XXII. The end of this precept is, that the Lord will have the majesty of his name to be held inviolably sacred by us. The substance of the command therefore is, that we ought not to profane that name by a contemptuous or irreverent use of it. This prohibition necessarily implies an injunction, that we studiously and carefully treat it with religious veneration. Therefore it becomes us to regulate our thoughts and words in such a manner that we may not think or speak any thing concerning God and his mysteries, but with the greatest sobriety and reverence: that in meditating on his works we may form no opinion that is dishonourable to him. These three things, I say, we ought most carefully to observe: first, that whatever we think, and whatever we say of him, should savour of his excellence, correspond to the sacred sublimity of his name, and tend to the exaltation of his magnificence. Secondly, we should not rashly and preposterously abuse his holy word and adorable mysteries to the purposes of ambition, of avarice, or of amusement; but as they bear an impression of the dignity of his name, they should always receive from us the honour and esteem which belong to them. Lastly, we should not injure his works by obloquy or detraction, as some miserable mortals are accustomed to do; but whenever we mention any thing done by him, we should celebrate it with encomiums of wisdom, justice, and goodness. This is "sanctifying" the name of God. In every other case, it is violated by a vain and criminal abuse, because it is carried beyond the limits of that legitimate use, to which alone it is consecrated; and though no other consequence ensue, it is deprived of its dignity, and by degrees rendered contemptible. But if it be so criminal thus rashly and unseasonably to introduce the name of God on every occasion, much more so must it be to apply it to such nefarious uses as they do, who make it subservient to the superstitions of necromancy, to horrible imprecations, to unlawful exorcisms, and to other impious incantations. But an oath is the thing principally contemplated in the command, as the most detestable instance of the perverse abuse of the Divine name; and this is done to inspire us with the greater horror of every species of profanation of it. That this precept relates to the worship of God and the reverence of his name,

and not to the equity that ought to be observed among mankind, appears from this; that the subsequent condemnation, in the second table, of perjury and false witness by which society is injured, would be a needless repetition, if the present precept related to a civil duty. Besides, the division of the law requires this; for as we have already observed, it is not in vain that God has distributed the law into two tables. Whence we conclude, that in this command he vindicates his just claims and guards the sanctity of his name, but does not teach the duties which men owe to each other.

XXIII. In the first place we have to explain what an oath is. It consists in calling upon God as a witness, to confirm the truth of any declaration that we make. For execrations, which contain manifest reproaches against God, are not worthy to be mentioned among oaths. That such an attestation, when rightly performed, is a species of Divine worship, is evident from many places of Scripture. As when Isaiah prophesies of the vocation of the Assyrians and Egyptians to participate in the covenant of Israel: "They shall speak," says he, "the language of Canaan, and swear to the Lord of hosts." (h) By "swearing to the Lord" here is intended making a profession of religion. Again, when he speaks of the extension of his kingdom: "He who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth." (i) Jeremiah says, “If they will diligently learn the ways of my people, to swear by my name, The Lord liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people." (4) And we are justly said to profess our religion to the Lord, when we invoke his name to bear witness to us. For thereby we confess that he is truth itself, eternal and immutable; whom we call not only as a witness of the truth, excelling all others, but also as the only defender of it who is able to bring to light things which are concealed, and in a word, as the searcher of all hearts. For where human testimonies are wanting, we resort for refuge to the testimony of God; and particularly when any thing is to be affirmed, which is hidden in the con

(h) Isaiah xix. 18.

(i) Isaiah lxv. 16.

(*) Jer. xii. 16.

science. For which reason the Lord is extremely angry with them, who swear by strange gods, and interprets that species of swearing as a proof of manifest defection from him. "Thy children have forsaken me, and sworn by them that are no gods." () And he declares the atrociousness of this crime by his denunciation of punishment: "I will cut off them that swear by the Lord, and that swear by Malcham." (m)

XXIV. Now since we understand it to be the will of the Lord, that we should reverence his name in our oaths, we ought to use so much the more caution, lest instead of reverence they betray dishonour or contempt of it. It is no trifling insult to him, when perjury is committed in his name; and therefore the law calls it a profanation. (n) But what remains to the Lord, when he is despoiled of his truth? he will then cease to be God. But he is certainly despoiled of it, when he is made an abettor and approver of a falsehood. Wherefore when Joshua would induce Achan to a confession of the truth, he says, "My son, give, I pray thee, glory to the Lord God of Israel:" () implying in this that the Lord is grievously dishonoured, if perjury be committed in his name. Nor is this strange; for in such case we do all that is in our power to brand his sacred name with a falsehood. And that this form of expression was customary among the Jews, whenever any man was called to take an oath, appears from a similar adjuration used by the Pharisees in the Gospel of John. (p) To this caution we are accustomed by the forms of oaths which are used in the Scriptures: "The Lord liveth:" (q) "God do so and more also to me:"(r) "I call God for a record upon my soul:"(s) which imply, that we cannot invoke God to be a witness to our declarations, without imprecating his vengeance upon us if we be guilty of perjury.

XXV. The name of God is rendered vile and contemptible, when it is used in unnecessarily swearing even to what is true; for in this instance also it is taken in vain. Wherefore it will not be sufficient to abstain from perjury; unless we also remember, that swearing is permitted and appointed, not for the sake

(1) Jer. v. 7.
(0) Joshua vii. 19.
(r) 2 Kings vi. 31.

(m) Zeph. i. 4, 5.
(p) John ix. 24.
(s) 2 Cor. i. 23.

(n) Lev. xix. 12.
(q) 1 Sam. xiv. 45.

of our pleasure or caprice, but from necessity; and that the lawful use of it therefore is transgressed by those who apply it to cases where it is not necessary. Now no other necessity can be pretended, but when we want to serve either religion or charity. This crime in the present day is carried to a very great extent, and it is so much the more intolerable, since by "its frequency it has ceased to be considered as a crime, though before the Divine tribunal it is deemed no trivial offence. For the name of God is universally profaned without concern in trifling conversations; and it is not considered as sinful, because this presumptuous wickedness has been so long practised with impunity. But the Divine command remains valid; the sanction remains firm; and a future day will witness the completion of that part of it which denounces a particular punishment against those who take his name in vain. This precept is violated also in another way. If in our oaths we substitute the servants of God in the place of God himself, we are guilty of manifest impiety; because we thereby transfer to them the glory due to the Deity. Nor is it without reason, that God by a special command enjoins us to swear by his name, (t) and by a special prohibition interdicts us from swearing by any strange gods. (v) And the Apostle evidently attests the same, when he says, that " men swear by the greater, but that God, because he could swear by no greater, sware by himself." (w)

XXVI. The Anabaptists, not satisfied with this limitation of oaths, condemn all oaths without exception; because the prohibition of Christ is general: "I say unto you, Swear not at all. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” (x) But by this mode of interpretation they set Christ in opposition to the Father, as though he descended into this world to abrogate the Father's decrees. For in the law the eternal God not only permits an oath, as a lawful thing, which would be sufficient to justify the use of it, but in cases of necessity commands it. (y) Now Christ asserts, that "he and his Father are one," that "he acts only according to the commands of the (w) Heb. vi. 13, 16.

(t) Deut. vi. 13. (x) Matt. v. 34.

(v) Exod. xxiii. 13.
(y) Exod. xxii. 11.

Father," that "his doctrine is not of himself," &c. (2) What then? will they make God contradict himself, by prohibiting and condemning in our conduct that which he hath before approved and enjoined? But as the words of Christ involve some difficulty, let us enter on a brief examination of them. Here we shall never arrive at the truth, unless we attend to the design of Christ, and advert to the subject of which he is there treating. His design is not to relax or to restrict the law, but to reduce it to its true and genuine meaning, which had been very much corrupted by the false comments of the scribes and Pharisees. If we bear this in our minds, we shall not be of opinion that Christ condemned all oaths, but only those which transgress the rule of the law. It appears to have been the custom of the people at that time to avoid nothing but perjuries; whereas the law forbids not only perjuries, but likewise all vain and superfluous oaths. Our Lord therefore, that infallible expositor of the law, apprizes them that it is sinful, not only to perjure themselves, but even to swear. To swear in what manner? In vain. But the oaths which are sanctioned in the law he leaves without any objection. They consider themselves as urging a very powerful argument, when they violently insist on the particle at all; which nevertheless refers not to the word swear, but to the forms of oaths that are there subjoined. For the error there condemned consisted. partly, in a supposition that in swearing by heaven and earth, there was no interference with the name of God. Therefore, after the principal instance of transgression, the Lord goes on to destroy all their subterfuges, that they may not imagine themselves to have escaped by suppressing the name of God, and calling heaven and earth to witness for them. For here, by the way, it must be remarked, that men indirectly swear by God, though his name is not expressed; as when they swear by the light of life, by the bread which they eat, by their baptism, or by any other blessings which they have received from the Divine munificence. Nor does Christ in that place prohibit them from swearing by heaven, and earth, and Jerusalem, in order to correct superstition, as some falsely imagine;

() John x. 30. 18. vii. 16.