using each of them reverently when called to go about them If it be asked what the mentioning of God's Name reverently is take these rules to clear it 1. It is necessary that the matter be lawful iâ— which his Name is mentioned by this all Heretiqâ—es Charmers Cursers Forswearers and Blasphemers are grosly gnilty of sinning against this Command 2. It is required that the matter be not only lawful but important and of some weight hence Lotting for a thing of nought or Swearing in a thing of no importance are an abusing of the Name of God and a tempting of him 3. It is required that the matter be necessary also for if a thing may be decided other-ways it ought to be neither by Lotting nor Swearing hence in the Hebrew to Swear is still used in the passive voice to shew that men ought not to Swear but when they can do no otherwise and when alawful call presseth to it 4. It would be in the manner graâ—e deliberate understood done in judgment Je◠〈◊〉 3. with fear and reverence 5. A good end is to be proposed namely on of these three God s Honoâ—â— the good of others or our own necessary vindication in something that so it be not taken to no purpose There is this difference betwixt this Command and others in other Commands God expresseth the highest degree of every kind of sin to scare men from the breaches of these Commands here he mentioneth not Forswearing or Blasphemy but taking the Lord's Name in vain which is the lowest degree of that kind that by this God may teach us what reverence we owe to Him and of what â—arge extent the Command is and how careful he would have us to be lest we should come upon the borders of any thing that seemeth to be a breache of it If it be asked Why the Lord is so peremptory in urging this Command and in pressing the thing here commanded in the very least Answ 1. That he may in this set out his own Greatness and work a feare and reverence of him in the hearts of his people therefore will he have them reverently using that which concerneth him that the due distance betwixt God that is in Heaven and Creatures that are on Earth may be imprinted on us and entertained by us Eccles 5 1. 2 3. Lev. 22. 31 32. Psal 89. 9. 2 Because his Name whereby he holdeth forth somthing of himself or that infinit excellent Being called God is great dreadful and glorious and is so to be had in reverence Psal 111. that more than ordinary watchfulness should be used â—n testifying our respect to it 3. Because this is the way to curb Atheism and Prophanity which the Devil driveth on by these steps first to think little of God and then by little and little to inure men to prophanity and habituate them to baffle and affront the Name of God Hence it is that he takes possession mainly of young ones this way and hardly ye will see any that irreverently middle with the Name of God but they are gross or fall at length to be gross in other things 4. God's Name is precious and given to his people for a great refuge Prov. 18. 10. therefore will he not have that which is their singular mercy to be abused 5. God is a Friend in Covenant yet so as that relation may not in the least wear out his honour and our due distance with him Deut. 28. 58. It s the great and dreadful Name the Lord our God 6. Because this honoureth God and adorneth the profession of the Gospel before others whereas â—reverence therein dishonoureth God before them For more particular considering the matter and breaches of this Commands we shall draw it to these heads and 1. We shall speak to what concerneth Swearing Vowing or publick Covenanting with God 2. To what concerneth Blasphemy 3. Concerning the taking of the Name of the Lord in vain in worship private or publick particularly how it is taken in vain by Hypocrisie 4. Of taking it in vain out of worship rashly and unnecessarily 5. How it is taken in vain in our conversation as others are occasioned or caused to Blaspheme God's Name by our carriage 6. Concerning Lots c. These we shall consider especially with respect to our practise In speaking of what concerneth Oaths we would 1. speak of an Oath 2. Of the Obligation of it for this Command both requireth Oaths and the keeping of them and it may be broken in reference to both We would in the entry distinguish betwixt these four 1. Oaths 2. Asseverations 3. Simple affirmations or Assertions 4. Imprecations or Curses 1. Oaths are such as directly invocate God by such like expressions as Be oâ— Bâ— as By my holiness I haâ—e sworn Psalm 89. I swear by the Lord. 2. Asseverations called vehement Assertions are expressed thus As the Lord liveâ—â— As that Light shiâ—eâ—â— in Conscience Faith c. 3. Simple assertions are such as in truth truly indeed which but speak the thing simply and affirm that to be true or false that is asserted and so belongeth to the 9th Command only as such 4. Imprecations are either directed to ones self conditionally as if such a thing be truth thâ—n lâ—t me perish Shame bâ—fall me if I do not this or this or towards others especially in these Shame bâ—fall thee the Devil take thee a Vengeance on thee and other expressions abominable to mention Again in Oaths which are for confirmation let us distinguish betwixt assertory Oaths that do but confirm such a thing to be truth and promissory Oaths that ingage the person swearing to the performance of such a thing for the time to come either absolutely or with qualifications For clearing the matter take this proposition that Oaths in both these cases being well qualified is a lawful piece of Gods worship and may and should be made use of by his People this is a clear truth from these Scriptures Deut. 10. 20. Deut. 6. 13. Jer. 4 2. As for Anabaptâ—sts who deny the lawfulness of Oaths under the New Testament we are not now to meddle with them because there be few in these dayes that are iâ— such an Eâ—rour We shall consider 1. What qualifications are requisite to right swearing Then 2. Clear some practical questions 3. Shew wherein this Command iâ— violate in respect of swearing In an Oath consider 1. It s matter 2. It s form 3. It s rise or mens Call to it 4. The expressious its conceived in 5. Our manner of going about it 6. Our keeping of it which followeth after to be spoken to distinctly First for the matter of an Oath Assâ—rtoâ—y Oaths must be of things that are 1. Truâ— 2. Weighty 3. They must be such to our knowledge Again Promissory Oaths muâ— be in things just and lawâ—ul possible profitable and in our power and which to oâ— knowledge are such 2. The form must be By the true God it being a peculiar part of
Oaths and Promises solemnly when Authority calleth us to it 2. When the Edification or Satisfaction of another in private calleth for it There are sometimes when a Christian may be Yea is called to it for gaining Credit to something that the other is called to believe to interpose reverently the Oath of God as Jacob did to Laban 3. One in secret may thus ingage himself to God in Lawful and necessary things As David I have sworn that I will keep thy righteous judgements Yet in the third place all these Oaths would still be with these Qualifications mentioned Jerem. 4. 2. First in Truth namely the two-fold Truth before mentioned 2. In Judgement that is with Knowledge and Deliberation minding and understanding what it is we swear 3. With righteousness or justice that is That it be in things that are according to the Law of Equity as well as Piety neither wronging God nor others by our Oaths for Oaths are in themselves still Vincula â—quitatis and not iniquitatis Bonds of Equity and Justice and not of Iniquity and Injustice There are also to be observed these Tacite or Express Conditions in all Promissory Oaths and sometimes it is fit to express them and sometimes not If God will and if nothing intervene to hinder Jam. 4. If I live and health permit As much as in them lyeth they shall aim at it if some impossibility intervene not 3. So far as the fulfilling of this shall be Lawful for it can onely tye to Lawful things and Lawful means and courses and this is especially to be understood of Indefinite Oaths 4 While things stand so but if the Case alter Essentially and men turn Enemies to the Kingdome or Common-wealth to whom we were by Oath obliged to give or sell some-what that we know would be made use of to the Probable ruine or hazard thereof then it s not in our power Salvâ potestate superioris It may be asked How we shall judge of Indefinite Oaths such as Souldiers give to their Officers to be obedient to them or of Oaths in things which are indistinct and the matter not obvious as Oaths in Colledges Incorporations Towns c. Where the things sworn are Complex Answ These cannot altogether be condemned 1. Because though a man have not yea cannot have a particular and distinct knowledge of all Particulars yet he understandeth such Oaths as binding to all necessary and lawful things as the general Condition requireth 2. Because he taketh the Oath for the end and in the sense that it is Commonly taken which bindeth in the Essential things pertaining to the being of that Incorporation but taketh not in every particular strictly By what is said then We may 1. Condemn Oaths in Trivial things as Oaths in Complements when men swear they will not go one before an other That men are wellcome to their Houses That they will not let them go so soon That they shall drink so much though it may not be to Excess That they shall return some petty thing they have borrowed and the like 2. Rash Promises such as are hastily and unadvisedly or doubtingly made But ere we come to Particulars let us consider what is condemned as Perjury which is the highest Degree There are these several sorts of Perjury mentioned some whereof are more direct and immediate some more mediate and indirect The first sort of Perjury is When one upon Oath asserteth as a Truth that which he knoweth is not a Truth or doubteth of it or is mistaken in it through his own negligence not being certain that it is as he sayeth whether he affirm or deny Thus Naboths false witnesses were guilty and many other Instances may be adduced The second is When one promiseth something which he mindeth not to perform and confirmeth that with an Oath he is no doubt Perjured because there is not a correspondent verity betwixt his Oath and his purpose The third is When men promise and intend for the time to perform yet upon no just ground fail afterwards in performing what they have sworn This is Perjury because there is not Truth in fulfilling the thing sworn according to the Oath These are direct Perjuries More largely again a man may be said to forswear himself 1. When he sweareth to perform a thing which is simply impossible especially while he knoweth it to be so For as the former is not a swearing in Judgement and Truth so this is a prophane and wicked swearing against Light and Judgement of a manifest lye and falshood So that betwixt his Promise to perform such a thing and the performance there is implyed a Contradiction As for one to swear to be to morrow at Rome who is to day at Glasgow the very swearing is forswearing 2. When one sweareth an unlawful or wicked thing or confirmeth it with an Oath like those forty that swore to kill Paul especially if that Oath be contrary to some Duty which lyeth formerly by Oath on the Person swearing For that is not to swear in Righteousness and Justice Beside that it draweth on a necessity either of breaking that Oath and â—o of being perjured or of going on to fulfill it and so of being doubly perjured 3. Men are forsworn and perjured when they fulfill a wicked Oath as Herod did Matth. 14 in beheading John the Baptist for though he seemed not to over-turn and make void his own Oath but to keep it Yet this as also the former over-turneth and maketh void the scope and Nature of an Oath in general and is a plain Contradiction to it and maketh an Oath which should be Vinculum Aequâ—tatis a Bond of Equity there being Nulla Obligation but ad Officium no Obligation but to Duty to be Vinculum Iniquitatis a Bond of Iniquity And so thwaâ—teth with the very end wherefore such Oaths are appointed In which respect David did better in not executing his rash Oath but keeping the general scope of all Oaths when he refused not to hearken to Abigails Counsel even to the Non-performance of what he had sworn It may be Questioned here Whether one man may be accessary to anothers Perjury if he constrain him to swear of whom he hath a suspition that he will forswear Answ Distinguish 1. The matter in which if it be of grave Concernment or of little Moment 2. Distinguish betwixt the Publickness and Privacy of it 3. Distinguish betwixt Parties as betwixt a Judge who is to decide and a Party that is the Pursuer We say then 1. A Party pursuing in a Particular of his own Concernment especially if it be of no great Concernment may Yea should forbear pressing such a Person to swear both for sparing the Party and for respect to the Name of God since he can hardly in this Case be very hopefull to gain by it 2. We say notwithstanding in some Cases that the Judge may admit such to swear especially in Publick scandals 1. Because none can certainly know but God may
endeavour by all suitable means the effecting of the thing by them but not to do it himself for it altereth not stations 3. When the thing is simply impossible oaths cannot bind in that case 4. When the oath is engaged in by any in whose power the thing sworn is not as by Children Wives Servants or Subjects in such things wherein they are subject to others and of which they are not Masters it tyeth them onely to endeavour it with their approbation or permission see Numb 31. 5. When the deceit is not in circumstantials but in essentials as suppose one should swear to such another persons to pay him such a debt or to give such obedience thinking him to be the very person to whom he oweth these things who yet is not the person we suppose him to be the ground of the oath is null and its obligation accordingly ceaseth as when Jacob was deceived by his getting Leab first for Rachel because such an oath wrongeth another to whom that which is sworn is due and supposeth the condition of being due 6. When the oath is impeditive of a greater good or of a moral duty as suppose a man had sworn not to go to such a place nor to speak to such a person nor to eat such meat that oath being at first rash and without judgement if duty and necessity call him to the contrary of what he hath sworn bindeth not because a moral command may require him to go thither to take on such a charge there or to speak to that person for his edification c. yet this would be tenderly applyed and with great circumspection 7. When the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end as for instance if a Man should swear to meet with a woman for committing filthiness to give arms for helping to oppose an innocent or any such like thing for though coming to such a place or giving such arms may be lawful yet as so circumstantiate this coming and this giving of them with such an intention is nnlawful and therefore the oath is null For loosing from the obligation of an Oath which is lawful there are these cases granted 1. When it is contradicted by a Superiour having power in that very particular as Numb 31. 2. When the case materially altereth as ifone should swear to give such a man arms who afterward turneth mad or an Enemy to give obedience to such a Commander who afterwards becometh a private man and ceaseth to be any more a Commander because in such cases the relation upon which the duty and Oath is founded ceaseth 3. When the party sworn unto relaxeth us for though none can absolve from a Vow yet in a promissory Oath whereby some right accrueth to one from another a man may dispense with his own right as for instance he may in whole or in part forgive and discharge such a sum of money that another by Oath has sworn to give him which when he doth in so far the Oath and its obligation is loosed he having as himself thinketh fit accepted satisfaction for whole or part but in Vows to God no man can dispense He being party there 4. When by some after and unforeseen intervening Emergent the man is quite disabled from performing his Oath as by sickness plundering c. In that case so far and so long as he is disabled in so far and so long is he loosed that condition being necessarily presupposed in giving the Oath at first though the obligation to performance lyeth still on him so far and so soon as he shall be able It may be marked by the way that often prophane men are more strict in keeping sinful Oaths then those which are lawful the Devil putting home that obligation on them as a snare and their own corruption siding with the Oath in its matter maketh it appear strongly binding to them If it be asked Wherein it is that an Oath bindeth more then a Promise doth Answ An Oath bindeth to nothing but what is in the Promise but it bindeth more strongly and so the sin is greater in breaking an Oath then a Promise because not onely our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberat swearing as incomplements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed Ah! how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens paisionâ—â—e and revengeful imprecations yea not being suitably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are somethings near of him unto â—o say â—o and of affinity with Oaths as 〈◊〉 Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-priest Christ Matth. 26. and Paul Timothy 1 Tim. â— 21. and 6. 13. Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somewhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When meâ— adjure men 2. When they adjure Devils 3. When they adjnre unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may sometimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home tothe Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteh a mâ—â—
his worship for we can swear by none whom we cannot invocate therefore Idols Creatures Graces c. aâ—e excluded here for none of these are God 3. It s rise must be Edification that is Gods glory our own vindication or 〈◊〉 Neighbours good or the call of a Magistrate putting us to it and it should be useâ— for deciding of Cont oversies when no other mean of clearing or deciding such a thing is remaining hence we say jâ—ratus fuit he was sworn passively and the Hebrews have no active wo d for expressing it to let us see men ought not to swear bâ— to be sworn or by necessity prâ—ssed to it 4. As to the expressions in which it is conceived or the thing sworn its required not only that it be truth to and in the mans meaning that sweareth but that the expressions be plain and intell gible to his meaning and understanding to whom the Oath is given otherwise it dcludeth but doth not clear Hence these two rules are to be observed 1. That the meaning be so clear as may be and is most ordina ily and obviously gathered from such words and expressions as are used 2. That the expressions be according as they are supposed to be understood by others especially him that exacteth the Oath for if he mean one thing and we another Gods Name is prophaned and the end of an Oath frustrate much more equivocations in expressions and mental reservations are to be condemned here the first whereof taketh in Ambiguity in words the second a different sense in our thoughts from what seemeth to be meaned in our words 5. As to the right manner of Swearing these things ought to be noticed 1. That it be in judgment that we understand the thing we Swear and the nature of our Oath and him we swear by Jer. 4. 2. 2 Fear and Reverence in going about it as being in an especial way in God's own sight thus to fear an Oath is a good property and the heart would be filled with the apprehension of a present God 3. Singleness in the end that it be not to deceive any but to express the truth truly and faithfully called Righteousness Jer. 4. 2. And for the most part these properties or qualifications may agree to Oaths Asseverations and Imprecations For the further clearing of this matter we would speak to some questions And the 1. Question is How then differ Oaths from Asseverations Answ They should both be in Truth and Judgment with fear and when called unto but in this they differ that in Oaths we are only to make mention of the true God and swear by him but Asseverations may be thus expressed As thy Soul livâ—th 2 King 2. v. 2. 4. 6. and yet we do not swear by the Soul of any A2d. Question is What may we Judge of such Oathes as are By Angels Saints Mary Paul and By other Creatures as Heaven Light the World by Soul Conscience c. Or by Graces as by Faith Answ We need not use much Curiosity in Distinctions For we conceive them all to be simply unlawful 1. Because none of these are God and swearing is a Peculiar piece of his Worship Deut. 6. 13. And swearing by any thing what ever it be which is not God is condemned Jer. 5 7. They have sworn by those who are not Gods 2. Because we cannot invocate any of these and therefore cannot swear by them seeing an Oath carryeth along with it an Invocation of him we swear by 3. Because they want these Properties due to such to whom this Worship belongeth As 1. Omniscience to try whether we mean as we have sworn or not 2. Omnipotency And 3. Justice to avenge if it be not so as we have sworn 4. Soveraignty to call the Swearers to a Reckoning 4. Because it would derogate from the Scope of this Command which giveth this to God alone as his due and implyeth that he alone hath all these Properties in him 5. Because such Oathes are expresly Prohibited by Christ Matth 3. 34. Swear not at all neither by Heaven nor Earth For they stand in an Inferiour Relation to God and are his Servants 6. Because as none of these things are God to take Order with us if we swear falsly so none of them are so ours as we can lay them in Pledge for the least Change to be made upon them in Case our Oath be not true none of them can be added unto or diminished from by us We cannot make one of our Haires Black or White and therefore ought not to swear by â—ur Head much less can we quiet our Conscience or increase our Faith that we should so freely swear by these That place Mat. 5. â—6 cleareth this For that of Mat. 23. 16 17. c. speaketh of the Obligation of an Oath sinfully made as to that manner of swearing which yet still bindeth but it warranteth not the making of such Oaths A 3d. Quest. is What is to be judged concerning Asseverations such as In Conscience good Faith as I shall answer c. as I am a Christian as I have a Sâ—uâ— to be saved and such like Answer 1. We think there is no Question but if these were rightily and in the due manner made use of they might be lawfully used as Scripture cleareth 2. Yea we think If any Oaths be made use of these would first be used and a man may be called to use one of these when he is not directly to swear 3. Therefore we think they cannot be used but in necessity when less will not serve and should be used with Fear Reverence Understanding and the other Qualifications And that therefore they sin who in Common Discourse rashly and vainly use them which we conceive to be forbidden here and when they are not Conscientiously used they lead men to a greater Degree of the sin here discharged as we see some begin with Asseverations then idle Oaths and then Imprecations as Peter sinfully did Mat. 26. Reason 1. All these Asseverations are reductively Oaths and imply the contrary imprecations in them Thus Let me not be esteemed a Christian nor have a Soul to be saved which must relate to God for executing these therefore being indirect Oaths they ought to be used as Oaths and belong to this Command 2. Because the very end of any vehement Asseveration is to confirm what is said further then an ordinary Assertion can Now in so far it is an Oath it being proper to an Oath to confirm what is spoken and seeing it agreeth with an Oath in the Essentialls they must be materially one though Asseverations be pronounced in another Form 3. Vain Asseverations are against that Rule Mat. 5 37. Jam. 5. 12. Let your Communication be Yea Yea and Nay Nay and what-ever is more iâ— ordinary Communication is Evil And it cannot be denyed but this is more and therefore needless and sinful 4. We do not find Asseverations such as My Conscience beareth me witnesse to
be used warrantably by Saints in Scripture but with great Reverence even almost in such things as they used to confirm by Oaths therefore Swearing is often joyned with them Rom. 9. 1. 2. 2 Cor. 11. 31. 5. For what end are they used It 's either to confirm some-thing or to no end Beside the needless use of them habituateth Folk to baffle and prophane excellent things and do injure them to prophanity hence these that use them most are ordinarily lesse tender in their other Carriage and it cometh to direct swearing at length If it be said good Faith signifieth no more but in Truth and without Dissimulation as it 's understood sometimes in the Laws Bon◠Fide and Mal◠Fide Ans Yet Faith is otherwise taken in our Common Acceptation and Words would be so used as they are commonly made use of by others 2. If it be not Evil yet it hath the appearance of Evil which should be eschewed and abstained from 1 Thess 5. 17. 3. Whatever Good Faith signifieth yet certainly in our common use it 's more than a simple Assertion therefore should a man tell me an untruth and put Bonâ fide or Good Faith to it to confirm it will any man think but he is more then an-ordinary Lyar against the Nineth Command Yea would he not be thought Infamous in breaking his Good Faith Therefore it is more then Yea or Nay and so not ordinarily to be used Yea we conceive that these Asseverations will have more weight on Natural Consciences than simple Assertions and therefore the Challenges of dealing Falsly in these will bite and and wound the Conscience much more sharply than falsifying simple Assertions which speaketh out this that they are nearer of kin unto and more involved i◠this Command than at first appeareth The 4. Question is What may be said of Imprecations Ans Distinguish betwixt such as one useth against himself as Let me not see Heaven i◠that be not Truth or the like 2. Such as are used against others I speak by private Persons as Shame fall thee Divil take thee and the like which are either Conditional as If thou do not such a thing c. or absolute without any such Condition We say then 1. That keeping the Qualifications formerly mentioned and required to an Oath one may in some cases lawfully use some Imprecations even to ones self the Scriptures having such Patterns in them but with great Caution Circumspection and Tenderness 2. Cursing of others by private Persons out of Passion or Revengs is simply prohibited and that is several Respects For 1. It derogateth from the Glory of God if He be therein invocated in making Him subservient to our Passions and to Execute our Revenge or if He be not Invocated in these Imprecations it 's worse because the Devil or some other thing is put in His room 2. It derogateth also from that love we owe to others 3. As mentioning the Devil in such Imprecations as Devil a bit or Fiend a Body or such like it is most Abominable For thereby the Devil is employed in Gods Room and God is forsaken because there is no ground to exspect a hearing of such a Suit from Him and so you betake you to the Devil praying him employing him reverencing and worshipping him as if he were just to Executer your Judgement when God doth it not And sometimes by such Imprecations you call on the Devil who is the Father of Lyes to witnesse a Truth Ah! How Ahominable to be heard amongst Christians Men need not go to the Wild-Indians nor to Witches to seek Worshippers of the Devil Alas There are many such to be found amongst Christians How sound these Words What Devil now The Meckle Devil c. It is Horrible to mention that which goeth out of some Mens mouths without any fear What can be the Reason that Christians thus Worship the Devil and swear by him as Israel did by Baal There remain yet some things concerning Oaths especially Promissy Oaths to be cleared As 1. How Promissory oaths differ from an Assertory Oath And 1. They agree in this that Truth is the Scope of both But. 2 They differ in this that Assertatory Oaths have but one Verity to wit That the thing be in the Present time true as the man sayeth or sweareth But Promissory Oaths have a Twofold Verity to wit One present that the Swearer meaneth what he promiseth 2. That for the time to come he shall endeavour effectually to make the thing Truth which he sayeth and sweareth The First is only a Truth in the Person The Second is also a Truth of the Thing or Matter 2. We would difference Vowes from Promissory Oaths Vows have God both for Party and Witness Oaths may have some other for Party but God for Witness to the giving an Oath or Promise to such a Party Yet in some things there is a great Affinity as to the matter in both Concerning Promissory Oathes we may enquire 1. Concerning the making of them 2. Concerning the Obligation of them That a Man may make such Oaths tying himself to some things in which he was before free is without all Controversie and clear in the Scripture Concerning such Oaths it may be enquired 1. In what Matter 2. On what Occasions 3. With what Conditions they may be engagedin And 1. For the matter of them they may be in three sorts of Matter 1. In such matter as is Morally necessary as the Fearing Serving Worshipping the true God c. So was Jacobs Oath and Vow Genes 28. 20 21. That the Lord should be his God And many of the Covenants mentioned in the Old Testament and Davids swearing Psalm 119. 106. To keep Gods Statutes 2. There is a Civil lawful good Matter such as Duties to Superiours or to make some Obligation we owe to others forth-coming or to return and requite such a particular good turn to one Such are Oaths of Allegiance to lawful Superiours Such did the Spies swear to Rachab Joshua 2. 12 c. And David to Jonathan and that these are Lawful having due Qualifications cannot be denyed 3. There are somethings indifferent as Eating or abstaining from such and such Meats or Drinks or on such and such dayes and although the thing be not simply unlawful yet Oaths therein would be engaged in with much Prudence on such Grounds and with such Qualifications and Conditions as may make it appear the Swearer is not using the Name of God unnecessarily and that he cannot otherwise gain his Point Nor superstitiously to make it appear that he doth not bring his Conscience under a Yoak of Will-worship One of which wayes ordinarily men fail in these Oaths and so they are neither to Gods Honour nor others good and therefore such Oaths are either rarely to be ingaged in or not at all Next such Oaths as to the occasions of parties ingaging in them may be divided into these three The 1. is When we ingage in Publick
constrain them to swear Truth 2. Because it is his way left to decide all Controversies and a Judge cannot eschew it when it lyeth on him to put a close to such a Controversie at which he cannot win by any other means though great Prudence is to be used in proceeding in such a case especially it being of that Nature as is in Scripture appointed to be decided by Oath as Exod 22. 17. The great question is concerning a promissory Oath if in any case it may be made void and cease to oblige or in what cases that may be That every Oath bindeth not according to the Letter we suppose needeth no reasons to clear and confirm it There are two ways in general how the obligation of an Oath promissory ceaseth 1. When the Oath it self is null and never had any obligation 2. When by some other thing intervening there is a loosing from the obligation which the Oath once had That it may be clear that notwithstanding of this Oaths are of a most strict Obligation having the great and dreadfull Name of God interposed in them and that many things what-ever weight be layed on them by men that way do not loose from it such as these following which we shall put by in the first place 1. No mans temporal loss in Goods Name or Estate will loose him from his Oath nor make it null and voyd Psal 1â— ult 12. that our ingagment by Oath is to somthing of its own nature indifferent will not loose us though there be here no other tye upon us to the thing and that without the Oath we were free yet the Oath once engaged in will tye us as is clear from that same 15th Psal For an Oath is of its own nature Obligatory and according to Numb 31. Persons at their own dispose must do even in such cases as they have bound their Souls 3. Though we were engaged in the Oath by the deceit and guile of others the deceit being circumstantial only yet if the things be not sinful it bindeth us as is clear in that Oath to the Gibeonites wherein the deceit was such 4. Though by fear or violence the Oath hath been extorted yet the matter being lawful it bindeth because of the honour of God's Name interposed 5. Though it was sinful as to the manner and rashly made at first as that with the Gibeonites was yet is it binding if lawful in the matter there being a great difference betwixt juramentum illicitum an Oath unlawfully come under as to its manner and juramentum de Re illicitâ an Oath in an unlawful matter 6. Though we could devise and find out some interpretation or meaning of the words of the Oath that might seem to make forloosing us from its obligation yet if that was not meaned at the first tendering of the Oath but otherwise understood by him that did take it it will not absolve not excuse from the guilt of Perjury To put afterwards a new gloss on it because an Oath is stricti jurts and will not admit for any respect nor on any account of interpretations prejudical to the native truth of it lest it should be found to be according to Psal 24. a Swearing deceitfully 7. Though there may be a good meaning and intention in reversing the Oath and going cross to it men not doing so for a particular end of their own but for a publick good as is suposed yet that will not absolve from obligation of the Oath nor from the guilt of Perjury as is clear in God's punishing Saul's Family for breaking that Oath with the Gibeonits even though he did it out of his Zeal to the Children of Israel and Judah as the Scripture expresly affirmeth 2 Sam. 21. 2. 8. Though the Oath be conceived by a Creature as at least the immediate object ofit and so sinfully made in that respect yet being made it tyeth from respect due to God who shineth in his Creatures Matth. 23. 19 20. 21. 9. Through the thing become impossible if that impossibility might have been prevented by our searching our selves as far as in us lay we are not freed from the guilt of Perjury though the thing Sworn do now by onr own sâ—oathfulness become impossible or if the thing Sworn might have been performed before any such impossiblity came on or if we might have prevented it by our suitable circumspection and diligence 10. Though a sinful Oath to wit being made on a sinful promise in it self bind not yet the sinful condition being fulfilled it bindeth as in the case of Judah his promising a Kid to Thamar upon that wretched condition of prostituting her self to his sinful Lust who did offer the performance of what he had engaged to upon that most sinful condition now fulfilled for the condition being fulfilled the promise is absolute and the sin was not in giving the Kid but in the condition that was made which is past 11. Much less will it exempt any man from the guilt of Perjury that in Swearing he had a meaning of the words of the Oath contrary to what in common sense they bear and in the construction of all in different persons or to their meaning sine juramento or extra juramentum or that he had any reservation in his own mind the first is Aequivocation the second is mental Reservation that have no place in such an Oath which should be plain single and clear Neither 12 will a dispensation from any other as for instance from the Pope who hath no power to dispense in Oaths nor from lawful Superiours except it be in things wherein by our relation to such Superiours we are subjected to them loose the obligation of our Oath nor free us from the guilt of Perjury if I say the matter of the Oath be in things to which their power over us doth not extend in such things doubtless they cannot dispense 13. The obligation of an Oath cannot be loosed nor the guilt of Perjury evited by commutation of the thing sworn for it must be according to what has proceeded out of our mouth Numb 30. 2. Pâ—â—lm 15. 4. 14. Nor can it be loosed and Perjury eschewed by any posteriour tye and oath for thereby the prior or former oath is not made null but the posterior or latter is made null by the former for juramentum non derog at jâ—ri â—lieno because God is party and we cannot reverse an obligation to him which He or any other hath by a prior right and tye But they are null and of no force 1. When the thing sworn is sinful and unlawful in it self because there is nullum vinculum iniquitatis there is not neither can there be any obligation to iniquity 2. When it is unlawful to him that sweareth as suppose one would swear to do that which were incumbent for a Magistrate or Minister he himself being but a meer private person and it no wayes belonging to his station it tyeth him indeed to
c. it is called worshipping of them see Exod. 32. compared with Psalm 106. 19 20. there they worshipped the Images of gold and silver c. yea vers 37. Devils though they intended to worship God in these Images 5. When any thing of this worship due to God is given to Servants or means as if something adorable and to be worshipped were in them although they be not accounted God himself Thus Cornelius sinned in worshipping Peter Acts 10. 25 26. when he knew he was not God and Peter rejecteth it on this ground that he was a Man and not God and that therefore it was due to none but God which Reason taketh off all that can be said by men for palliating this kind of idolatry Thus the scope of the Command and the reason and ground of worship being considered it is evident that all these are idolatry We would now further consider first the positive part of this Command and next what is forbidden in it And 1. For the positive part of this Command we conceive it doth reach 1. To all external Ordinances such as Doctrine Worship government and Discipline We are here enjoyned to keep all these pure according to his word Thus any errour breaketh this Command when it is vented and made publick as secret errours break the first Secondly It reacheth to all external Obedience such as receiving the truths of God submitting to the government and discipline of his House entering therein as Church-Members often hearing the Word not only on the Sabbath which is required in the fourth Command but at all occasions when God shall give the opportunity it being a special part of his worship right using of the Sacraments and worthy receiving of them praying externally internal prayer being required in the first Command outward confession of sin when called for confession of the truth in times of tryal c. and this obedience is to be extended to extraordinary duties as well as ordinary as Vowing Swearing Fasting c. when they shall be required in providence external Covenanting with God an Ordinance necessary for keeping pure publick Service c. Also it is to be extended to secret duties and to private duties in Families and Christian fellowship as well as to publick and to diligence in them all Thirdly It reacheth to the right manner of doing duties especially it requireth 1. That they be not done in Hypocrisie for God will not be so worshipped in any duty 2. That all our worship and duties be directed to God in and through the Mediator and that none come to God but by him who is the appointed High Priest 3. That all our Obedience and Service be Spiritual Fourthly It taketh in all external gestures and outward reverence in praying and hearing c. as that the eye be fixed and the carriage not light but decent that there be no laughing that the lookâ— be stayd and grave these in a special manner in worship are to be looked unto Fifthly It requireth every Mean that may further Gods publick Service as educating and training up men for the Ministry entertaining them providing places and accommodations for publick worship and every thing of that kind without which the external worship of God cannot be performed Sixthly It requireth the removing of all letts and impediments of Gods worship or whatever is contrary thereto according to our places and stations such as Heresies and Hereticks by condigne censuring of them removing all idolatrous worship and whatever may be occasions of it or whatever hath been or may be abused to it purging the House of God from corrupt and insufficient Ministers and corrupt Members But let us see in the next place what is forbidden in this Command and how it is broken In the first Command what immediatly reflecteth upon God himself is forbidden here what immediately reflecteth on his Ordinances and appointments contradicting them and Him in them is discharged there is none of the Commands more frequently broken and yet men most readily think themselves free of the breach thereof and therefore ye should consider that it is broken 1. In Doctrine or doctrinally 2. In practise 3. In both when the Doctrines vented and published against truth have external practises following on them as that doctrine of Image-worship hath which we have spoken to already and is the gross breach of this Command and the Lord instanceth it as being the greatest because where this is all sorts of idolatry are for it supposeth idolatry against the first Command and that some esteem and weight is laid upon that Creature we worship beyond what is its due as if there were in it some divinity or ability to help whereby it is thought worthy of such honour whereupon followeth that external worship which is given to it upon that account and so because Saints are thought able to hear and help men pray to them and because the Cross is thought holy men worship it c. and as this idolatry is manifold among the Papists so it is palpable when Prayer is made to Saints Reliques Bread the Cross images c. Now that we may further explain this consider that this Command is three ways broken doctrinally all which have a great influence upon mens breaking of it in their practise or the Service and Worship of God is three ways wronged by the Doctrines of men 1. When some thing is added to his Service which he hath not commanded and this is superstition and will-worship largely so taken Of this kind are 1. The 5 Popish Sacraments added to those two the Lord apppointed 2. Other and more Mediators then the One Mediator Christ 3. More meritorious causes of Pardon and Justification then the blood and merits of Christ 4. More Officers in his House then he hath appointed such as Bishops Cardinals c 5. More Ceremonies in worship as Salt Spittle and Cream added in Baptism to Water and Kneeling c. to the Lords Supper 6. More Holy dayes then God hath instituted 7. Other things to be acknowledged for the Word of God then the Scripture as Traditions Apocrypha c. and many such things whereof for the most part Popery is made up Secondly It is broken when his Ordinances are diminished and any thing which he hath commanded is taken away from them as is clear from Deut. 4. 2. Ye shall not add unto the Word which I command you neither shall ye diminish ought there from and thus they break this Command by taking away the Cup from Lâ—icks as they call them in the Lords Supper and the use of the Bible from the People in their own Language also it is broken by taking away Baptism from Infants and Discipline or Excommunication from the Church and by taking away the Sabbath-day and publick singing of Psalms or such like not to speak of that Blasphemous and some-way Pagan-Heresie of Quaquerisine over-turning most if not all the Ordinances of God destructive to all true Religion and
against God flowing from the former whereby they set their mouth against God and think it is a piece of bravery not to stand in awe of him and as Goliah did to defie the living God and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing then in stout words against the Lord Mal. 3. 13. and in prophaning of his Name hence it is to be observed that where this sin reigneth there is either a height of desperate security and stupid senselesness or a devillish gallantry in contemning God and all Religion all Prayer and other spiritual exercises as not becoming pretty men or men of spirits as if forsooth topping with God and bidding a defiance to the Almighty were true knowledge and the grand proof of a brave and gallant spirit and of a pretty man O! what a dreadful length is this that men are come to say in effect Who is the Lord that I should reverence his Name 3. The Devil knowing well both these taketh occasion to stir men up to it and what by offering occasions of irritation to vent their passion and what by habituating them to it from custome and the example of others whereby keeping them off some other sins which others may be guilty of he is in Gods righteous Judgement permitted to harden them in this 4. There may be also something in the nature of this sin because it doth not ordinarily wrong others externally or because it may be in a truth or in profession of duty oâ— in worship or because it may be fallen into inadvertantly without fore-thought or deliberation therefore the Devil hath the greater advantage to drive men on to it if not by swearing falsly yet prophanely and rashly if not by God yet by some Creature or if not so yet by formal and fruitless discharging of duties or by some other way and because ordinarily there is no such evil that sticketh thereby to others as to make them resent it nor no ill meant to themselves as they in their proud self-love do conceit therefore they are the less affraid of it before and the less challenged for it afterward Let us make some use of all this in a few words 1. Then see and gravely consider what sin this is what wrath it deserveth how far and how wide in its guilt it extendeth it self and what severe reckoning will be for it O then what is your hazard and what will be your sentence when this Judgement shall be set and when the Judge cometh to pronounce it tell me who of you will be able to purge your selves of this guilt This Sentence may and will one day make many of you to tremble when the Lord will say Man thou tookest my Name in vain in such a Company at such a Play and Sport in such a Contest in such an Oath yea in such a Prayer c. Here is your Sentence I will not hold you guiltness but guilty for this cause This this is the Truth of God if we believe his Word yea whether we believe it or not Let me therefore speak two words further to all of you Old and young Godly and Prophane Rich and Poor c. O take more notice of this sin and be more watchful against it think more of it and look more to every way it may be fallen into and by all means study to prevent it fear to name the great and dreadful Name of the Lord our God irreverently tremble when ye hear it named and when ye read hear pray or do any duty as ye would eschew this Curse and Threatning and be found guiltless in the day of the Lord eschew this sin of taking his Name in vain For helps to this let me commend unto you 1. A serious endeavour to walk under the impression of Gods greatness and to have your heart filled with his awe if his fear be in the heart there will be expressions of reverence to his Name in the mouth 2. Believe and be perswaded of the reality of this Truth concerning the terribleness of the reckoning for this sin and the fearful Judgement that will certainly follow it 3. Use and mention his Name reverently in Prayer Hearing Conference c. For habituating our selves to formality in such duties maketh way ordinarily for more gross violations of this commands and study to be more affected even when narratively ye are telling something wherein his Name is mentioned then otherwise 4. Tremble at this sin and suitably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special gâ—ave Animadversion Look back on all your life and see if ye can remember when and where ye were grosly guilty reflect on your worship and observe omissions and defects at lest in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be haâ—dned and the Sentence stand in force unrepealed against you What will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12. 3. 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6 9. The other word of Use iâ— for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If â—o what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under Gods Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrites who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin and to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church