Of the Third Precept of the Ten Commandments, and of Swearing. The Third Sermon
The third commandment of the first table is thus word for word: “Thou shalt not take the name of the Lord thy God in vain; because the Lord will not let him go unpunished that taketh the name of the Lord his God in vain.” In the second commandment the Lord did set down the worship that he would not have, that he misliked of, and did flatly forbid; to wit, a worldly, earthly, and carnal kind of honour, a base
[[ ccelestia, Lat.] [5 prime tabulwe, seu Decalogi, Lat. ] [6 sive Decalogi, Lat. omitted. ]]
and vile kind of worship, a service that is directly contrary to the spirit, nature, and majesty of God; that is, to think that God will in shape resemble a man, or any other creature made of earth or corruptible stuff or matter; and then again, to worship him under those shapes and figures with corruptible things, that were first ordained and created for the use and behoof of men, and not of God. For God is an eternal Spirit, which goeth all over! and preserveth every thing; whom all the most excellent creatures of the whole world, if they were joined together in one, are not able to resemble, nor yet to represent the least jot of exceliency in the living God. God is so far from lacking any corruptible things, that he himself supplieth the want of all our necessities. It is a mere folly therefore to set up a percher?, a taper, or a smoky torch before the maker. and giver of light. It is a very toy to offer flesh of beasts to that eternal Spirit, who in the Psalms saith: All the beasts of the wood are mine, and the cattle in a thousand hills. I know all birds upon the mountains, and in my power are all the beasts of the field. If I be hungry, I need not to tell thee, since the world 1s mine, and all that is therein3.”
Now, therefore, in this third commandment the Lord doth very exquisitely, although very briefly, declare the manner how he will be worshipped, that is, in holy reverencing of his holy name. The names whereby God is called are God, God’s majesty, God’s truth, God’s power, and God’s justice. Now the charge of this commandment is, not to abuse the name of Godand not to use it in light and trifling matters; but to speak, to think, and judge honourably, reverently, holily, and purely of God and godly things. But the pith and effect almost of the whole lieth herein, that he saith, the name of the Lord thy God;” to wit, which is thy chief goodness and felicity, thy Creator, thy Redeemer, and thy tender Father. Now note, that the Lord doth not barely forbid to use his name; but he chargeth not to use it lightly or in vain, that is, beyond necessary use or our behoof, and beside the honour and glory of God. Let us see, therefore, how we ought to sanctify the Lord’s name, and how we may devoutly use the name of God, and, last of all, so worship him as he himself hath appointed us to do.
First of all, we have to think of God as of the chief feli- [! omnia permeans, Lat.]
[2 See page 199.] [3 Ps. 1. 10—12.]
city and infinite treasure of all good things, who loveth us exceedingly with a fatherly affection, always wishing and by all means desiring to have us men saved, and to come to the perfect knowledge of the very truth; whose judgments are true and just, whose works for their excellency are wonderful, and whose words are most true, and truth itself. Then must this holy name of God continually be called upon in prayers, need, and requests: by that alone we must look to obtain whatsoever is needful for our bodies or souls. We must never cease to give thanks to that for all the good benefits that we do or shall receive; for what good soever men have and enjoy, that have they not from elsewhere than from God, the fountain and giver of all. This glory must ever be given to God. If we be nipped with any adversity, let us not by and by murmur against God’s good pleasure and his secret judgments; but rather, suffering and submitting ourselves under his mighty and fatherly hand, let us say with the prophet David: “It is good for me, Lord, that thou hast chastened me?” Let not us appoint God what he shall do, but wholly and always submit ourselves to his good will and holy pleasure. Let us in all things give God the glory, in praising openly and plainly professing his name and doctrine before kings and princes, yea, and in sight of all the world, so often as occasion shall be given, and the glory of God shall seem to require. Let us not be ashamed of God our Father, of his truth and true religion. Let us not be ashamed of Christ our Redeemer, nor yet of his cross. But let us be ashamed of errors, idolatry, of the world and vanity, of lies and iniquity. Let us holily, reverently, and devoutly, both speak and think of God, his works, and his word. Let the law of God be holy to us, let his gospel be reverend in our eyes; and let the doctrine of the patriarchs, prophets, and apostles be esteemed of us as that which came from God himself. Let us not take the name of the Lord our God into our mouths, unless it be in a matter of weight. Let us not blaspheme, curse, nor lie in the name of the Lord. Let us not use, nay, rather abuse, the name or word of God in conjuring, juggling, or sorcery: for in these things the name of God is most of all abused. Let us
[6 Ps. cxix. 71, as in Vulgate.] [> bon, sanctee et juste ejus voluntati, Lat.] [6 ad res magicas, ad circulatoriam, ad incantamenta, Lat.]]
precisely and holily keep the oath which we have made by the name of the living and eternal God. Let us in all things tell truth, and lie not; that when this world, that will not see, shall be enforced to see so great a reverence and devotion in us to the name of our God, it may be compelled thereby to glorify our Father which is in heaven. And this verily is the godly using of the Lord’s name, and the religion! wherein our God 15 very well pleased.
Now note by the way, that there are sundry ways whereby we abuse the name of God; and first of all, we abuse it as often as our hearts are without all reverence to God himself; when we do unreverently, filthily2, wickedly, and blasphemously speak of God, of his judgments, of his word, and of his laws; when we do with scoffing allusions apply God’s words to light matters and trifles, by that means turning and drawing the scriptures into a profane and unhonest meaning. Moreover, we do disgrace the name of the Lord our God, when we call not upon his name, but turn ourselves rather to 1 know not what sort of gods, to man’s skill and succour, to things forbidden, to idols, and conjurors; which we fall a-doing then especially, when, being wrapped in misery and calamities, either for our sins, or else because God will try us, we do presently begin to murmur against Godand to accuse his judgments, hardly abstaining from open blasphemy, in grudging to bear the things that for our deserts we do worthily suffer. Hereunto belongeth the abuse of beastly knaves, which do not stick to use the holy name of God in obtaining their filthy lusts, which they call love; and also the naughtiness of them that thereby seek to find and recover the things that are lost, or else are stolen from them. We do unhallow the name of the Lord our God, when we give not to him all honour and glory. We shall, peradventure, do some good deed; there is, perhaps, in us something worthy to be praised: if we, therefore, shall challenge the praise thereof to ourselves, or, at the least, shall pare out a piece of that glory for our own share, and give the rest to God, not referring it all and whole to God the author of all, then do we therein defile the name of God, which ought alone to be praised for ever and ever.
[1 cultus, Lat.] (2 petulanter, Lat.] [3 ad magicas artes, Lat.]]
Furthermore, if we deny the Lord, or blush at and be ashamed of his holy gospel, because of this wicked world and the naughty men therein; if also we do spot ourselves with a filthy and unclean life, which is to the slander of God’s name and the offence of our neighbour; then do we take the Lord’s name in vain; yea, we abuse it to his dishonour and reproach. We do abuse the name of the Lord, if we take a solemn oath in a trifle or matter of no effect, or if we do not keep and perform the oath that we have sworn. In our daily talk very often, and almost about godless matters, we are wont to call, and take to witness, the dreadful name of God, having learned it of an ill continuance and custom, or else being stirred up by some evil motion of our naughty mind: we have an innumerable sort of deep and terrible oaths, as wounds, blood, cross, and passion of the Lord, heaven, earth, sacraments, every saint in heaven, and all the devils of hell. Beside all this, we abuse the name of God also sundry and divers ways in telling of lies. The preacher or teacher of the church lieth, when he crieth, “Thus saith the Lord;”” whereas the Lord indeed saith nothing so. He maketh the name of God a cloke and a colour to hide his deceit, and doth beguile poor simple souls. The magistrate crieth out, “All power is of God;” and so, under pretence of God’s name, doth his subjects injury in playing the tyrant and not the magistrate. The common people deceive one another, under the name of the Lord, in contracts and bargaining. And the sturdy rogue, unworthy of alms, will not stickle to stand and make God’s name an idle occupation for to get a penny. But who can reckon up all the things, wherein God’s name is foully abused? We must all therefore have an eye, that we defile not the name of God, but rather bless it, and holily worship it.
For it followeth in the words of the Lord, what punishment abideth for them that so disgrace his name: “Because,” saith he, “the Lord will not let him go unpunished, that taketh his name in vain.” And although this commination of the Lord is very horrible indeed, and of itself effectual enough to make the godly sort afraid to pollute the name of God; yet nevertheless I will add one example or twain of
[[ Cf. Becon’s Works, Parker Soc. ed. Vol. 1. page 359; Latimer,]
[Vol. 1. page 231; Hutchinson’s Works, page 20.] [> Rom. xiii. 1.] [BULLINGER. ] 16]
them whom the Lord hath punished for defiling his name. David crieth out, and saith: “The unrighteous shall not stand in thy sight, O Lord: thou hatest them that work iniquity: thou shalt destroy all them that speak lies.” But how much more likely is it, that the Lord will destroy all them that speak blasphemy, and abuse his holy name! Saul, verily, because he called not upon the Lord in his extreme necessity, but asked counsel of the pythonisse?, was compelled to kill himself with his own hand, after he had seen his people downright slain by the Philistines, his enemies, and his sons lie dead in the midst of the people. Ananias lieth to the Holy Ghost, and defileth the name of the Lord; and, falling down suddenly dead to the ground, down he goeth with shame enough to the devil of hell. Sanherib blasphemeth the name of the eternal God before the walls of Jerusalem; but anon after he is for his labour bereft of his puissant army, and in his own god’s temple is shot through? by his own sons. Jehoiachim and Zedechias, both kings of Juda and blasphemers of God’s name, are taken captives and slain by Nabuchodonosor, king of Babylon Achab, Jezebel, and the priests of Baal are utterly wiped out by king Jehu, because they, under the colour of God and godliness, blasphemed the name of God, and persecuted the true religion. In the twenty-fourth of Leviticus, he that blasphemed the name of God was overwhelmed with stones to death. for And therefore the emperor Justinian, n Novellis constitu.
ote So
77, writing to the citizens of Constantinople, saith: Moreover, because, besides unspeakable lusts, some men lash out cursings and oaths of God, thereby provoking him to anger; we therefore exhort them to abstain from cursings and oaths by his hair and head, and such other words like unto these. For if reproaches done unto men are not left unrevenged,
[[@ Psal. v. 5, 6.] [2 Saul pythonissam consulit; head-note of Vulgate in 1 Reg.]
[xxviii. ] [3 migrat ad inferos, Lat.] [4 sagittis configitur, Lat.; with the sword, 2 Kings xix. 37; cum]
[gladio, Vulg.] [5 2 Chron. xxxvi. 6; 2 Kings xxv. 7. It is not recorded in serip-]
[ture, although it may be inferred, that these two kings were brought]
[to death by Nebuchadnezzar’s treatment of them. ] [61 Kings xxii.; 2 Kings ix. and x.]]
much more is he worthy to be punished, that stirreth God to anger with his villany. And for such offences as these do so many dearths, earthquakes, and plagues come unto men. We therefore admonish them to abstain from those crimes: for whosoever, after this admonition of ours, shall be found faulty therein, they shall first shew themselves unworthy to be beloved of men, and, after that too, suffer such punishment as the law shall appoint. For we have given in charge to the right honourable the lieutenant of our royal city to apprehend the guilty, and to punish them extremely: lest peradventure at length for such sinners’ contempt, and such heinous offences, not only this city, but also the whole commonweal, be justly destroyed by God’s just vengeance.” Thus much writeth he. Now by this we may gather, that not the least part of our calamities at these days do happen unto us because of our detestable cursings and horrible blasphemies, which very few magistrates, or none almost at all, - do go about to redress, or punish as they should do. The name of the living God is blasphemed with passing deep and horrible oaths, of all sorts, of all kinds, and all ages; so that I think verily, that from the beginning of the world there never was such a blasphemous people as are in this cursed age of ours. And therefore are we vexed with unspeakable and endless calamities. For God is true, and cannot lie,
[7 Ἐπειδὴ δέ Twes—«kal βλάσφημα ῥήματα καὶ ὅρκους περὶ Θεοῦ]
[ὀμνύουσι, τὸν Θεὸν παροργίζοντες ᾿ καὶ τούτοις ὁμοίως παρεγγυῶμεν ἀπο-]
[σχέσθαι τῶν τοιούτων βλασφήμων ῥημάτων, καὶ τοῦ ὀμνύναι κατὰ τριχός]
[τε καὶ κεφαλῆς καὶ τῶν τούτοις παραπλησίων ῥημάτων εἰ γὰρ αἱ kar]
[ἀνθρώπων γινόμεναι βλασφημίαι ἀνεκδίκητοι οὐ καταλιμπάνονται, πολλῷ]
[μᾶλλον ὁ εἰς αὐτὸ τὸ θεῖον βλασφημῶν ἄξιος ἐστὶ τιμωρίας ὑποστῆναι.:----]
[Διὰ γὰρ τὰ τοιαῦτα πλημμελήματα καὶ λιμοὶ καὶ σεισμοὶ καὶ λοιμοὶ γίγνον-]
[ται. Καὶ διὰ τοῦτο παραινοῦμεν τοῖς τοιούτοις ἀποσχέσθαι τῶν εἰρημένων]
[ἀτοπημάτων---εἰ γὰρ καὶ μετὰ τὴν τοιαύτην ἡμῶν νομοθεσίαν εὑρεθῶσι τινὲς]
[τοῖς αὐτοῖς ἐπιμένοντες πλημμελήμασι, πρότερον μὲν ἀναξίους ἑαυτοὺς]
[ποιοῦσι τῆς τοῦ Θεοῦ φιλανθρωπίας, ἔπειτα δὲ καὶ τὰς ἐκ τῶν νόμων ὑποστή-]
[σονται τιμωρίας. Επετρέψαμεν γὰρ τῷ ἐνδοξοτάτῳ ἐπάρχῳ τῆς βασιλίδος]
[πόλεως τοὺς ἐπιμένοντας ταῖς εἰρημέναις ἀτόποις καὶ ἀσεβέσι πράξεσι-----]
[συνέχειν, καὶ ταῖς ἐσχάταις ὑποβάλλειν τιμωρίαις” ἵνα μὴ, ἐκ τοῦ παραβλέ-]
[mew τὰς τοιαύτας ἁμαρτίας, εὑρεθῇ καὶ ἡ πόλις καὶ ἡ πολιτεία διὰ τῶν]
[τοιούτων ἀσεβῶν πράξεων adikovpévn.—Justin. Auth. Collat. vi. tit. 6:]
[Novell. 77. cap. 1, p. 323. Gotting. 1797.] [8 Sexuum, Lat.] 162]
which saith, that they shall not scape scot free that take his name in vain. The men of our time do not only take it in vain, but do of malice also blasphemously defile it. I would to God the magistrates would more sincerely set forth the worship of God among the people: or else, if this may not be obtained at their hands, yet then at least that they would be no worse nor godless than Caiphas, who, when he heard (as he thought) blasphemy against the name of God, did rent his clothes!, and cry, that the blasphemer was worthy to die.! For surely, unless our christian magistrates do become more sharp and severe against blaspheming villanies, I do not see but that they must needs be a great deal worse than the wicked knave Caiphas. Undoubtedly the Lord is true (as every one of you must severally think within yourselves), and he verily will punish in all men the defiling of his name, but much more the malicious blaspheming of the same.
This very matter and place do now require, that I also speak somewhat here of taking an oath, or swearing, which is done by calling and taking to witness of God’s name. Now, in the handling of this matter, many things are to be thought of and considered. For first of all, I see that some there are, which doubt whether it be lawful to take an oath or no, because in Matthew the Lord hath said: “Ye have heard what was said of old, Thou shalt not forswear thyself, but shalt perform thine oaths unto the Lord; but I say unto you, Swear not at all, &c.2” But the Lord’s mind in Matthew was not to take clean away the true and ancient law, but to interpret it, and to bring it to a sounder sense, because it was before corrupted and marred by divers forged and counterfeit glosses of the Pharisees. For the people, being taught by them, had evermore an eye to keep their mouths from perjury; but touching superfluous, unprofitable, and needless oaths, they had no care at all, not thinking that it was amiss to swear by heaven and by earth: wherefore the Lord, expounding his Father’s law, saith, that all oaths generally are forbidden, to wit, those wherein the name of the Lord is taken in vain, and whereby we swear when there is no need at all. In the meanwhile, he neither condemned, nor yet took clean
Matt. xxvi. 65, 66.] [2 Matt. 33, 34.]
away, the solemn and lawful oath. Now there is great difference between a solemn oath and our daily oaths, which are nothing else but deep swearings, not only needless, but also hurtful. But a solemn oath is both profitable and needful. The law of God and words of Christ do not forbid things profitable and needful, and therefore they condemn not a solemn and lawful oath. Yea, in the law too is permitted a solemn oath, where there is forbidden alone the unprofitable using of the Lord’s name. And Christ, our Lord, came not to break the law, but to fulfil the law. And therefore he, in St Matthew, did not condemn an oath: unless a man should go about to prove that the Son taught a doctrine clean contrary to the doctrine of his heavenly Father; which is a blasphemy against the Father and the Son not to be suffered. Moreover, God himself also sweareth; which undoubtedly he would not do, if an oath could not be taken without any sin. For, after a long exposition of the law, he saith: “Be ye holy, for I am holy; be ye perfect, even as your heavenly Father is perfect.” We read also, that the holiest men of both the Testaments, by calling and taking to witness the name of God in matters of weight, did swear, and that they sware without any sin. An oath therefore in the law of Christ is not forbidden; and it is lawful for a christian man both to exact and also to take an oath. I rather, verily, do not see how that man is worthy to be called a Christian, which, being lawfully required to swear, will seem to refuse it. But of this I have more fully disputed in another place against the Anabaptists.
Secondarily, we have to consider for what causes we ought to swear. In many commonweals it is an usual and received custom to take an oath upon every light occasion; and for that cause we see that an oath is lightly set by and very little esteemed. For what is this but to take the name of God in vain? Let magistrates therefore learn and know, that an oath ought not to be required but in earnest affairs: as when it standeth for the glory of God, for the safety of our
[3 Levit. xix. 2; Matt. v. 48.] [ See H. Bullingeri adversus Anabaptistas Libri v1. nunc primum e]
[Germanico sermone in Latinum conversi per Josiam Simlerum, Tigu-]
[rinum, Lib. v. cap. 11, pp. 197—202. Tiguri. 1560.]]
neighbour, and for the public weal. We must mark therefore, when, and why, the people of God have sworn in the scriptures. Abraham sware, when he made the league and confederacy with Abimelech!. The people of God doth very often swear under their kings, in making a covenant with God for the keeping of true religion? They of old time did clear themselves of heinous suspicions by taking of an oath. In Exodus we read: “If any man shall give to his neighbour a beast to keep, and it shall die, or be stolen away, no man seeing it, then shall an oath by the Lord go betwixt them twain, that he hath not laid his hand on his neighbour’s thing: which oath the owner of the thing shall take, and the other shall not restore 105, For Paul, in the sixth to the Hebrews, saith: “Men verily swear by the greater; and an oath for confirmation is to them an end of all strife.” To this end, therefore, let magistrates apply the use of an oath; and let them have an especial regard, in giving an oath, to do it reverently: let the peers of the people keep inviolably that which they swear; and let them take heed that they do not rashly require an oath of light-headed fellows: let them not compare any thing, or think any thing to be equal, to an oath; but let them reverently, and last of all, have their recourse to that, as to the utmost remedy to find out the truth; and therewithal let them use sharp punishment against perjured persons. But woe to the people’s princes, if through their wicked negligence an oath be not esteemed! For he, without doubt, will punish them sharply for it, who saith: “Because I will not suffer him to go unpunished that taketh the Lord’s name in vain.” What an Thirdly, I will tell you what an oath is, and what it is to swear. An oath is the calling or taking to witness of God’s name, to confirm the truth of that we say. There is difference betwixt an oath, and that deep kind of swearing, whereby
[[} Gen. xxi. 24.] [2 2 Kings xxiii. 3; 2 Chron. xv. 12—15; Jer. xxxiv. 8—10.] [3 Exod. xxii. 10, 11.] [ proceres populi, Lat.] [6 Ita minus vilescet in popularium animis juramenti religio, Lat.]
[omitted by the translator. By these means reverence for an oath will]
[not be so much weakened in the minds of their people. ]]
God is blasphemed and torn in pieces, There is difference, too, betwixt an oath and those bitter speeches wherewith we use to curse and ban our neighbours: they are not worthy, doubtless, to be called oaths. But, for because this word Juramentum is over largely used for any kind of oath, as well in the worse as better part; therefore the godly and lawful oaths are wisely called by the name of jusjurandumS. For by adding jus, which signifieth the law, we are admonished that that kind of oath is lawful and righteous. Now this taking of God’s name to witness hath joined to it a calling on, and avowing ourselves to, God’s curse and vengeance. For this is the manner of an oath and order of swearing: I will say, or do, it truly indeed and without deceit, so God may help me. Therefore we put ourselves in danger of God’s wrath and vengeance, unless we do truly and indeed both speak and do the thing that we promised to do or speak. A very deep and solemn promise-making is this, than the which verily there is not a greater to be found in the world. Here also must be considered the circumstances and ceremonies in swearing, For our ancesters of old were wont to lift their hand up unto heaven, and to swear by the name of the Lord. The Lord our God dwelleth in heaven. We therefore do manifestly declare, that, as in the judges’ eyes we lift our hand to heaven, even so in our minds we do ascend, and swear in the presence and sight of God; yea, we give our hand, and plight our faith, to God there, in taking an oath by the name of God. This ceremony used Abraham, the singular friend of God, and father of the faithful”, when he was wont to swear.
I need not therefore to proceed any further, for to declare whether we ought to swear by the name of God alone, or else by the names of saints, or else by laying the hand upon the holy Gospel. For it is manifest, that the faithful must swear by the only eternal and most high God: touching which thing we have most evident precepts, commanding us to swear by the name of the Lord, and again, forbidding us to swear by the names of strange gods. Of the first sort are these: “Thou shalt fear the Lord thy
[6 Jusjurandum est affirmatio religiosa.—Cic. de Offic. Lib. ππ.] [7 pater fidei, Lat.—See Gen. xiv. 22.]]
God, thou shalt serve him, and swear by his name.” Deut. sixth and tenth chapter. Also the Lord himself in Esay saith: To me shall every knee bend, and by me shall every tongue swear.” And again, in the sixty-fifth chapter, the same prophet saith: “He that will bless himself shall bless in the Lord, and he that will swear shall swear by the true and very God.” Of the latter sort too are these testimonies of the holy scriptures: Exod. xxiii., “All that I have said keep ye, and do ye not once so much as think of the names of strange gods, neither let them be heard out of your mouth.” And Josue, in the twenty-third chapter, saith: “When ye shall come in among these nations, see that ye swear not by the name of their gods, and look that ye neither worship nor yet bow down unto them.” In the fifth of Jeremy the Lord saith: Thy sons have forsaken me, and sworn by other gods, which are no gods indeed: I have filled them, and they have gone a whoring,” &c. Moreover, the prophet Sophony bringeth in the Lord speaking and saying: “I will cut off those that worship and swear by the Lord, and swear by Malchom?,” that is, by their king and defender. And no marvel though he do threaten destruction to them that swear is by the names of creatures: for an oath is the chief and done especial honour done to God, which therefore cannot be divided.: to other. For we swear by the highest, whom we believe to be the chiefest goodness, the giver of all good things, and the punishing revenger of every evil deed. But and if we swear by the names of other gods, then verily shall we make them equal to God himself, and attribute to them the honour due to him. And for this cause the blessed martyr of Christ, Polycarpus, chose rather the flames of fire than to swear by the power and estate of Cesar. The story is to be seen in the fourth book and fifteenth chapter of Eusebius?.
[1 Isai. xlv. 23.]
[2 Zephan. i. 4, 5,.—Malkom regem significat. Propheta usurpavit pro divo aliquo sive patrono deoque tutelari.—Bullinger de Origine Erroris, cap. xii. p. 54, Tigur. 1539.]
[3 ᾿ΕἘπιμένοντος δὲ πάλιν αὐτοῦ (τοῦ ἡγουμένου) kai λέγοντος, Ὄμοσον τὴν Καίσαρος τύχην, 6 ἸΤολύκαρπος, Εἰ κενοδοξεῖς, φησὶν, ἵνα ὀμόσω τὴν Καίσαρος τύχην, ὡς λέγεις προσποιούμενος ἀγνοεῖν ὃς τις εἰμὶ, μετὰ παῤῥησίας ἄκουε- Χριστιανὸς elpi.—FEuseb. Hist. Eccles. Lib. 1v. cap. 15. See also Early Writings of Hooper, Parker Soc. ed. page 478.]
Fourthly, we have to consider how we ought to swear, and what the conditions of a just, a lawful, and an honest oath are. Jeremy therefore saith: “Thou shalt swear, The
Lord liveth, in truth, in judgment, and righteousness: and the nations shall bless themselves in him, and in him shall they glory%” There are therefore four conditions of a just and a lawful oath. The first is, Thou shalt swear, The Lord liveth.” Here now again is repeated that which hath so many times been beaten into our heads, that we ought to swear by the name of the living God. The pattern of our ancestors’ oath was this, “The Lord liveth;” as it is evident by the writings of the prophets. Let us not swear therefore by any other but by God. The second condition is: Thou shalt swear in truth.” So then it is required, that not only the tongue, but also the mind, should swear; lest haply we say, The tongue indeed did swear, but the mind sware not at all. Let us be true and faithful therefore, without deceit or guile; let us not lie, nor go about with subtilty to shift off the oath that once we have made. We Germans express this well, when we say, On alle gfard, or else, On gfard; that is, I will not use any double dealing, but will simply and in good faith perform that I promise. There is an excellent pattern of a false and a deceitful oath in Auli Gellii Noct. Att. Lib. vir. cap. 18.7 The third condition is: “Thou shalt swear in,” or with, “judgment;” that is, advisedly, with great discretion, not rashly nor lightly, but with consideration of every thing and circumstance, in great necessity, and cases of public commodity. The fourth condition is: “Thou shalt swear in justice,” or righteousness; lest peradventure our oath be against right and equity, that is, lest we sin against righteousness or justice, which attributeth that which is theirs both to God and man;
[4 Jer. iv. 2.] [5 Reference is here made to the well-known line of Euripides,]
[Hippolyt. 608. ἡ γλῶσσ ὀμώμοχ, ἡ δὲ φρὴν ἀνώμοτος:—and Bullinger]
[uses the words of Cicero’s version: Juravi lingua, mentem injuratam]
[gero.—De Offic. Lib. 11. cap. 29.]]
[6 ohne alle gefahrde.] [7 The case referred to by A. Gellius is that of the ten prisoners]
[sent by Hannibal to Rome, after the battle of Cann; two of whom]
[evaded their oath, and remained in Rome. P.—See also Cic. de Offic.]
[Lib. 1. cap. 13, and Lib. m1. cap. 32.]]
so that our oath do not directly tend against the love of God and our neighbour.
Here, dearly beloved, ye have heard me express in few words (which God himself hath also taught us), how we must swear, of what sort and fashion our lawful and allowable oaths ought to be, and under what conditions they are contained. But now, if we shall swear against these conditions appointed us by God, then shall our oaths and swearings be altogether unlawful: and furthermore, if we shall go about to perform those unlawful and unallowable oaths, then shall we therewithal purchase and incur the heavy wrath of the revenging Lord.
Now, in these days it is usually of custom demanded, oaths Η per- whether we ought to keep or perform wicked or ungodly, unjust or evil vows, or oaths; as if, for example, thy oath or vow should directly tend against God, against true religion, against the word of God, or the health of thy neighbour?
I will here allege and rehearse the usual accustomed answer, which notwithstanding is very true, and grounded upon examples of holy scriptures, as that that squareth not from the truth the narrow breadth of one small hair!. The answer therefore is this: If any man shall swear against the faith and charity, so that the keeping of his oath may tend to the worse, then it is better for him to change his oath than to fulfil it. to VV hereupon Saint Ambrose saith: “It is sometime contrary ill. to a man’s duty to perform the oath that he hath promised, as Herod did?” Isidore also saith: “In evil promises break thine oath; in a naughty vow change thy purpose. The thing thou hast unadvisedly vowed, do not perform. The promise is wicked that is finished with mischief3.” And again, “That oath must not be kept, whereby any evil is unwarily promised. As if, for example, one should give his
[1 veritatique per omnia consentaneam, Lat.] [2 Est etiam contra officium nonnunquam solvere promissum,]
[sacramentum custodire: ut Herodes, &c.—Ambros. de Offic. apud]
[Gratian. Decret. Par. 1583. Decr. sec. par. caus. xxii. Queest. 4. can. 2.]
[col. 1574.) [3 In malis promissis rescinde fidem: in turpi voto muta decretnm:]
[quod incaute vovisti, ne facias. Impia enim est promissio, quae scelere]
[adimpletur.—Isidor. in Synon. Lib. 11. ap. Gratian. Decret. ibid. can.]
[4 col. 1575. See also Becon’s Works, Parker Soc. ed. Vol. 1. p. 372.]]
faith to an adulteress to abide in naughtiness with her for ever: undoubtedly it is more tolerable not to keep promise, than to remain in whoredom still4” Beda moreover saith: “If it shall happen, that we at unawares shall with an oath promise anything, and that the keeping of that oath shall be the cause of further evil, then let us think it best upon better advice to change our oath without hurt to our conscience; and that it is better, upon such a necessity, for us to be forsworn, than, for avoiding of perjury, to fall into another sin ten times worse than that. David sware by God, that he would kill the foolish fellow Nabal; but at the first intercession that his wife Abigal, wiser than himself, did make, he ceased to threaten him, he sheathed his sword again, and did not find himself any whit grieved for breaking his hasty oath.” Augustine also saith: “Whereas David did not by shedding of blood perform his promise bound with an oath, therein his godliness was the greater.” David sware rashly, but, upon better and godly advice, he performed not the thing he had sworn”.” By this and the like it is declared, that many oaths are not to be observed. Now he that sweareth so doth sin: but in changing his oath he doth very well. He that changeth not such an oath, committeth a double sin; first, for swearing as he ought not, and then for doing that he should
[4 Non est observandum juramentum, quo malum incaute promit-]
[titur: veluti si quispiam adulterze perpetuam cum ea permanendi]
[fidem polliceatur. Tolerabilius est enim non implere sacramentum,]
[quam permanere in stupri flagitio.—Isidor. ap. Gratian. Decret. ibid.]
[can. 13. col. 1576.) [> Si aliquid forte nos incautius jurasse contigerit, quod obser-]
[vatum pejorem vergat in exitum, libere illud consilio salubriore mu-]
[tandum noverimus, ac magis instante necessitate pejerandum nobis,]
[quam pro vitando perjurio in aliud crimen gravius esse divertendum.]
[Denique juravit David per Dominum occidere Nabal, virum stultum et]
[impium—sed ad primam intercessionem Abigail feminze prudentis]
[mox remisit minas; revocavit ensem in vaginam; neque aliquid culpze]
[se tali perjurio contraxisse doluit.—Beda in Homil. xliv. in natal.]
[decoll. S. Joan. ap. Gratian. Decret. ibid. can. 6. col. 1575.) [6 Quod David juramentum per sanguinis effusionem non implevit,]
[major pietas fuit.—Augustin. ap. Gratian. Decret. ibid. can. 3. col.]
[1574. See Becon, Vol. 1. p. 374.] (7 Juravit temere, sed non implevit jurationem majore pietate.—]
[Gratian. ibid. can. 4. col. 1575, and August. Serm. Opp. Par. 1531.]
[Tom. x. fol. 304.]]
not. Thus much hitherto have I rehearsed of other men’s words, which all men verily acknowledge to be true and so indeed. Now by this ye do easily understand, dearly beloved, What ye have to think of those monastical vows and priests’ oaths, which promise chastity, (no farther, I wis, by their leave, than man’s frail weakness will suffer them.) For it is better,” saith the apostle, “to marry than to burn.” And more commendable is it not to perform those foolish, hurtful, and unpure promises, that drive them perforce to filthy uncleanness, than, under the colour of keeping an oath truly, to lie and to live unchastely, God ποῦ.
Fifthly and lastly, I have briefly to put you in mind, that ye endeavour yourselves, by all the means ye may, devoutly “io keep that which ye swear; and therewithal, in few words, to let you understand what reward is prepared for them that do religiously and holily keep and observe the holy oath once solemnly taken. If we love God, if we desire to sanctify his name, if we take the true God for the very true God, and for our God; if we will have him to be gentle and merciful to us-ward, and to be our present deliverer and aider at all assays; then will we have a most diligent care to swear with fear devoutly, and holily to keep and perform the oath that we devoutly make. But unless we do this, then terrible threatenings and sharp revengement of God’s just judgment are thundered from heaven against us transgressors. The very heathens shall rise up and condemn us in the day of judgment. For the Saguntines, the Numantines, and they of ~ Petilia, chose rather to die with fire and famine, than to break or violate their promise once bound with an oath3. Moreover, the laws of all wise and civil princes and people do adjudge perjured persons to die the death. How great offences, how great corruptions, how great and many mischiefs, I pray you, do rise through perjuries! They entangle, trouble, disgrace, mar, and overthrow the estates, both civil and ecclesiastical. Whosoever, therefore, doth love the commonweal and safeguard of his country; whosoever doth love the church and
[11 Cor. vii. 9.] [2 parum pudice vivere, Lat.] [5 Liv. Lib. xx1. cap. 14, and xxmr. capp. 20, 30; Florus, Lib. π.]
[cap. 18; Valer. Max. Lib. vir. cap. 6. See also early writings of]
[Hooper, Parker Soc. ed. page 336, and Augustin. de Civit. Dei. Lib.]
[mI. cap. 20.]]
good estate thereof; he will, above all things, have an especial regard to keep religiously the promise of his oath. Now to those that holily do keep their oaths, the Lord doth promise a large reward. For Jeremy saith: “And the nations shall bless themselves in him, and in him shall they glory%” As if he should say: If the people of Juda shall swear holily and keep their oaths, then will the Lord pour out upon them so great felicity and abundant plenty of all good things, that, when as hereafter one shall bless or wish well to another, he shall say, ““The Lord shew thee his blessing, as of old he did to the Jews.” And whosoever shall praise another, he shall say that “he is like to the Israelites.” It is therefore assuredly certain, that they shall be enriched with all good things, and worthy of all manner praise, whosoever shall inviolably keep their oaths and promises.
Let us endeavour ourselves, my brethren, I beseech you, to sanctify the Lord’s name, and to add to this third commandment your earnest and continual prayers, saying, as our Lord Jesus hath taught us, O heavenly Father, hallowed be thy name; or, let thy name be holily worshipped. To him be glory for ever and ever. Amen. OF THE FOURTH PRECEPT OF THE FIRST TABLES, THAT IS, OF THE ORDER AND KEEPING OF THE
Sabbath-day. The Fourth Sermon
← 14. Decade 2, Sermon 2 · Contents · 16. Decade 2, Sermon 4 →