Anyone need a confession of faith? No. You can turn with me to chapter 23. This chapter is of lawful oaths and vows.
If you've been here for any amount of time, we've gone through this chapter. Well, we've gone through every chapter a number of times. Um, this one specifically has to do with uh O's and vows. And one of the things that we've always noted when we've done a study through this is something connected to the contemporaneous context in the writing.
It has abiding because biblical it has abiding um application. But one of the reasons that this particular chapter is in the confession of faith is because of the landscape in the 17th century with regards to first the church of England and the oath of supremacy that the church of England uh mandated certain uh citizenry and certain um they mandated certain swearing of oaths and vows with respect to the magistrate and the obligations given to the king or queen of England. Um as well the Roman Catholic Church and specifically um Jesuit uh Jesuit um as we'll see in here uh attenuation or Jesuit um uh perversion of O's and vows as well as the Quaker exclusion or outright rejection of O's and vows within the context of the uh Christian landscape. And so there are a number of reasons why these paragraphs exist in our confession of faith.
Um so the the use of oes by the state to enforce religious or political conformity. Um Quaker rejection of all forms and oaths. Catholic abuses both unlawful vows, vows of celibacy, vows of poverty, uh vows of monastic obedience, uh things that of course go beyond the warrant of scripture. uh these things are in view. Um the there's a there's an intimate connection between uh this chapter and chapter 22, but perhaps more pointedly chapter 21 of uh Christian liberty and liberty of conscious uh conscience specifically um as well as chapter 19 and and the law of God.
Um but in the rejection of unlawful oaths and vows there is an affirmation of lawful oaths and vows. So the particular baptists um just in line as well with their reformed counterparts in uh the Westminster confession of faith as well as the Savoid Declaration aren't rejecting vows uh but rather just rejecting unlawful uh unlawful vows. Just some quotes to uh to set our place within the context of the Christian affirmation of lawful oaths and vows. Luther makes this note with respect to Christian liberty.
It is not right for a Christian to be compelled to swear to that which goes against his conscience. Forcing someone into an oath against their beliefs is tyranny over the soul. John Owen wrote, "It is not within the power of the civil magistrate to impose oes in matters of faith, for this belongs to God alone. To do so is to overstep the bounds of their authority and to infringe upon the liberty of conscience." A Bunan wrote, "It is a grievous thing to require oes of conformity in religion.
Let the state take heed lest it provoke the God of heaven for he requires the heart not the outward compulsion of men. Uh with that let's see what the Baptist wrote with regards to the unlawful taking of oath and vows and requiring of them but also the lawful giving of oath and vows. So these are all five paragraphs. A lawful oath is a part of religious worship.
This is 231. wherein the person swearing in truth, righteousness, and judgment solemnly calleth God to witness what he swearth, and to judge him according to the truth or falseness thereof. The name of God only is that by which men ought to swear, and therein is it is to be used with all holy fear and reverence. Therefore, to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing is sinful and to be abhored. Yet, as in matter of wait and moment for confirmation of truth and ending all strife, an oath is warranted by the word of God.
So, a lawful oath being imposed by lawful authority in such matters ought to be taken. Whosoever taketh an oath warranted by the word of God ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be truth. For that by rash, false, and vain oes the Lord is provoked, and for them this land mourns. An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation.
A vow which is not to be made to any creature, but to God alone, is to be made and performed with all religious care and faithfulness. But popish monastical vows of perpetual single life, professed poverty, and regular obedience are so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may entangle himself. So very concise, but as always very packed in its concision. Uh
Confession Study: Chapter 23
we're going to look at five things this morning from the five paragraphs. First, the definition of oaths. Secondly, the solemn and binding force of oaths. Thirdly, the obligation of carefulness in oaths.
Fourthly, the integrity required in oaths. And then fifthly, the sober and careful use of vows. So
Definition of Oaths
first, the definition of oaths. We see that definition that definition simply given here in the first paragraph. What is an oath? It's a part of religious worship wherein the person swearing in truth, righteousness, and judgment solemnly calleth God to witness what he swears what he swearth and to judge him according to the truth or falseness thereof.
So oaths are made amongst men, one man to another man, woman to woman, man to woman, woman to man. So as we see, vows in paragraph 5 are those that are vertical in their nature. Vows are made to God. So we've noted previously were common with the language of marriage vows.
It's not a terrible abuse of language and definition, but properly speaking, marriage vows uh uh are or should be called oaths because they're made horizontally one to each other. A vow is made to God alone, to no creature, but to God alone. So definition of O's, they are swall uh solemn calling callings upon God who alone knows the heart as a witness to the truth and an appeal for divine judgment if one lies or fails to fulfill the oath. You can turn to your Bibles with me first. that's grounded in the ten commandments and it's grounded it's grounded in uh I think two of the two of the commandments all of the commandments but two of the commandments more pointedly you can turn to Exodus 20 um of course it's grounded in the wholesomeness of speaking and uh against the giving of false witness but as well it's grounded In um in the third commandment, notice in Exodus 20 at verse 7, you shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.
And then of course the language of you shall not bear false witness against your neighbor. Uh verse 16, you can turn with me to the book of Deuteronomy as well. Deuteronomy 10. In Deuteronomy 10, speaking with regards to the nature of oaths and the biblical witness to the reality and the definition and context of oaths, Deuteronomy 10 and verse 20, you shall fear the Lord your God.
You shall serve him and to him you shall hold fast and take oaths in his name. Notice that language of take oaths in his name. It's the stuff of paragraph two with regards to the nature or the the name of God uh only that is to be used in the taking or the giving of oaths as well. You can turn to Hebrews 16. the nature of oaths given within the context of the apostle Paul speaking of God's own if you will taking of an oath and swearing by his own name in the context of his covenantal faithfulness and notice in Hebrews 6 at verse 16 who has come not according to the oh excuse me that is not Hebrews 6 Hebrews 6:16 for men indeed swear by the greater and an oath for confirmation is for them an end of all dispute.
So the biblical reality of oath is clear from the Bible and the definition of an oath has to do with that horizontal reality of swearing an oath amongst men uh and calling God as the witness to the truthfulness of a thing. So hopefully this speaks to the seriousness and the somnity. We'll look at that next. But the seriousness of making an oath.
Um as the confessionists, as the confessionalists will say, we're not to enter into the swearing of a thing, the giving of an oath rashly and hastily. It's very often the nature of men to do this. And very often it's the nature of men to do this because they have first transgressed the law of God in lying or in some other thing. And just you know you how many times perhaps you've you've heard from someone or perhaps as a parent you've heard from a child I swear I didn't do that.
I swear I'm telling you the truth. Usually if someone has to do that it's because they actually have done the thing that you're accusing them of. Um so very very rashly and very hastily men and women boys and girls will rush to swearing will rush to oath um because of uh because of the the complicit nature um of their own guilt. But back to back to the confession.
So a simple definition of a lawful oath um in paragraph 1 and then secondly the solemn and binding force of oaths in paragraph two. Paragraph 2 um more than twice the size of paragraph 1 and it speaks to a number of things things. First, reverence for the name of God in the context of oaths. The name of God only is that by which men ought to swear and therein it is to be used with all holy fear and reverence.
Um, so in the in the giving of O in the the making of O, we're to swear in the name of God only. And we'll have a look at some words, the Lord Jesus Christ and the the words of James in in a number of minutes here with regards to this. There was a phariseaical perversion in their context uh with regards to the swearing uh the swearing of oath, if you will, a a hierarchy of things uh that we call upon in the giving of oaths in order to perhaps have little escape hatches for getting out of our obligations. And and we'll see that in a number of minutes.
But the severity or the somnity and the binding nature of oaths are to be found in that it is only in the name of God uh by which an oath is to be taken. They we take uh oaths by uh for confirmation swearing by the greater and swearing by if we should say could say and should say the greatest which is uh the name of God alone. Oath and vows are solemn acts that invoke the name of God and should not be treated lightly. Every time an oath is made, the holy name of God is involved and it is therefore sinful to swear by any other name.
These are the words of John Owen regarding the name of God in the swearing of oath. The name of God is in scripture said to be that whereby he makes himself known. As his name is, so is he. In the name of God, all the attributes of God are contained.
It's a when we when we swear in the name of God, we're to understand that it's not just some loose notion or vague notion or ambiguous notion of a name, just God, but the swearing in the name of God and the use of the name of God in any context carries with it the weight of all of his divine perfections. So that to swear in the name of God rashly is to swear rashly against the fact that he is most absolute, that he is most loving, that he is most holy, that he is infinite, eternal and unchangeable in all of his glorious perfections, that he is a most pure spirit without body parts and passions, uh, immutable, infinite, um, and incomprehensible. And so it is a significant thing to swear an oath in the name of God. We've already noted the third commandment, but you can turn with me to the book of Isaiah as we scan some biblical witness to the reality of oaths and the somnity and seriousness of oaths.
Notice in Isaiah 65, Isaiah 65 at verse 14. Behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart and wail for grief of spirit. You shall leave your name as a curse to my chosen. For the Lord God will slay you and call his servants by another name.
So that he who blesses himself in the earth shall bless himself in the truth of God. And he who swears in the earth shall swear by the God of truth because the former former troubles are forgotten and because they are hidden from my eyes. You see the the the simple testament testification to the reality of swearing in the name of God and the weight in which it brings. He who swears in the earth shall swear by the God and notice the God of truth.
Um it it it grants credence to John Owen's quote with respect to the weight of the name of God bearing the very divine perfections. He is God and as such he is of course the God of truth. Notice notice as well with regards to this language um this language of reverence for the name of God and as we noted the phariseaical perversions that were prevailing in the time of Christ. You can turn to Matthew with me in Matthew chapter 5.
Now you the question has been asked um by others you know uh the Quakers for example and perhaps others even in our modern landscape who reject outright the taking of oaths because they would say Jesus and James in the New Testament forbid them outright. That's that's not what they do. Jesus himself puts himself under oath or having been put under oath by the high priest swears according um uh according to the oath he's put under and by his God to speak a particular truth. Uh Paul as well as we'll note um calls God down as his witness upon certain truths that are spoken.
But notice in the context here Jesus is dealing with that pharisaical perversion of oath. Notice in Matthew 5:33 again you have heard that it was said to those of old, you shall not swear falsely, but shall per perform your oaths to the Lord. But I say to you, do not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is his foottool, nor by Jerusalem, for it is the city of the great king. nor shall you swear by your head because you cannot make one hair white or black. But let your yes be yes and your no no.
For whatever is more than these is from the evil one. Now Jesus is not talking about taking uh is not rejecting taking oaths in matters of weight and moment and importance. Um he's he's dealing with oath taking for for trivial matters for like we have already said in those instances where someone should just speak the truth let your yes be yes and your no no. If if you know a child is asked did you do your homework for that person for that child to say yes mom and dad I swear I I swear by you know grandma's grave that I did my homework.
Well that's just dumb. Just let your yes be yes or your no no. And usually if they do that right out of the gates, they probably didn't do their homework. Did you clean up your room?
Yes, I swear. Well, the the simplicity or the the the the nonweadiness and the simplicity and just the ordinariness of those particular moments don't require oaths and the the calling upon God to bear witness to the truthfulness of your statements. Just let your yes be yes and and your no no. The the Pharisees and the irreligious of the age were speaking uh were were giving oaths and calling upon the temple, calling upon heaven, calling upon their own heads rather than calling upon God because of the perversity of their actions.
You can turn with me as well to the book of James where we have something very similar. James echoing his master with regards to the same subject matter. James 5 and verse 12. But above all, my brethren, do not swear either by heaven or by earth or by any other oath, but let your yes be yes and your no no, lest you fall into judgment.
Um, we're going to see here in a moment the wholesome use of O's. Jesus and James here are not precluding or rejecting oaths outright. They're rejecting the the the lowly occasions that people were forcing oaths upon in everyday parliament and everyday action and everyday activity. And not only that, but calling not upon God, but upon lesser things because hey, it's easy to wrigle out of oaths and swearings, which are the same thing.
It's easier easier to wrigle out of them when you didn't call God to witness upon the truthfulness of your statement. If you just call upon heaven, you know, the angels, it's a little bit it's a little bit less. If you just call upon the temple, well, that's a little bit easier to wrigle wrigle out of. If you call upon your own head, that's really really easy to wrigle out of that one.
So the se somnity and the binding force of oaths are found most certainly in reverence for the name of God whose name is the only one to be called upon in the giving of oaths. Our particular Baptist fellow Hansford Nulls wrote it is a matter of great consequence to invoke the name of the Almighty in an oath whether public or private. Let none swear lightly or vainly. Let not the name of the Lord our God be brought into frivolous or deceitful uses.
Oath are not to be taken, but in truth and righteousness, and when done so, they serve as a bond of fidelity and justice among men. Uh notice as well the righteous cause. So the name of God and the fear and reverence, holy fear and reverence, that is to attend the swearing of oath in the name of God. And then the the righteous causes that attend the the O there.
Uh therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing is sinful and to be abhored. Yet, as in matter of wait and moment for confirmation of truth and ending all strife, an oath is warranted by the word of God. So, we we've seen we've just seen Christ and his disciple James um uh indicating those occasions where oaths are not to be taken, where your yes should just be yes and your no should be no as well that things other than God are not to be called upon. Now we see the wholesome use of oaths as the language states when it's a matter of weight and a matter of moment oaths are to be taken in the name of God.
A lawful oath should only be taken with a just cause and for matters of importance. You can turn with me to uh Jeremiah chapter 4. Jeremiah 4. Uh, notice what we have in Jeremiah 4 at verse 1.
If you return, O Israel, says the Lord, return to me. And if you will put away your abominations out of my sight, then you shall not be moved. And you shall swear, the Lord lives, in truth, in judgment, and in righteousness. The nations shall bless themselves in him, and in him they shall glory.
Whe when we see this language, hopefully it's been obvious already, but when we see this language of swearing, um, and when we look in a number of moments at the occasion of Peter where he curses and swears, um, that that language kind of immediately to our ears and to our minds might think, oh, he's saying bad words. He's he's speaking profanities. But that's not what Peter is doing there. And we'll we'll see how that touches upon the topic of oaths in a moment.
But here we see and you shall swear the Lord lives. Notice in truth in judgment and in righteousness the nations shall bless themselves in him and in him they shall glory. You know the the the the weightiness of the moment the confirmation of truth. This this language reflects our God who is a a covenanteping God.
It it reflects his the the significance and the weightiness, the the importance, the the immediacy of the moment and the just the grand theological significance of the perfect one who condescends to to to to perfect a covenant relationship with his people. And so when we as his people engage in matters of weight and moment, we are to reflect the God of our creation, the God of our sustaining, and the God of our redeeming in the way in which we speak and in the way in which we swear uh swear oaths. We're to do so in truth, in judgment, in righteousness, blessing the name of our God as the one that we call upon. Um so righteous causes are only those things wherein we are to use uh oaths matters of wait and moment not everyday ordinary things the doing of homework the cleaning of beds um things within our workplace you know with your boss you don't have to you know swear to God that you'll be on time next time just be on time next time.
Um truth, justice, and judgment. Notice the language that's used here with regards to the ground or the foundation of oath takingaking the last clause. So a lawful oath being imposed by lawful authority uh in such matters ought to be taken. So there's an oughtness to oaths in these matters of weight and moment.
Oaths must be grounded in truth, justice, and reverence for God. And so when a lawful oath is imposed by a lawful uh authority in matters again where it is lawful and it is of wait and moment these things ought to be taken. Notice some examples. Um well we we should turn to one of the the foundational one of the foundational texts with regards to the integrity of the soul in oath and that's in Psalm 15. some language that uh is no doubt familiar and specific to our topic.
Psalm 15:4. In whose uh um let's just read the psalm because it's short. If it was long, we should also read it because it's the word of God. But it's a short one.
Let's read let's read it. A psalm of David. Lord, who may abide in your tabernacle? Remember that that Pastor Butler preached on this recently.
Who may dwell in your holy hill? He who walks uprightly and works righteousness and speaks the truth in his heart. He who does not backbite with his tongue, nor does evil to his neighbor, nor does he take up a reproach against his friend. In whose eyes a vile person is despised, but he honors those who fear the Lord.
He who swears to his own hurt and does not change. He who does not put out his money at usery, nor does he take a bribe against the innocent. He who does these things shall never be moved. Remember that this psalm is about Christ.
Christ is the the perfection of this particular example of the one who walks uprightly. This is Christ. But as those who follow after him uh we are to be those who reflect the mind of Christ and who are to seek after uh the mind of Christ in all things. And so he who swears to his own hurt and does not change.
Now, do we have apostolic examples where um we can say, "Yeah, the New Testament doesn't outright reject the taking of oaths." Jesus and James aren't rejecting oaths outright. They're dealing with a particular perversion and a bringing down of weight and moment to things uh of an unbiblical simplicity. We can turn to some examples in the Apostle Paul first to the book of Romans. Romans 1 and some of the opening words to Paul's letter to the Romans.
Notice we read at verse 8. First, I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world. Now notice, for God is my witness, whom I serve with my spirit in the gospel of his son, that without ceasing, I make mention of you always in my prayers. Uh the apostle Paul is essentially making an oath to the Romans, calling God down upon him as a witness that he without ceasing makes mention of the Romans uh in his prayers.
Notice as well in 2 Corinthians, 2 Corinthians chapter 1. In 2 Corinthians chapter 1, we read at verse 21. Now he who establishes us with you in Christ and has anointed us is God who also has sealed us and given us the spirit in our hearts as a guarantee. Moreover, I call God as witness against my soul, that to spare you, I came no more to Corenth.
You see here the Apostle Paul again making an oath to the Corinthians and doing what one ought to do when making oath, when swearing oath, calling only upon God as a witness to the truthfulness and the veracity of an action or a thing as well. one-third example. One-third example um a third example in the book of Galatians. Galatians 1. Notice at verse 18, then after 3 years, I went up to Jerusalem to see Peter and remained with him 15 days.
But I saw none of the other apostles except James, the Lord's brother. Now concerning the things which I write to you indeed before God I do not lie. A very very simple statement but one of significance one of weight one of great import. Paul calling upon God to the to to witness the truthfulness of a statement that he's making here to the Galatians.
So clearly it is biblical to make oaths, to swear oaths, um as long as it's done in matters of weight and moment and in the name of God only and in a posture that fears that most holy and reverent and dreadful name.
Obligation of Carefulness in Oaths
Thirdly, in paragraph 3, we see the obligation of carefulness in oaths. The obligation of carefulness in oaths. Notice, whosoever taketh an oath warranted by the word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be truth. For that by rash, false, and vain oes the Lord is provoked, and for them this land mourns.
Um, one of the one of the things that we we obviously see here, um, is that when an individual is faced with a biblical example, a wholesome example of the taking of an oath, he is to ensure his or his or her own integrity. um as well as to consider the weightiness of the moment. Not to just pounce into to to rush into to sprint into the taking of an oath, but first to consider a is this a matter of weight and moment uh and b am I able to avo. Um if not, then that person should not enter into uh the taking of an oath. If they are imposed by a lawful ority uh authority in such matters to take an oath, they need to make sure that they vouch nothing but what they know to be the truth.
That's why you see the you know the oath taking um in the context of a of a legal court. Uh I swear to tell the truth and the whole truth and nothing but the truth. So help me God. um because you've been called upon by a lawful or authority to avouch all that you know to be true. Um and so the the weightiness of the matter is apparent in those regards and ought to be followed after with a heart and a soul of integrity.
Um you can turn with me to the book of Ecclesiastes. Ecclesiastes 5. Notice in Ecclesiastes 5 at verse one, one of one of the more ex extended um extended texts, if you will, on uh the propriety and in the integrity of the mouth and the heart with regards to the the swearing of things. Walk prudently when you go to the house of God, and draw near to hear rather than to give the sacrifice of fools, for they do not know that they do evil.
Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth. Therefore, let your words be few. For a dream comes through much activity, and a fool's voice is known by his many words.
When you make a vow to God, do not delay to pay it, for he has no pleasure in fools. Pay what you have vowed, better not to vow than to vow and not pay. Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse and destroy the work of your hands?
For in the multitude of dreams and many words, there is also vanity. But fear God. uh very very heavy words, very instructive words um that you know I think that any any Christian man, woman, boy or girl should often come to. Uh I I I like the the just the the instruction and the wisdom and um the the prudence that that is in this a fool's voice is known by his many words. Um I I I like the language the language therefore let your words be few.
Um you know usually it's the case that someone caught up in sin uh someone uh caught up in in transgression, someone found out is usually not uh a person of few words. Usually a person of many words. And usually a person um uh or if they're accused uh of a thing, a sin or lying, um they're usually filled with many words and filled with with words that are very often prepended by the words I swear um or some variation thereof. Here the weight uh of the argument touching upon a number of things is to let the words be few because a fool's voice is marked by many words.
And this this language that sort of closes the context though we read past it. Better not to vow than to vow and not pay. Um I I I think those are those are very wise words because you know you think about a if we just think about this in in the context of the making of promises. I it it's better it's better not to to rush into promising things um than to promise something and then to not be able to follow through on the promise.
Um, and not necessarily for circumstances beyond your control, but because we are such creatures that don't really uh have the consistency and the the the regular regularity of integrity to always follow through on the boldness of the promises that we make. Um and so this this chapter of lawful oes and vows while it's dealing with that oes and vows it also has a a um an ancillary application to just the way that we conduct ourselves one with each other and the way that we speak to each other in the way that we deal with each other our interpersonal relations we are to let our words be few because a fool's voice is known by his many words. So um the obligation of carefulness and vows. Let's turn to an example um in the New Testament where this principle was not followed.
You can turn with me to Matthew 26. Matthew 26. This is the occasion of the disciple Peter in near the end of Matthew 26 and Peter's denial of the Lord Jesus Christ. Notice notice what's going on here.
We mentioned the language a little bit earlier, but verse 69. Now Peter sat outside in the courtyard, and a servant girl came to him, saying, "You also were with Jesus of Galilee." But he denied it before them all, saying, "I do not know what you are saying." And when he had gone out to the gateway, another girls saw him and said to those who were there, "This fellow also was with Jesus of Nazareth." But again, he denied with an oath, "I do not know the man." Uh, notice that language, but again, he denied with an oath. And verse 30 uh 73. And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you." Then he began to curse and swear, saying, "I do not know the man.
Immediately a rooster crowed." And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny me three times." So he went out and wept bitterly. Now back to verse 74 for a moment. we've already noted um in verse 72 he swears by an oath. Uh and now in in verse 74 when we read the language then he began to curse and swear saying I do not know the man. I think it can be the the initial understanding ah he's so frustrated with being asked um you know do you know this man that he's just you know he's he's sinning with um the with profanities or something like that.
He began to curse and swear as if it's an instance of impatience and um and and sort of petulence in in being asked questions and responding sinfully. The the idea here is that first the cursing he's he's calling down um a a self-maladictory oath upon his own head. Uh he's calling upon God to visit him with a curse if what he's saying is is not true. So cursing and swearing here is the calling down of an oath.
Um if what he is saying is false, may God judge him. Um he's denied it with an oath. Uh he's denied with an oath and then he's engaged in further oath taking and the calling down uh of divine curse if what he's saying is not true. So this is an example of someone entering into um the the swearing of an oath certainly rashly, falsely, and with the markings of vanity.
Um notice the you can just notice the or or make a note of Isaiah 24:4-6 and Jeremiah 23:10 with regards to the land uh the land mourning. Um there are uh examples as well with regards to the um the the the context of England and the the the geopolitical realities in in the swearing of oath and and that sort of a thing. Um but uh but we we move forward.
Integrity Required in Oaths
Fourthly, the integrity required in oaths. Notice in paragraph 4, an oath is to be taken in the plain and common sense of the words without equivocation or mental reservation. That's a it's a very very short paragraph and and interesting language there. An oath is to be taken in the plain and common sense of the words.
Hopefully that that's just you know that should be obvious. But given sin, um given the remaining uh corruption even amongst the people of God and the reigning sin that marks the sons and daughters of Adam, um it it needs to be said and it needs to be emphasized. An oath is to be taken in the plain and common sense of the words. And notice this negative uh clause without equivocation and mental reservation.
What what does that mean? those two things uh in view largely I mean the general sinfulness of man um but the the Jesuitistic practice um in the 16th and 17th centuries um uh largely in view there's uh um well we'll we'll we'll we'll just note that here in a moment in the 17th century the practice of equivocation and mental reservation was a significant issue particularly in religious and and political spheres what does equivocation mean that means or it involves using ambiguous language to conceal the truth or to mislead. Um it would be like it would be like uh responding to a question wherein the truth is expected and verbally answering yes or no but having a statement in your mind in brackets. Um so you know what what might an example be? Um, if we were to if we were to if someone was to ask you uh if someone was to ask you the question, did you commit this sin?
Um, whatever that sin is, and you did, but you said no. And that is true because you didn't committed on Tuesday. So, you say no, I did not commit that sin. And in brackets, the unstated part is on Tuesday.
Um, so that would be sort of an equivocation where someone is asking you to speak the truth. You swear an oath, but you are equivocating. You're you're you're you're having something in your mind which helps you somehow somehow is a balm to your conscience, though it shouldn't be where you're you're answering you're answering in the affirmative or you're denying it, but you have a parenthetical statement in your mind that uh rejects it. So the person assumes that you're you're swearing with integrity, but in your own mind you are equivocating ambiguous language to conceal the truth or to mislead.
Um an another example would be um you know if the if the a lawful authority uh if a lawful oath is imposed by a lawful authority upon you in in particular matters um and they they ask you do you promise um do you promise to obey uh do you promise to uh obey the law? Um just the general statement and you say yes. uh but then in brackets mentally you say except you know articles 1 7 and 17 and 35 you know those those sorts of things. What what is mental reservation then? Similarly similar similar to equivocation mental reservation allows a person to make an oath with a hidden meaning in mind that is different from the apparent meaning.
Remember an oath is to be taken in the plain and common sense. uh the the plain and common sense of the words. Um so mental reservation would be again making an oath with a hidden meaning in mind that's different from the apparent meaning. Um so I it's hard to think of an example. I probably should have thought of one before we did this study but um but if if someone if someone said asks perhaps did you commit did you commit this?
Yeah. Go ahead.
Uh let's say for example you're joining a tree hugging society.
Okay. And you have to make an oath. You will not harm any trunks.
Trees trunks.
I will not harm the trunk.
In your mind, you're thinking the trunk of a car.
I like it. Yeah.
Yeah.
Good. Yeah. No, that's a great example.
That's an example of a hidden meaning in mind that's different from the apparent the apparent meaning. Um, you know, if someone was asking you in matters of in matters of sin, um, you know, did you commit this sin, um, uh, and you did, you could say, no, not in the manner that I think you're trying to get at, uh, or or something like that. So you're, you know, it's it's a twisting, it's a a twisting of the language in order to make yourself look integrous, but uh all the while um swearing an oath and lying in the face of it. um these these were um there there was a uh there was a practice by by Catholics in um leading up to and including and around the time of the Protestant reference. before uh before Martin Luther and Calvin with an individual for example such as Yan Hus um John Hus as he's uh as his uh anglicized name is known um in the in the um is it the council of council of constants um in the 15th century um the the Catholics had this rule with regards to Protestants that they could escape the swearing of of oath if they were deemed to be heretics. And so, um, uh, Yan was, uh, promised safe travel to the council, uh, by the pope and when he got there, he was arrested and he was burned at the stake.
Um and they wriggled out of it um because of some sort of famous clause that they had with regards to the uh with regards to heretics. Our our faith is not obligated or some sort of clause that they had in the Latin um that allowed them to escape from particular oath given. If one was a heretic uh they were able to to somehow reneg on on their oaths and uh and engage in all manner of atrocities. So all of that to come back to the very clear and obvious point that an oath is to be taken in the plain and common sense of the words without equivocation or mental reservation.
The confession's insistence that oaths be taken in the plain and common sense of the words was a response to those dishonest practices emphasizing that an oath should be clear, straightforward, and truthful without any hidden uh or deceitful intentions. Uh
Sober and Careful Use of Vows
lastly, we see the sober and careful use of vows. So we noted in only briefly the distinction. This is paragraph five. The distinction between oath and vows.
Oaths made horizontally amongst men swearing upon God as the witness. Um and God alone. Uh vows are made vertically to God. Uh and notice the the language first of all the definition a vow which is note not to be made to any creature. so negatively not to any creature but positively to God alone is to be made and performed with all religious care and faithfulness.
So a vow is similar to an oath but it is a direct promise made to God committing oneself to some lawful act or service. Um Psalm 50:14 offer unto God thanksgiving and pay your vows unto the most high. We already noted Ecclesiastes 5:4-5. When you vow uh when you vow a vow unto God, defer not to pay it.
Better is it that you should not vow than that you should vow and not pay. Um so uh a vow is made to God, not to men, though um we can have mercy on marital vows. That's just the the common parliament. Um notice the conditions of a lawful vow.
So we have a definition of a vow and then the condition there's some negative and positive statements made here with regards to the conditions of a lawful vow. Popish monastical vows of perpetual single life, professed poverty and regul regular obedience are so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may entangle himself. So vows good in so far as they have biblical warrant but those vows made without such and we should say against such uh are obviously not to be made. Uh we could note Deuteronomy uh 23:21-23 the necessity of fulfilling vows following up on them in integrity of heart those vows made to the Lord.
Uh as well of a as well as Acts 18:18 Paul's vow and the principle of lawful vows in the New Testament era. One one quote here to close us off by Nehemiah Cox that sums up the the Christian approach, if you will, to vote uh vows and oaths. Vows and oaths are not contrary to the Christian faith, provided they be made lawfully in truth and with a sincere heart unto God. The saints of old bound themselves by vows before the Lord. and Christ our redeemer himself did not deny the use of lawful oes for he spake truth before the high priest under an oath.
Matthew 26:63. Therefore, let none despise the lawful use of oes nor take them rashly. Um well I think you know not only should we appreciate this particular chapter and its content for its primary application to lawful oaths and vows but also as we carry ourselves in the various you know family, church, workplace, all of our social interactions. We should do it with integrity of heart.
We should do it with uh without rashness, without falsity, without vanity. considering the weightiness of oaths and vows and ensuring uh con ensuring again beyond just oaths and vows, the integrity of our our speech, the integrity of our interpersonal interactions that we might bring honor to the risen and exalted Christ who himself took oaths and vows and himself uh leads many sons to glory. Uh let us be his sons. Let us be his daughters in following after the pattern of the master.
Closing Prayer
Well, let's pray and then if there are any questions, you can you can ask away.
Closing Prayer
God, we thank you for this time in truth. We thank you for studying this particular doctrine. We pray that you would help us as Christians to be marked by integrity of heart, in the giving of Os, in the the swearing of O's and in the and in the making of vows and and simply in the conduct that we have in this lower world where speech is to be of such a noble character and a proper character. We pray that you'd help us. you give us strength, that you give us clarity, that you give us wisdom and and uh uh and just a solid prudence as we go about uh our affairs in this lower world.
Do help us as we go into this time of worship. Prepare our hearts that we might approach you, our triune God, uh with humility, with reverence, with awe, with godly fear. And we pray that Jesus Christ would be honored and praised in this place and that you would be uh mighty in this place today for the edification of saints and for the salvation of sinners. And we pray in Christ's name.
Amen.
Questions and Answers
Um any any questions about any of that uh content? Anyone want to swear an oath or Yes, Leslie. My word is my word.
He meant that.
Yeah.
And I wonder if the roots of that are in all this.
Yeah. I think so.
And I think in Christ's words and subsequently James, let your yes be yes and your no. My word, let let my word be my word. I shouldn't have to necessarily sign a document and and swear in front of the the magistrate and that sort of a thing that But yeah, no, exactly right. My word is my bond.
My word should be should be good enough. I think that that gets to the heart at what Christ is saying and James in his train. Yeah. Yeah.
All right.
Thanks everybody.