chriſt forbids their ſwearing any Oath, either by Heaven or Earth, or the Temple, or Jeruſalem or by their Head; but would it not be I logical to conclude from hence, that therefore we muſt not ſwear by the Lord in things lawful: ſo that by this Text, and that in James we are forbid to ſwear by any Oath, that we call any thing below God or Jeſus Chriſt to bear record to.
Thirdly, this Text doth not only forbid all vain ſwearing in our Communication, and all ſolemn ſwearing one to another by any thing below God, but it alſo forbids all voluntary Oaths which they ſwore to perform to the Lord, if they did not ſwear by the Lord, but by Heaven or Earth, or the like, therefore Chriſt ſaith it was ſaid of old time, thou ſhalt not forſwear thy ſelf, but ſhalt perform TO THE LORD thy Oaths; hereupon they thought if they promiſed or dedicated any thing to a Religious uſe, or made any vow to the Lord, if they ſwore by a Creature, that they would perform what they vowed, they thought they had anſwered the Law; that this was a cuſtome, ſee Mat. 23.16, 18. whoſoever ſwore by the Gold of the Temple, was a debter, that is, he was bound with a bond to perform what he had promiſed; ſo if he ſwore by the offering he was guilty, that is, guilt was upon him if he did not pay; this further appears, Mark 7. if they ſaid to their Father or Mother Corban, that is to ſay a gift, they were free from relieving their Father or Mother though they were in want; if they could but tell their Parents, they were bound by an Oath to give ſuch a thing to God. By all which we ſee, that Chriſt doth not oppoſe the lawful uſe of oaths that was commanded by the Law, but their depraved ſence which they had put upon the Law, not only in ſwearing, but in other things alſo; this Anſwer will ſerve to that Text, James 5. for ſince as I have ſaid, it cannot forbid all ſuch Oaths as were commanded, it muſt forbid ſuch Oaths as were ſinful and unlawful even under the Law; only let me add a word or two touching this Text, and the perſons to whom it was writ; if we look in the firſt Chapter, we ſhall find the Epiſtle is writ to the 12 Tribes ſcatered abroad, now in this 5. Chapter, the Apoſtle for the better ſupporting of them in this afflicted and ſcattered condition, tells them what they ſhould do, and what they ſhould not do; that which they ſhould do in affliction, is to take the Prophets for an example of ſuffering affliction, and patience, and that they would remember the patience of Job, ver. 10.11.
Secondly, that they would conſider the honour that men have that indure affliction with patience; behold we count them happy that indure, ver. 11.
Thirdly, that they would conſider that the Lord is pitiful, and merciful, and will not (as if he ſhould ſay) ſuffer us to be tempted above what we are able to bear; having told them what they ſhould do, he now comes in the next verſe to tell them what they ſhould not do; but above all things my Brethren, ſwear not; for it was very uſual for them to make paſſionate Oaths in afflictions. For this ſee, Pſalm 132.1, 2, 3. Lord (ſaith the Pſalmiſt) remember David in all his Afflictions, how he ſwore to the Lord and vowed to the mighty God of Jacob, ſaying, I will not enter into the Tabernacle of my Houſe, nor clime up to my bed, nor ſuffer my eyes to ſleep, nor my eye lids to ſlumber, till I have found out a place, for the Lord, an habitation for the mighty God of Jacob: now God had ſaid, that David ſhould never build him an Houſe; all ſuch kind of Oaths made paſſionately to God in affliction, ſeems here to be forbid among others, that I have before made mention of, becauſe he hath no ſooner ſaid; above all things ſwear not, but in the next words he immediately ſubjoyns, that if any be afflicted they ſhould pray. Having ſhewn what ſacred Oaths are, and to what end they were taken: And that neither Chriſt nor James can be underſtood to forbid all ſwearing; I ſhall conclude with this exhortation, but let every man take heed how he ſweareth, for the Lord will not hold him guiltleſs that taketh his name in vain, Exod. 20.7. but will be a ſwift witneſs againſt all that ſwear falſely, Mal. 3.5.
FINIS.
End of the text · Jeremiah Ives, The Great Case of Conscience Opened (1660)