2. This Oath is so sacred, because the Name of God is invoked in it. It is the Name of God that giveth Credit to all other Oaths: When Men swear, saith the Apostle, they swear by a Greater, Heb. 6.16. by a higher Power. Men by Sin have lost their Credit, and therefore they pawn the Credit of God. Every Oath is an Appeal to God as Witness and Judg: For want of other sufficient Proof, we appeal to God as a Witness; so we acknowledge his Omniscience, that he is the Searcher of the Heart and Reins. And indeed herein an Oath differeth from a Vow; In a Vow we deal with God as a Party, but in an Oath we appeal to God as a Witness. Nay, and in case of forswearing, we appeal to him as a Judg, and challenge and imprecate his Vengeance, wherein we acknowledge his Justice and Power to avenge the Wrong that is done to his Name. For mark, if a Man violate his Oath, and forswear himself, the Wrong is directly done to God, his Truth is falsified, his Witness is abused, his Name is blasphemed; therefore there is an implicit Appeal to him for Vengeance, if not expressed. Sometimes the Execration and Imprecation is expressed in an Oath, as 1 Kings 2.23. Then King Solomon sware by the Lord, saying, God do so to me, and more also, &c. So Ruth 1.17. The Lord do so to me, and more also, if ought but Death part thee and me. Sometimes it is suppressed, as Psal. 95.11. Unto whom I sware in my Wrath, if they enter into my Rest. If! What then? then count me not a God; the Imprecation is suppressed; because the Expression is dreadful, it is not mentioned. Furious Gallants belch out Curses against themselves; whereas usually the Imprecatory Part in Scripture is not expressed, but left to be conceived in silence. However, every Oath ends in an Imprecation and Curse, and it is understood, if it be not mentioned and expressed in all Oaths. And this is that which makes the Oath to be the more binding; for in Charity it is not to be supposed that a Man will draw God's Curse upon himself wittingly and willingly. Now it is the Name of God which makes all other Oaths to be valid and binding: we swear by a higher, because our own Credit is lost. Now when the Lord swears ⟨p. 204⟩by Himself, shall not he be believed, when he could swear by no higher?
2. This Oath is so sacred, because the Name of God is invoked in it. It is the Name of God that giveth Credit to all other Oaths: When Men swear, saith the Apostle, they swear by a Greater, Heb. 6.16. by a higher Power. Men by Sin have lost their Credit, and therefore they pawn the Credit of God. Every Oath is an Appeal to God as Witness and Judg: For want of other sufficient Proof, we appeal to God as a Witness; so we acknowledg his Omnisciency, that he is the Searcher of the Heart and Reins. And indeed herein an Oath differeth from a Vow; In a Vow we deal with God as a Party, but in an Oath we appeal to God as a Witness. Nay, and in case of forswearing, we appeal to him as a Judg, and challenge and imprecate his Vengeance, wherein we acknowledg his Justice and Power to avenge the Wrong that is done to his Name. For mark, if a Man violate his Oath, and forswear himself, the Wrong is directly done to God, his Truth is falsified, his Witness is abused, his Name is blasphemed; therefore there is an implicite Appeal to him for Vengeance, if not express'd. Sometimes the Execration and Imprecation is express'd in an Oath, as 1 Kings 2.23. Then King Solomon sware by the Lord, saying, God do so to me, and more also, &c. So Ruth 1.17. The Lord do so to me, and more also, if ought but Death part thee and me. Sometimes it is suppressed, as Psal. 95.11. Vnto whom I sware in my Wrath, if they enter into my Rest. If! What then? then count me not a God; the Imprecation is suppress'd; because the Expression is dreadful, it is not mentioned. Furious Gallants belch out Curses against themselves; whereas usually the Imprecatory Part in Scripture is not express'd, but left to be conceived in silence. However, every Oath ends in an Imprecation and Curse, and it is understood, if it be not mentioned and express'd in all Oaths. And this is that which makes the Oath to be the more binding; for in Charity it is not to be supposed that a Man will draw God's Curse upon himself wittingly and willingly. Now it is the Name of God which makes all other Oaths to be valid and binding: we swear by a higher, because our own Credit is lost. Now when the Lord swears ⟨p. 204⟩by Himself, shall not he be believed, when he could swear by no higher?
