The Fear of an Oath, Title page
The Fear of an Oath. OR, Some CAUTIONS to be uſed ABOUT SWEARING, If we would approve our ſelves Truly GODLY. As it was Diſcourſed in a SERMON, Preached at Boſton, …; January 30. 1700, 1.
By SAMUEL WILLARD, Teacher of a Church in BOSTON.
Nullum vinculum, ad astringendam fiderem,
Jurejurando majores arctius eſſe voluerunt.
Cicero, de Officiis. Lib. 3.
Boſton, in N. E. Printed for Nicholas Boone, at his Shop, over againſt the Old Meeting Houſe. 1701.
The Fear of an Oath. OR, Some Cautions to be uſed about Swearing, if we would approve our ſelves truly Godly.
Eccleſ. IX. 2.
As he that Feareth an Oath.
I Shall not ſpend much Time in purſuit of the coherence and occaſion of theſe words. The wiſe man tells us, at Verſe 16. and 17. of the foregoing Chapter, how difficult and inextricable he had, upon ſearch, found the works of the Divine Providence to be; which he proceeds, in the beginning of this Chapter, to inſtance in one very obſervable Remark on the works of God in the promiſcuous & indiſtinguiſhable Events which befal the Beſt and Worſt of men: from whence men have taken occaſion Atheiſtically, to deny the Providence of God in the Government of Humane Affairs, and aſcribed all Events to Fortune, or Chance; Concluding thereupon, that it is altogether a fruitleſs thing to ſerve God: and Conſequently, indulging of themſelves in all the mad Courſes, which their carnal Luſts ſtimulate them unto, till at length they Dy like Beaſts. That things do thus indifferently fall out in the world, he readily ſubſcribes to, and fully declares, in Verſe 2. but yet he praefaceth it with a foundation Article, to prevent Atheiſm, verſe 1. viz· That all the works of Good men are in Gods Hand; i. e. under His inſpection and management; and Conſequently, that they ſhall be no loſers in the end. Though he was not able to trace all the reaſons of Gods works, yet he reſolved, that he would hold this Clue in his hand, to keep him from being loſt in the Labirinth. And truly, if we do not hold this faſt as a principle of Faith, viz. that God wiſely Governs all the affairs of the Creatures, we ſhall ſoon loſe our ſelves in tracing the Meanders of His Providence.
In this Verſe, there are two things to be obſerved.
1. A General Aſſertion: All things come alike to all; there is one event. Which muſt be underſtood in a limited ſenſe. By, All things, we are not to underſtand every Diſpenſation of God to the Children of men; for God Graciouſly reveals Himſelf in Chriſt unto ſome, and leaves others wholly without this Revelation: And ſome are ſo Conducted by His Providence, as to be finally brought unto Glory; whereas others are left to themſelves, and at laſt fall into everlaſting Miſery. But it intends only the outward Diſpenſation of Gods Providence, with regard to the affairs of this Life, and all the changes of it, Health and Sickneſs, Proſperity and Adverſity, Life and Death. And when he ſaith, There is one Event to all; it is not to be taken Individually, as if every man were carried through the ſame Condition of Life, in all the particular paſſages of it; the contrary to which, is very obvious to all that obſerve the various ſtates of men in this world: Some are in Proſperity, when others are ſunk deep in Adverſity; ſome are in Health, when others are Sick; ſome Dy in their Youth, while others Live to old Age &c. But he intends it of all Sorts of men, and of Individuals only ſo far, as that they are always liable to, and have no ſecurity againſt the like Condition, none Being exempted from it. His meaning is, that the events of Providence are in this regard, ſuch to one and another, that there is no Judgment to be made of their being either Loved or Hated by God, from the obſervation that we make upon them; Or, that this is no Rule for us to Judge of mens State by. Hence;
2. He diſtributes the Subjects, to whom theſe Events befal, into two ranks or orders, viz. the Godly and the Wicked: To one of which Heads, every individual perſon is to be annumerated; for there is no middle ſtate between theſe two. And he commorates on the Charactarizing of thoſe two ſorts, by laying down of ſeveral notes, by which they are differenced one from the other; One of which is expreſſed in the cloſe of this verſe The Wicked are called ſuch as Swear; not that every one that Swears is a wicked man, for it is ſometimes a Duty ſo to do; and the thing it ſelf appertains to the true Religion: but ſuch as are vain and common Swearers. The Godly are termed ſuch as Fear an Oath; and this is the only thing that I am now concerned withal in the following Diſcourſe. Some underſtand theſe words to be Synechdochical, and that by the Swearer is intended every lewd Sinner, who allows himſelf in a courſe of wickedneſs: And that by him who Fears an Oath, we are to underſtand ſuch an one, as takes heed to all his wayes leſt in any of them he ſhould Sin againſt God; and ſuch a manner of Speech is very frequently to be obſerved in the Holy Scriptures. However, the mentioning of it under this Conſideration, not only intimates that this is one of the things that belong to true Piety, but alſo that it hath a ſpecial concern in the diſcovery of it, and for that reaſon deſerves a particular animadverſion to be made upon, it. The word which is here tranſlated Feareth, properly ſignifies, and is for the moſt part made uſe of in the word of God, for a Reverential Fear, which proceeds from a Venerable reſpect that we entertain for the Object of it, which produceth an aw in us, which makes us to apply our ſelves to it with greateſt Caution.
Whence obſerve this,
DOCTRINE. That every truly Godly man hath implanted in him, and practically maintains a Reverential Fear of an Oath.
This is one Charactariſtical note by which the Spirit of God here expreſſeth the difference between a Godly and a Wicked man; this man Swears at random, whereas the other ſtands in aw of an Oath. To wave all other diſcourſe on this point, this weighty CASE of Conſcience may come under our Deliberation, viz.
Queſt. What is that Fear of an Oath, that belongs to the Character of one that is truly Godly?
Anſw. In general; Let us obſerve, that a thing may be ſaid to be Charactariſtical of another thing, in a double reſpect.
1. Negatively; When, though the being of it doth not neceſſarily infer the Concluſion, yet the abſence of it eſtabliſheth the Contrary concluſion. There are ſome commendable things, which may be found in an Unregenerate man, and therefore cannot of themſelves argue that the perſon who hath them is truly Pious: yet if he have them not, it will be a notorious proof of him to be Impious, and Unregenerate. A Natural man may by the light and influence of his Natural Conſcience, abſtain from the trade of Common Swearing, and be alſo very Cautious about an Oath, when he is called to take one: if then a man who makes a great pretence to Holineſs, is not thus Conſcientious and Cautious, he in works Denies, that which he in words Profeſſeth: this therefore is not to be excluded from the matter under Conſideration.
2. Affirmatively: When it is a proper note of the Subject that is enquired for, and will difference it from all others And this may be Conſidered either Specifically or Individually: And under our preſent Conſideration, it is that which is ſpecifical that we are ſeeking after; for the Queſtion is, Who is Godly, and, Who is Wicked? And the reſolution of it is to be ſought under this Character. There is therefore ſuch a Fear about Swearing, in one that is truly Gracious, which is not to be found in one that is Unconvertéd. And I ſhall have regard to both of theſe Conſiderations in the reſolution of the Caſe that is before us.
For a more diſtinct laying of this matter open, we may as Introductory to the thing, take a ſhort account of the Nature of an Oath, by which we may diſcover the right foundation of this Fear, and what is the genuine operation of it.
An Oath is a ſolemn Appeal, made by a Reaſonable Creature unto God, for the Confirmation of the Truth and Credit of his Testimony. The uſe of an Oath is Civil, it being deſigned for the upholding of Truth and Credit in Humane concerns, or matters wherein one man hath to do with another, which muſt be, whiles man is naturally and neceſſarily a Sociable Creature. Sinful men are too much addicted to Falſhood; for, every man is a Liar, as to the inclination of his Natural Corruption: but an Oath carries awe in it, and hath a Moral Obligation in the very Nature of it, to bind men to the Truth, in that which they Swear unto, Men are alſo apt to be Jealous one of another, in point of Veracity, and have manifold occaſions to excite this Jealouſly; whereas common Charity bids us to hope, that men have ſo much of the Dread of an Oath upon them, as will make them afraid of adding it for the Confirmation of a Lye. And hence, an Oath is Ever an Appendix to a Testimony, for that is the matter about which it is concerned: And it is for the better ſatisfaction of men, in the maintaining of Communion one with another, of which Truth is the main pillar and ſupporter. An Oath therefore is Attributed to God, not Properly, but Analogically, or ſpeaking after the manner of men, when He ratifies. His Promiſes or Threatnings, by ſuch expreſſions as are ſuited to our Conceptions. But, though an Oath be Civil in its uſe, yet it is Sacred in its nature, it being an Act of Worſhip; and is uſually referred to the Third Commandment, having God immediately for its Object, and requiring great Reverence of Him in the uſing of it; for, it is an appeal unto God, who knows all things, and as He is acknowledged ſo to do, to be a witneſs of the Truth & Sincerity of the thing which we atteſt unto, and of our Hearts in it. It therefore always, Implicitly at leaſt, if not Explicitly, contains in it an Hypothetical Imprecation, viz. that the God of Truth would make us Examples of His righteous Diſpleaſure, if we Lye: thus much, and nothing leſs is included in every Oath. And this is the greateſt ſecurity that men can give to others of their Veracity; and doth morally leave the greateſt awe upon the Conſciences of men.
Now, an Oath in regard of the matter of it, and as it reſpects the Circumſtance of Time to which it refers, may come under a double Conſideration, viz. in reſpect of the Time paſt, or of the Time to come: For in regard to the Time preſent, the thing it ſelf giveth its own evidence, and ſo an Oath about it, is ſuperfluous. In the former regard it is an Aſſertory Oath, becauſe it gives a Teſtimony that ſuch things or actions have already been, about which enquiry is made, and the truth of them is thus to be made evident. In the latter reſpect it is called, either a Promiſſory Oath, when we bring our ſelves under the moſt Religious obligation, either to God, and this is uſually called a Vow; or to Men, for the performance of any thing, in which God may be Glorified, or men may be benefited by us. Or Minatory, when we bind our ſelves Solemnly, to take revenge upon men for ſome injuries done us; an example whereof is in David, when he Swore revenge upon Nabal for the abuſe he had offered him, 1 Sam. 25.22. Thus we have taken a brief account of the matter it ſelf, about which this Fear is exerciſed, in which alſo we have ground offered us to obſerve, the reaſon why all good men ought to be thus Fearful.
We now proceed to Conſider the thing it ſelf, or the Fear of an Oath which the Godly men are poſſeſſed withal: And here, we may firſt take notice of the Nature of Religious Fear, and then enquire what influence it hath on a Godly man to Regulate him about an Oath?
1. As to Religious Fear, it is often uſed in the Scriptures comprehenſively, for all true Piety, conſiſting in the New nature, or the Graces of Regeneration, which are infuſed into us by the Spirit of God in Converſion; and are the Root and Spring of that New-Obedience which we pay to Him. So Job 23.28. The Fear of God, that is Wiſdom. Eccleſ. 12.13. Fear God, and keep His Commandments, for that is the whole of man. But more ſpecially, it is uſed for that Reverend reſpect we have for God, which makes us very careful to do all the things that pleaſe Him; and to avoid whatſoever we apprehend will provoke Him, or grieve His Holy Spirit. It derives from a cordial Love which we have for God, on the account of His being our God and Father in Jeſus Chriſt, and all the obligations that He hath therein laid us under, by admitting of us into that precious relation unto Him: And it conſiſts in a Childlike obedience unto Him; binding us to uſe our utmoſt endeavours to return Him a reciprocal Love agreeable to ſuch a Relation, which is exerted in an univerſal Conformity to His revealed Will; and is at all times excited in us, by a practical Eſteem which we carefully maintain in our Hearts, making us to value His Love to be better than Life it ſelf, and to dread His Diſpleaſure at us far more than Death. And this is Ever accompanied with a deep ſenſe of our own Sinful infirmity, and aptneſs to offend through the Corruption which remaineth in us, and the deceitfulneſs and eagerneſs which there is in the Law in our Members; together with the indefatigable endeavour of Satan our great Adverſary, to Tempt and Sollicit us unto Sin: which excites in us an Holy Jealouſy over our ſelves, and puts us upon Circumſpection in every ſtep we take in our Converſation, leſt we ſhould do any thing which is unworthy of our Name and Profeſſion. This is that which is uſually called Filial Fear, in oppoſition to that Servile Fear which is in wicked men, whoſe Obedience is not that of Children, but of Slaves; and though they do many Duties, and abſtain from the external acts of many Sins, yet it is not becauſe they Love God and His Service, but becauſe their Conſciences are terrified with His Threatnings: and therefore, when they can ſuppreſs theſe Terrours, they can Sin with delight. Now if a Chriſtian will try himſelf by any of his actions, whether he be truly Godly; as he muſt firſt enquire, whether he do the things that are proper to be done, or are agreeable in the matter of them, to the Divine precept; ſo he muſt not Reſt there, but reduce them to this Principle and try if they are influenced by this Reverential Fear of God: for in the other, an Unregenerate man may poſſibly go as far as he. But as to the Judgment of Charity, which we are to exerciſe towards others, we can but look upon the things themſelves that they do, and the care and conſtancy which they uſe about the doing of them, and the remorce that they expreſs when at any time they fail in their performances.
2. Now let us enquire what influence this Fear hath into a Godly man, to regulate him about an Oath? And here, we muſt premiſe, that allowance is to be made for the remainder of Sinful Corruption, which is in the beſt of Gods people, while in this life, which ſometimes prevails ſo far as to lead them Captive, and draw them into things unworthy of their Profeſſion: but yet we are to Conclude, that according to the Tract and Tenour of their Converſation in this world, they will carefully endeavour to live in the exerciſe of Grace, and ſtudiouſly Conform to the directions of the Spirit, given them in the precepts of His word. There are therefore ſeveral things wherein this Fear will diſcover its activity in regard of an Oath, and that both with reſpect to themſelves, and to others.
1. With reſpect to themſelves. The Chriſtians firſt Care begins at home, how he may order himſelf aright, & ſo as to keep a good Conſcience towards God, & towards man; & this Holy Fear will ſtimulate him unto it: and upon the account of an Oath, it will inſtigate him;
1. Negatively, Not to make him to refuſe at all to Swear when he is called unto it. The Fear of God doth not lead men to Superſtition, tho' it makes them to keep cloſe to the Command: nor is it to hinder Duty, but to put us into a right frame for the doing of it, and then to make us afraid of bringing our ſelves under the Guilt of neglecting it. That all Swearing is forbidden to Chriſtians in Goſpel-times, is Erroneouſly argued from Mat. 5.34. I ſay unto ye, Swear not at all; neither by Heaven, &c. and in James 5.12. where the ſame precept is repeated: For our Saviour and the Apoſtle after Him, do there only forbid Common Swearing, in ordinary Communication; and Swearing by Falſe objects, to which an Oath ought not to be addreſſed. Not only is God Himſelf frequently brought in Swearing, in the Scripture; And Holy men, both in the times of the Law, and of the Goſpel, doing it after the moſt Solemn manner; but God Himſelf hath appointed an Oath, to be the laſt remedy againſt endleſs quarrels; and to put a final iſſue to Controverſies between men, Exod. 22.11. Then ſhall an Oath of the Lord be between them both, &c. Yea, Swearing by Gods Name, is uſed for a diſtinguiſhing note between the True and Falſe Religion, Jer. 4.2. Thou ſhalt Swear, the Lord Liveth, &c. Zeph. 1.5. That Swear by the Lord, and that Swear by Malcham. And there are thoſe Calls in the Providence of God wherein, if a man witholds his Oath, he will both diſhonour God, and injure his Neighbour, and when it is ſo, this Fear will put him upon doing the thing.
2. Poſitively, And here are divers things wherein this Fear will exert it ſelf;
Firſt, He dares not to drive a trade of Common Swearing. There are ſome that can hardly ſpeak without an Oath; they account it the beſt Rhetorick they can grace their language withal; or to be ſure, upon every ſlight provocation which is offered them, and particularly, if others do but ſo much as make a queſtion about the truth of what they ſay, it will put them into a great paſſion, and they will vent it with Oath upon Oath: But ſo doth not this man, becauſe of the fear of God. This ſort of Swearing is therefore in the Word of God branded as a note of an Ungodly man, and is obſerved to be one of the ſins which do evidence a deſperate Apoſtaſy, when it is commonly practiſed, Hoſ. 4 2. By Swearing, &c. They break out: And this is obſerved by Chriſt to come from the Devil, Mat. 5.37. Whatſoever is more, cometh of evil, or of the evil one; as the word ſeems to intend. So that the habit of this argues that ſuch a man hath not the fear of God in him.
2. He dares not to Swear at all, unleſs he apprehends that he hath a clear call for it in the Providence of God. i e. When the caſe & the occaſion call for it, and he is convinced that he ſhall omit a plain Duty, if he denies it. When Gods Name will be diſhonoured, or men will injuriouſly ſuffer, either in repute, or eſtate, or life; or when crying ſins will go unpuniſhed for want of his ſolemn Teſtimony, for their legal Conviction who are guilty of them. He will not unneceſſarily thruſt himſelf upon Swearing, but will wait till either God, or men alſo do call him to it. On this account Criticks have obſerved, that in the Old Teſtament, the Verb uſed for Swearing, is never expreſſed in the Active, but always in the Paſſive voice; it is not to Swear, but to be Sworn; intimating that the Godly man is ever put upon it, by lawful authority.
3. He cautiouſly abſtains from all language which borders upon Swearing. There is an Explicit, and there is an Implicit Swearing; there is an Oath in the form of it, and an Oath in the import of it; and that which if it cannot be abſolutely ſo called, yet comes as near it as can be, viz. ſtrong Aſſeverations to confirm what is ſaid by, ſuch, as, in faith, in truth, as I live, by the life of Pharaoh, as thy Soul lives, &c. And undue Imprecations on our ſelves to gain credit by, ſuch as, I wiſh I may never ſpeak more, if I ly; and many the like. A Godly man dareth not to ſhow himſelf in this kind of language, becauſe he feareth an Oath, and knows how much of the nature of one there is in it, and how leading it is to introduce a more daring ſort of Swearing. He knows that this is more than yea, and nay, which our Saviour limits our ordinary Communication unto, and muſt needs be evil; Mat. 5.37. Let your Communication be, yea, yea, nay, nay, for whatever is more than theſe, cometh of evil. He diſtinguiſheth between an Aſſertion, and an Aſſeveration, and is afraid to proceed in this latter, except he have a manifeſt call to it.
4. He dares not to Swear raſhly. One quality of a right Oath, is that it be in Judgment, Jer. 4.2. And this doubtleſs includes in it the mans uſing of his deliberate Judgment about it, before he adventures upon it: and this is quite contrary to raſhneſs. Which deliberation hath reference to every kind of Oath that a man may be put upon. He avoideth raſhneſs in an Aſſertory Oath; he will firſt ponder well what he Swears, whether it be certainly true, whether it will be any thing to the purpoſe for which it is deſired, whether he certainly knows it by his own perſonal knowledge to be ſo, whether it be the whole Truth, &c. In a Promiſſory Oath; he will not be haſty to bind his Soul, but he will enquire whether it be a thing lawful, whether he hath any juſt reaſon or call to do it, whether he ſhall not bring himſelf into an unneceſſary ſnare by it, whether it be in his power, whether he doth cordially purpoſe to perform it, &c. And in a Minatory Oath he will conſider, whether it be not a Perſonal revenge which he is about thus to oblige himſelf to, and thereby is going about to take Gods work out of his hands, who hath ſaid, Rom 12.19. Vengeance is mine, I will repay; and thereupon he ſhall have cauſe to be aſhamed, and repent of, and revoke his Oath with Repentance, as David did in regard of his, 1 Sam 25. (and indeed their ſin and folly is here to be taken notice of, who think if they have Sworn, or ſolemnly proteſted to do a thing, or not to do a thing, though it be in itſelf ſinful, they are yet bound to ſtand by it; as if any obligation, could make … Duty to ſin and continue in it.) Or whether it be in Gods Cauſe, and he hath a clear call from God thus to engage himſelf in it, as an Inſtrument of Gods Vindictive Juſtice.
5. He dares not to Swear Equivocally. He knows that God hath required that if he Swear, it be in Truth, Jer. 4.2. And he hath not learned how nicely to diſtinguiſh between an equivocation and a ly. He is afraid of Swearing deceitfully; for this is given as one note of a Child of God, Pſal. 24.4. Who hath not lift up his Soul to vanity, nor ſworn deceitfully. He dares not to Swear to one thing, and intend another, by a mental reſervation, which is quite contrary. Nor to Swear to a part of the Truth, and hide the other part, which if it were expreſſed, would change the ſenſe to a contrary, or at leaſt a divers interpretation, and quite alter the caſe to which he gives in his Teſtimony; knowing that the deſign of an Oath is to advance Righteouſneſs, Jer. 4 2. And not to cover iniquity. He dreads the invoking of the God of Truth, to bear witneſs to a falſhood, and he believes that ſuch Oaths as theſe are no better.
6 He will Swear by no other Name but that of the true God: The name that we invoke in Swearing, is therein practically acknowledged by us to be God, for in it we call him to witneſs, who both knows the Secrets of our hearts, and can call us to an account, judge and condemn us, and take vengeance upon us, if we bear witneſs to an untruth; and this can be none but God. To appeal to any other but him in this caſe, is manifeſt Idolatry: for we make him our God, whom we Swear by, & if that be not the true God, it muſt needs be an Idol which we thus worſhip, which every true Chriſtian is afraid to do, leſt he ſhould provoke the God of Heaven to Jealouſy. Hence we have that threatning, Amos 8 14. They that Swear by the Sin of Samaria, and ſay, thy God, O Dan, liveth, and the manner of Beerſheba liveth, even they ſhall fall, and never riſe up again.
7. He dares not to Swear either in favour of or in prejudice againſt any perſon. He hath a reſpect entirely to the Truth, in the Teſtimony that he thus giveth in, and is not biaſſed by any reſpect unto men. Neither doth the fear of man make him to baulk the truth in one Syllable, nor will he take an advantage to wreck his own malice, by his Teſtimony, upon thoſe who have given him any apparent provocation. This was Doegs Sin, and therefore, though for the ſubſtance he ſpake the truth, yet is he on this account charged with a Lying Tongue, Pſal. 52. begin. But this, he that fears God, abhors.
8. He ever Swears under the awful apprehenſion that God is both Witneſs and Judge. He doth it alway with remembring that he is now in the preſence of the Great God, who loveth, the truth, and hateth lying; who knows, and will take Vengeance. He can truly ſay, at ſuch time as he thus calls upon God in Swearing, as David, Pſal. 119.120. My fleſh trembleth for fear of thee, and I am afraid of thy Judgments. He thinks of the dreadful flying Roll, and is under the aw of that terrible threatning in regard of it, Zech. 5.4. I will bring it forth, and it ſhall enter into the houſe of him that Sweareth falſely by my Name; and it ſhall remain in the midſt of his houſe, and ſhall conſume it, with the timber thereof, and the ſtones thereof. And it makes him exceeding cautious. Hence he dares not to Swear to any thing doubtingly, or upon a meer ſurmize, or ſtrong imagination, but only what his Conſcience is clear, and abundantly ſatisfyed in, ever ſuſpecting his eyes, his ears, his memory; till he be fully aſſured of the Truth.
2. In reſpect of Others. This fear is not limited only to himſelf perſonally, but it extends both in Juſtice and Charity to others alſo. He is concerned both for the Glory of God, and for the beſt good of his Neighbours; and therefore, whether they are afraid of an Oath or no, yet he fears for them, and will exerciſe his fear in this regard, ſo far as duty calls him to it; and there are thoſe things wherein his Conſcience obligeth him to duty on this account. Here therefore,
1. He trembleth at, and will reprove vain and falſe Swearing in others. There is a Guilt which may be contracted, by a mans holding his peace on this account; Levit. 5 1. If a Soul Sin, and heareth the voice of Swearing, if he do not utter it, he ſhall bear his iniquity. Gods Name is taken in vain by ſuch things, and this a Godly man cannot bear patiently to hear, Pſal. 139.19, 20, 21. He dares not to be a partaker in other mens Sins, and therefore will ſome way or other appear for God, and bear ſome manifeſt witneſs to his diſlike of theſe things. He will not therefore keep company with common Swearers, but ſtudiouſly avoid them, and, as there is opportunity, wiſely and zealouſly rebuke them.
2. He dares not to ſollicit, much leſs to hire any to Swear in a wrong cauſe. He doth not think it enough, himſelf to refrain from taking ſuch an Oath, but is afraid of being any way inſtrumental of encouraging others ſo to do. He knows that what others do by his perſwaſion, if it be a Sin, will involve him in the Guilt of it, and expoſe him to the righteous Anger of God, which he dreads. If therefore he knows any to offer ſuch a Teſtimony upon Oath, though there might accrue an outward advantage to himſelf by it, yet he rejects it with greateſt deteſtation: and if any ſuch falſe Oath be given within his Cognizance, he will, as far as lyeth in his power, detect it, and teſtify againſt it. Much leſs then will he ask and bribe any thus to do. This was Jezebels Sin, in ſuborning Knights of the Poſt, to Swear honeſt Naboth out of his Life and Living; and God threatens deſtruction upon her, and all her Family, for it: and he takes inſtruction by this. He loves his Neighbour too well, for him thus to ruine his Soul for ever; and he loves himſelf better, than thus to pull down Gods wrath on his own head.
3. He is afraid of the Judgments of God comeing upon ſuch a Land where this Swearing abounds. Every Godly man loves and longs for the peace and proſperity of his people; and therefore, when he teeth any Moral Preſages of Gods wrath impending over them, it makes him afraid, and puts him into bitterneſs of Soul. Now he knows that where ſinful Swearing prevails, and it comes to be an Epidemical diſtemper among a people, it is a certain Symptom of Judgments ready to break in upon ſuch a Land, becauſe God hath Solemnly threatned them for this Sin. God hath told us, Jer. 23.10. Becauſe of Swearing the Land mourneth. And in, Hoſ 4 2, 3. By Swearing, &c. they break out; therefore ſhall the Land mourn, and every one that dwells therein ſhall languiſh, &c. And this makes him to mourn in Secret places, and bitterly to lament the direful Prognoſticks of the deſolating Judgments which he ſeeth in their cauſes.
4. If he be a perſon veſted with Civil Authority, this fear will make him very careful how he Adminiſtreth an Oath to others. There are many occaſions in the adminiſtration of Juſtice among men, to make uſe of an Oath: the ſins and corruptions that are in men, render it very neceſſary, and it cannot be always avoided, conſiſtent with Righteouſneſs: men muſt otherwiſe loſe their right, and not be able to recover the wrongs that have been done to their Perſons, Names, Eſtates, and ſcandalous Crimes which will not otherwiſe be legally detected. God hath therefore ordained Civil Judicatories for this very purpoſe, and authorized men in Authority to manage theſe Affairs: but it is certain that a Godly Judge will apply this part of his Authority in fear; and that more eſpecially in theſe three regards
1. He will not do it, but when there is a juſt cauſe requiring of it. Mens corruptions will prompt them to obtrude Oaths without reaſon, and to attempt to multiply them beyond need, and though two or three are by the Word of God declared ſufficient in any one matter, yet they will urge to have a great many more, and reckon themſelves injured if they may not have their deſire in theſe regards complied withal; but a righteous Judge will allow or reſtrain them in Judgment, Jer. 4.2. For that is as well to be applied to him who admits of the Oath, as him to whom it is given. Men will often offer Oaths that are altogether impertinent, and have no tendency in them to clear and confirm the caſe, which they are pretended to be brought for: but he will not let them paſs promiſcuouſly, but only admit of thoſe that are to the purpoſe, and will ſerve to the ends of Civil Juſtice. To take needleſs Oaths without weighing of them before hand, is to ſuffer the Name of God to be taken in Vain, which he dares not to do.
2. He will carefully enquire into the quality or fitneſs of the Jurants. Some men are not fit to give in an Oath at all, and it may not be convenient for others to do it in ſome cauſes, by reaſon of Prejudice and Intereſt: and it belongs to the Judge to conſider of this and not raſhly to admit men to it indifferently, without enquiring into their capacity in thoſe regards. Some perſons are not of underſtanding ſufficient to know what they do when they Swear; ſome are lyars upon record; ſome have fore ſtalled themſelves by notorious prejudices, and ſpecial malice; ſome are parties in the cauſe: and … cautiouſly put by, in caſe they … themſelves.
… will ſee the Oath it ſelf be ſuch as the perſon is capable of. There be too many that are very forward and inconſiderate in offering to Swear to ſuch things, as in every wiſe mans Conſcience doth not come within the liberty of an Oath, and they ſhould not Swear in truth and knowledge. A man may Swear to a matter of fact, becauſe he may have a through knowledge of it; but to Swear to the intention the perſon, viz. that he ſo ſaid, or ſo did, meaning thus or ſo, is more than any man can with any ſafety take an Oath to. A man may be morally certain of a thing, i. e. his reaſon may be abundantly ſatisfied that it is ſo, and yet he would be guilty of a raſh, ſinful and unlawful Oath, if he ſhould Swear to the Truth of it. Men ſometimes offer themſelves to Swear poſitively to a thing that it is ſo, when, upon enquiry, it will be found, that they had it only upon hear ſay, from this or that honeſt body that told it them of their own knowledge, and they are very credible. Theſe, and many ſuch like things as theſe, are incident in Civil Judicatures, and are ſometimes urged with much importunity; but he who fears God, and fears an Oath, will be very ſedulous in enquiring into ſuch circumſtances, before he will dare to adminiſter an Oath to perſons, becauſe of the high reſpect that he bears to the holy Name of God, which would hereby be expoſed to be profaned.
USE.
Let theſe Cautions then be duly weighed, and improved in the fear of God, by us all, according to the Station which God hath Set us in, and the occaſions that may be offered us in the Providence of God. What need there is of handling this Caſe at this day, I leave it to all ſerious Chriſtians to conſider. If in theſe points any of us have been defective, what reaſon is there to mourn for it, to repent of it, and to ſeek pardon of God? If this fear doth Rule in us, we have a comfortable witneſs of our ſincerity: if in theſe points we are remiſs and careleſs, we have juſt cauſe to ſuſpect and examine our ſelves; and although for the preſent, there may be one event in outward Providence to him that Swears, and to him that fears an Oath; yet God is a ſwift witneſs, and a righteous Judge of theſe things: and when he calls us to an account for them, then will it be found a truth, that Happy is the man that feareth always.
FINIS.
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End of the text · Samuel Willard, The Fear of an Oath (1701)