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ask any thing at the hand of God, by a parity of reason, it ought to expressed in any other religious duty, on which he has made, some impressions of his glory.

If it be enquired, whether this reverence is consistent with that boldness which believers are said to have in prayer, when they are exhorted to come boldly unto the throne of grace, Heb. iv. 16. and to have boldness to enter into the holiest of all, by the blood of Jesus, chap. x. To this it may be answered, that the word there used, which is called boldness, may be rendered a liberty of speech. So that though he be infinitely above us, and a God of infinite holiness and purity, and there fore has the utmost abhorrence of sin, which we have reason to charge ourselves with, yet we are encouraged to come to him, as sitting on a throne of grace: from whence he displays his glory, as a sin-pardoning God, who otherwise appears in his jealousy, as a sin-reverging Judge. Therefore this boldness is nothing else but our making use of that liberty which God gives us to come into his presence with hope of being accepted in his sight, in and through a Mediator.

We might farther observe, that as we are to express an holy reverence, in drawing nigh to God, in all religious duties; so we ought not to think of any of his works, but with a due regard to, and the highest veneration of, his glory shining forth therein. Thus it is said, Remember that thou magnify his work, which men behold, Job xxxvi. 24. and this reverence is to be expressed in our meditations, words and writings; so that we should never think or treat of divine subjects, but in an holy manner; we should never speak of any thing, by which God manifests his glory, but with a design to beget in ourselves and others, a reverential fear of, and the highest esteem for him.

II. We are now to consider the sins forbidden in this Commandment; and accordingly, we violate it by not using the name of God in such a way as it is required. This includes in it,

1. The not making any profession of religion, as being afraid or ashamed to own, that in which the name of God is so much concerned. Persons, indeed, do not usually arrive to this height of wickedness at once; but the mind is alienated from God, and his worship, by degrees. There is first a great deal of lukewarmness, formality, and hypocrisy, reigning in the heart of man; so that if they attend on the ordinances of God's worship, it is with great indifferency, many prejudices entertained against them, and with such a frame of spirit as savours more profaneness than true religion. After this they are ashamed of Christ and his cause, being influenced by the re

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proach that is cast on it in the world. Thus the Jews pretended, concerning Christianity, that it was a sect every where spoken against, Acts xxviii. 22. And Demas forsook the apostle, having loved this present world, 2 Tim. iv. 10. being more concerned for his reputation in it, than for Christ's interest. After this, such cast off all public worship; and this is generally attended with a seared conscience, and running into all excess of riot.

2. Persons take the name of God in vain, when though they make a profession of religion, yet it is not in such a way as God has required; and this is done by using his titles, attributes, or any ordinances or works, in which he makes himself known in an unbecoming manner; with ignorance, when we speak of the divine perfections, and, at the same time, have no just ideas of what is intended thereby; or when we use the name of God with a vanity or levity of spirit, and mention sacred things in a common way, whereby we may be said to profane them; or when we superstitiously pay a kind of veneration to the sound of words, relating to divine matters, but regard not the thing signified thereby. This is using the name of God in such a way as he has not required, and consequently taking it in vain.

3. The name of God is taken in vain by blasphemy; which is a thinking or speaking reproachfully of him, as though he had no right to the glory that belongs to his name; which is, in effect, a cursing him in our hearts, and offering the greatest injury that can be done, to a God of infinite perfection; which, though it be no real lessening his essential glory, yet it argues the greatest malignity, and highest degree of impiety in those that are guilty of it. This was so great a crime, that, by God's command, it was punished with death, Lev. xxiv. 16.

4. This Commandment is broken by not using religious oaths in a right manner, or by violating them; and, on the other hand, by all sinful and profane oaths and cursing.

(1.) By not using religious oaths in a right manner. It is certain, that we are, upon extraordinary occasions, to make mention of the name of God, by solemn oaths, in which we appeal to him as a God of truth, the searcher of hearts, and the avenger of falsehood. That this is a duty, appears,

[1.] In that we have various instances, in scripture, of God's condescending to confirm what he has spoken by an oath; wherein he appeals to his own perfections for the confirmation of our faith. Thus he is represented as swearing by himself, and by his holiness, Gen. xxii. 16, 17. Psal. lxxxix. 35.

[2.1 There are several examples and commands, in scripture, which make it our duty to appeal to God, on some occasions, by solemn oaths. Thus it is said, Thou shalt fear the Lord

thy God, and serve him, and shalt swear by his name, Deut. vi. 13. And elsewhere, To me every knee shall bow, and every tongue shall swear, Isa. xlv. 23. But we must observe that there is a vast difference between God's swearing by himself, or by any of his perfections, and man's swearing by him. When God swears by himself, it is a display of the glory of his perfections, as a God that cannot lye; but when man swears by him, it is an act of religious worship, containing an acknow ledgment of his perfections, and an appeal to him, as a God of truth, and the avenger of a lye. Therefore an oath is not to be taken, but in matters of great importance, which cannot be decided without it; and being an act of religious worship, it ought to be performed in the most solemn manner; otherwise we profane the name of God, and so violate this commandment. This respects not so much the form used in swearing, as the levity of spirit with which it is done, or our pretending to confirm that which is false hereby.

The form used in solemn oaths has been various.

1st, We read of some ceremonies used in swearing, that were only occasional. Thus when Jacob and Laban took a solemn oath to each other, at their parting, a pillar was erected, and a heap of stones gathered together, and they both eat upon the heaps and sware by the God of Abraham and Nahor, and the fear of Isaac, that they would do no injury to each other, Gen. xxxi. 45,-53. Also we read, that when Abraham made his servant swear, that he would take a wife for Isaac, from among his kindred, and not out of the land where he dwelt, he ordered him to put his hand under his thigh, chap. xxiv. 2, 3, 4. This form of swearing seemed to be an appeal to God, as having promised that his seed should be increased and multiplied, and that in his seed, all the families of the earth should be blessed; which was a circumstance well adapted to the matter and occasion of the oath, viz. that he should provide such a wife for Isaac as God approved of.

2dly, The common form of swearing used of oid, seems to have been by lifting up the hand to heaven, thereby signifying their appeal to God, whose throne is there; accordingly the lifting up the hand to heaven imports the same thing as to swear, according to the scripture-mode of speaking, Deut. xxxii. 40. In this manner Abraham sware, Gen. xiv. 22, 23. and the angel which appeared to John, Rev. x. 5. and this is undoubtedly, a very good and justifiable form of swearing; and it is used, in some Protestant countries, even at this day.

As to the form used by us in public solemn oaths, viz. laying the hand on the Bible, or on the gospels, and kissing the book, it is no where warranted by scripture, and therefore is not so eligible as that of lifting up the hand; yet because it is

the common legal form used among us, it is rather to be complied with, than that the duty should be neglected; because, as has been but now observed, some forms of swearing are said to have been used in scripture, and not reproved, which were of men's invention. And the thing principally to be looked at in an oath, is, the solemn appeal made therein to God. Therefore it is the frame of spirit with which this is done, that is chiefly to be regarded. And what we have promised to do, is religiously to be observed, that so our oaths may not be violated.

Obj. The objections against the use of religious oaths, are principally taken from two or three scriptures, not rightly understood, in which they seem to be forbidden; as when our Saviour says, I say unto you, Swear not at all, Matt. v. 34. and in James v. 12. the apostle speaks to the same purpose; and it is farther objected, that the prophet speaks of this as a national sin; when he says, Because of swearing the land mourneth, Jer. xxiii. 10.

Answ. In these scriptures profane swearing is forbidden; whereby persons make use of the name of God to confirm what they say, in a light and trifling manner; or swearing by creatures, as the heaven, the earth, or any creature therein. But they do not forbid swearing, as containing in it a religious appeal unto God in a solemn manner, for the confirming of what we assert. And when the prophet speaks of the land's mourning because of swearing, it may be rendered, as in the margin of our Bibles; because of cursing the land mourneth; intimating, that it was a custom among them, to imprecate the wrath of God against one another; which was a sin highly provoked to the Majesty of heaven. And, besides, it appears that the prophet is speaking of profane cursing or swearing, by what is said in the words immediately following; for both prophet and priest are profane. So that people of all ranks and degrees, were profane; the prophets and priests by abusing the sacred mysteries; and the people, in their common discourse, using oaths and curses; for which things the land mourned. This is the plain sense of that scripture; and therefore no arguments can be drawn from thence to prove that solemn and religious oaths are unlawful.

It is, indeed, unlawful to swear by creatures, as is observed in the scriptures but now mentioned; for they are not omniscient, and therefore not to be appealed to for the decided matters, which are known to none but ourselves, and the Searcher of hearts; neither are they to be reckoned avengers of the cause of injured truth; for they have not a sovereignty over inan, or a right to judge and punish them in such a way as God has; for that belongs only to him, and therefore to swear

by their name, is to give them a branch of his glory, and consequently to take his name in vain.

(2.) This Commandment is broken by violating religious oaths, both those that are assertory or promissory. Therefore, when men assert that, for truth, which is uncertain; or, especially if they know it to be false, and so design to deceive, they break this Commandment. As for promissory oaths, they contain an appeal to God concerning what respects some things to be done by us, conducive to the good of others. Now we are guilty of the breach of this Commandment.

[1.] When we assert a thing, without implying this condition that ought to be contained in it, if God will, or he be pleased to enable us to do it. This the apostle particularly mentions, when he blames those who say, To day or to morrow we will go to such a city, and continue there a year, and buy, and sell, and get gain. Whereas they know not what shall be on the morrow. And therefore, they ought to say, If the Lord will, we shall live, and do this, or that, James iv. 13, 15.

[2.] When we promise a thing, that is out of our power to perform; and, much more, when we do not design to perform it.

[3.] When we promise a thing, which is in itself unlawful; as the Jews did, who bound themselves under a curse, that they would not eat nor drink till they had killed Paul, Acts xxiii. 12. If we have obliged ourselves by an oath, to perform that which is unlawful, as we sin in making, we should do so in fulfilling it. There are, however, some cases in which persons may not perform what they have sworn to do, and yet not be guilty of perjury, or violation of their oaths; as,

1st, When they have used their utmost endeavours to fulfil what they have promised to do, but yet cannot accomplish it. Though here it must be observed, that if the thing promised was absolutely out of their power when the promise was made, the oath (as we but now observed) was unlawful. But supposing the thing was in their power when they promised it; but an unforeseen providence has put it out of their power at present, though they have used their utmost endeavours to perform it, they are not chargeable with the guilt of perjury.

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2dly, If we have promised to do a thing that is for the advantage of another; but now see reason to alter our mind, apprehending some detriment will accrue thereby to ourselves; we must, notwithstanding, fulfil our promise. Thus the Psalmist says, he sweareth to his own hurt, and changeth not, Psal. xxv. 4. However, if the person to whom we have made the promise, who is to receive the advantage by our fulfilling it, is willing to discharge us from our obligation, we may omit to do it, and not be guilty of perjury.

VOL. III.

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