CHAP. VI. The third Precept; of the sanctification of the name of God.The Hebrews call an oath by the name of Nischba, b
CHAP. VI. The third Precept; of the sanctification of the name of God.
T he Hebrews call an oath by the name of Nischba, being a noun derived of Schaba, that is, seven; by which number is expressed the power of the holy Ghost, seeing whosoever sweareth, let him understand that he is bound and tied by that oath. The definition is, that the same is a confirmation of the will, by the testimony of God, or of divine things. Of his own nature it is good, yet the abuse thereof may do harm; as the Eucharist, as meat, and drink. Also by the end thereof, it is declared to be good: for it is ordained to the intent any man may justify and purge himself thereby, that there may be a faithfulness of speaking, which oftentimes doth much avail: yea even to the finishing of controversies: and this is written in the sixth chapter of the Hebrews. Furthermore, it hath his beginning from a right faith in God: for because we esteem all things to be thoroughly known unto him. Again, we judge that he is a lover of the truth, and a revenger of perjury: all which points of godliness are not to be despised. Also an oath serveth to the honor of God; because we extol the name of him. And therein we confess God to be the greater and more excellent, since that (as we read
in the sixth chapter to the Hebrews,) We always swear by the greater. An oath is a certain confessing of the excellency of God. Wherefore, not without cause it is said in the law, Lo tisa; Thou shalt not bring in the name of God for a lie.
Nasa signifieth, To advance; as though they that swear, do by their oath extol the name of God. Yet must we not hereof conclude, if it be good, if it make to the honor of God, that therefore it should be often times used. For although an oath be appertaining to the service of God; yet is the institution of the same to help the need of the brethren, if credit be not given unto us, or else, where one party is not believed of another. So that, where such a need shall not happen, neither shall an oath be used. Even in like manner, as a medicine is in very deed profitable; yet whereas a fit occasion of a sick person urgeth not, it must not be ministered. But whereas it is said in the Gospel, that an oath cometh of evil, it is not prejudicial to the goodness of an oath. For it nothing at all hindereth, that some things do spring of an ill occasion, which notwithstanding are good; as be medicines, virtues, meats, and drinks.
2. In the old law, an oath was oftentimes to be taken: the which, if it be kept true, sound, and inviolable; faith also between men continueth pure, and perfect: but this being violated, hardly can faith itself remain sound.
Neither is it unknown, that for many causes men are provoked unto perjury.
First, because they do exceedingly desire to hurt him, whom they hate; and on the other side, by all means possible to gratify their friends. Sometimes they be moved by covetousness and greedy desire, being unwilling to pay that which they owe, to restore that which is laid to keep, or to recompense the harms done. In the 22nd chapter of Exodus, God commanded, that in the case of laying to pledge, and also in the case of theft and robbery, an
oath should be taken. In the book of numbers cursing's are commanded to be used for jealousy. And the epistle to the Hebrews teacheth, that very many controversies be decided by an oath. For when a thing cannot otherwise be done, we must fly unto God himself, who is the searcher of the heart and reins; and unto his eyes all things are manifest, be they never so secret. But when judges can define causes otherwise, they must not minister an oath unto those, which be the adversaries in law. But oftentimes proofs be wanting, neither are witnesses ready present, or else there is only one found; or he that is pleaded guilty, is troubled only upon report and suspicions, which be not very certain: in deed in such cases, an oath must be taken.
But in this matter must not be omitted, that by the lawyers there be appointed three or four kinds of swearing. [ 1] The first is a voluntary oath, which is both given and taken among private men, and that in covenants, bargains, and particular agreements; which kind of oath it is free for everyone to take or refuse. [ 2] An other is called necessary; because it cannot be refused without most great and weighty causes: for it is given by the judge or the magistrate. [ 3] The third, they do call judicial, the which the adversaries in law do one owe unto the other, which when it is offered by the defendant, unto the plaintiff, it is of necessity; otherwise it may be oftentimes refused. [ 4] Also there is an affirming oath, which belongeth unto the time present and past: for things that are to come, cannot be affirmed, seeing they be not known; although an oath of promise hath respect unto the time to come: and then is it showed, when we bind ourselves, either to do, or not to do anything. And in every oath God is called to be a witness, which thing is sometimes done simply, and
absolutely; and sometimes he is appealed unto, as to a judge and revenger against a liar.
3. There remaineth, that we see whether it be lawful for a Christian man to use an oath. Some there be, which utterly deny it, and detest it, because of the words of the Lord; But I say unto you, ye shall not swear at all, let your communication be yea yea, nay nay. But the father is not repugnant to the son. The Lord, in the 22nd of Exodus, commandeth the magistrate of Israel, in some certain cases, to take and demand an oath: therefore it is lawful.
Isaiah, in the 65th and Jeremiah in the fourth, do promise in the name of God to the holy people, that they should swear by the true God. God did swear. Christ added to his speech; Verily, verily. He being adjured or charged by oath of the high priest, did not reprove the fact, as an evil thing; but he obeyed it. Paul, in the first to the Corinthians, the 15th chap. sweareth. And in the second to the Corinthians, he calleth God a witness unto his soul. The angels do swear. Moreover, an oath oftentimes redoundeth to the profit of our neighbor, and hath joined therewith an honor towards God; therefore it is not to be detested.
4. And little doth it further these men, when they say, that the sentences of the law and of the prophets do prove nothing. Since that we be a new people, there ought to be performed far more excellent things than be there contained: for the coming of Christ brought no new thing as touching works; only it brought a more ample spirit, and more plentiful grace.
Undoubtedly, whatsoever good and healthful thing we can do, is contained in the law and the prophets. And would to God that we were able to accomplish such, and so many godly works, as God hath there provided to be expressed unto us! Seeing therefore that no man is better able to order politic governments and Common-wealth's, than God himself, and that he
would, that an oath should there be of force; let us also suffer it there to be.
For Christ came not to abolish Common-wealth's in politic governments; no rather, he left them in their own estate. And now, seeing the magistrate hath oftentimes to do with disloyal men, why should he not use the due remedy appointed by God? The words of Christ in the fifth of Matthew;
Swear not at all, must be expounded, and are not so strictly to be understood as they sound. The meaning of Christ's words is, to require the law of us, that we should live together so faithfully, and according to charity, as we might have no need of an oath. Let everyone therefore take heed to himself, that he be not called by his own default, and that as touching this matter, he satisfy the words of Christ; who for all this saying, decreed not, but that (if we happen to deal with men that be not so affected, or endued with so much godliness, whom nevertheless it is expedient for us somewhat to believe) it is lawful to swear; especially where the glory of the Lord may be advanced.
Neither let it trouble thee, that Christ in his words hath this phrase; Not at all. For his speech was specially spoken against the Scribes and Pharisees, who were bold to say, that those oaths were established and firm, which be exhibited by the name of God: but those, which are sworn by heaven, by the earth, by the altar, by the temple, and such like, are not of force; and that therefore it is not lawful to transgress them. These things Christ confuteth, and would that all these oaths should be of great importance; and therefore persuadeth, that so far as lieth in our power, we should so live, and in such sort behave ourselves, as that through our default we be not called to an oath. Neither are the oaths, which are sworn by creatures, to be lightly esteemed, as they accounted them; seeing they are not created, to the end we should abuse them, as witnesses of our untruth: they ought to be
instruments of virtues, not of vices. And if we abuse them in this sort, the injury that is done is great, yea and that very great: for when they be called as witnesses in an oath, our mind telleth us of them, that they belong unto
God, and that the power of God doth shine in them. For an oath (as it is in the epistle to the Hebrews) is always made by something greater than he that sweareth. But creatures be inferiors unto men, unless they be considered as they be the host of God, and do service unto him: and so to swear by creatures is not forbidden. Wherefore, when we swear, we use the holy Evangelists, the body of Christ, faith, and other like words.
Joseph sware by the life of Pharaoh. And Moses, and the prophets do call the heavens and the earth to witness of those words, which they were to speak unto the people. Let those oaths therefore, contrary unto the opinion of the Scribes and Pharisees, be firm and steadfast oaths: and as touching our own conversation, let us so live, that there be no need for us to sware; neither by God, nor yet by any other thing at all. And this is that same At all, which Christ spake of. There be also oaths made of cursing's: as Paul, who in the second to the Corinthians calleth God for a witness unto his soul.
And in the holy scriptures of the Old Testament, they sware in a manner always by that particle If: and there wanteth the expressing of the curse, which must be always supplied of us. The doctrine of the Pharisees was so corrupt, as they judged themselves to fulfill the law thoroughly, if they performed the thing which they sware. But Christ declareth it to be otherwise; namely, that we ought to be of so great integrity of life, as oaths might be superfluous, and to be abolished. And by this self-same way we must interpret the words of James, in the which he saith; Let us not swear any oath, neither by heaven, nor by earth. By which means it is denied, that
the swearing by God should be in use of the godly, and so in like manner of swearing by creatures.
5. The Anabaptists use another argument; Things to come are not in our power to be done, and God may let the thing which we promise to do;
Therefore it is better not to swear, than to promise doubtful things. For this is wittingly, to cast himself into the peril of perjury. But if this reason of theirs be of force, it will together take away all bargains, all promises, covenants, vows, yea and baptism itself; wherein we offer our name unto
Christ, and bind ourselves, that we will live unto him, to renounce the devil and our sins: all which things nevertheless are approved by the oracles of God: those things (I say) which I have mentioned. Neither put we forth ourselves (as they think) into the danger of perjury: for when we swear, it sufficeth that we have this will, of performing that which we promise. But if so be God shall show, that we ought to do otherwise, and it shall be declared that our promise is against God's will; now ought not he, to whom we have sworn, to exact the same of us: which if perhaps he shall do, his right shall be accounted no right. For no servant can bind himself unto any man, without the will of his lord. And who knoweth not, that God is our
Lord, and that we be bound to love him with all our strength, with all our heart, and with all our mind? Wherefore, so often as we swear, our desire is, that his will, and the obeying of him be evermore inviolate. Whereby appeareth the making frustrate of monastical vows: for there men do swear that, which is repugnant to the will of God; for which cause it must be abrogated and abolished. But concerning these vows, we shall speak larger hereafter: it sufficeth now, that we have made answer to this argument of the Anabaptists.
6. But now let us come to the describing of that, which is to be blamed in oaths. And let this be the first. If we swear anything, which is repugnant to the will of God, there sin is committed two ways; first, by swearing rashly; secondly, if we perform that which we have wickedly sworn: as Herod did, when he delivered the head of John Baptist, unto a most wicked dancing damsel. A great deal more wisely did David, in breaking his oath: for he had sworn, that he would kill Nabal the Carmelite; yet being thoroughly instructed, and pacified by the words of Abigael, he revoked that which he had sworn amiss. For he had said; So let God do unto the enemies of David, if of all that pertain unto Nabal, I leave one, &c. In which place it is to be noted, that we must not will anything; that we must not promise nor swear to do anything, that is not allowed by God. This have the words of God's law declared to us, wherein we be commanded to love God with all our heart, with all our strength, and with all our soul: and this have we undertaken to do in baptism. Therefore, whether we be sworn, or not sworn, we are never bound by any law, to do anything that is against the will of God. But and if we have sworn to do any such thing, the same must not be performed.
Neither ought any man to think, that he hath then broken his oath, seeing the same is not to be imputed as an oath: for the license of swearing extendeth no further, than God hath given scope unto the same. It is not convenient therefore, that we take an oath for anything, which is repugnant to the good pleasure of God. Howbeit, let everyone take heed, that he think not himself at any time discharged of his oath; unless that, for the which he hath sworn, be made impossible; or else perceiveth for a certainty, that the same is repugnant to the word of God, no not although the Pope would dispense with him never so often. Antichrist is not able to make frustrate the
word of God. But those oaths, which be void and of none effect, because they be against the law of God, be dispensed with even of themselves: neither is there need of [such] apostolical (yea rather diabolical) power, to make them frustrate and of none effect.
But if thou shalt object unto me the oath of the Gabaonites, wherein the children of Israel promised that which was against the decree of God; namely, that they would enter into league with the men of that province, and yet God would the same to be established, for that he minded that the stock of Saul should be punished for that oath. We answer, that the oath or covenant in his own nature was void, and of none effect: but that God held the same established, because he would bring punishment upon the Jews; namely, when they had over-rashly sworn unto them, without consideration of God's word. Wherefore it was necessary afterward, that they should suffer them among them. And forsomuch as God allowed of the oath, therefore by his decree it was afterward of strength, although immediately upon the making thereof it was void. And at the last this thing redounded to the honor and commodity of the people, so as in very deed they had these strangers to be the hewers of wood, and which always drew water unto the ministers of God.
8. [ 2] Another thing that is to be blamed in an oath, is, if a man do not swear, but forswear. Which sin is so grievous, as of that only, among the ten commandments, you find written, Lo linke, He will not forgive him, He will not hold him guiltless. For God is highly offended, when we abuse his name to confirm our lies. But if so be the basest sort of men many times cannot abide, that they should be accounted witnesses of a lie; how much less will
God suffer a lie? Besides, our neighbor taketh very great hurt, not of the body, substance, or name; but of the mind, that is to wit, of reason: for he
that is a forswearer, doth always beguile and deceive; which is to seduce the reason of man. Politic governments, and common-wealth's also are overthrown, unless we stand unto our oaths and covenants. And this the Hebrews, in a certain Apology of theirs do declare; who write, that when the tables were given upon mount Sina, so soon as the law was made concerning perjury, the whole world was shaken. Let everyone therefore beware of it, and let him keep faith even with his enemies, with thieves and murderers, though it be with the loss of his goods or life. For this cause
Regulus is commended, who returned to the Carthaginians, although he knew, that at his return he should suffer most grievous punishments: for he minded to satisfy his oath. Augustine in his book De civitate Dei, not without just cause, setteth forth his praises; albeit his counsel, whereby he hindered the peace, cannot be praised or allowed. But in that he would in any wise keep his oath inviolate, even to the hazard of his own life, doth not that deserve very great admiration? Neither is it any let, which some men say; that by returning unto thieves, murderers, and cruel men, if a man know for a certainty that he should be slain, is to cast himself into danger, and to tempt God. For this man was now already, by the will of God, delivered into the hands of his enemies; neither did he escape thence, without using the testimony of the name of God. Wherefore it behooved him to return, least God should be had in derision; unless it had been revealed unto him, that the same should be against the word of God.
9. [ 3] Moreover, we offend in an oath, if a man use crafty and deceitful words, purposing to take them according as he himself understandeth them, and not as it seemeth to the ears of them which stand by: such a man is not exempted from perjury. For an oath was devised to finish controversies,
Hebrews 6. not to sow them, and to stir them up more. Neither ought we to
use this remedy, to the deceiving and beguiling of minds, which serveth to the establishing of them. Far be it, that deceit should arise from thence; where truth ought most of all to show itself. [ 4] Also let us take heed of another defect in swearing; namely, that we swear not often for light causes, and rashly, being urged thereunto by no necessity, whereby the word of God might be of the less estimation. Seldom therefore must any swearing be used, and that for weighty causes: and so shall we the better avoid perjury.
Yea and Augustine in the 28th sermon De verbis apostoli, writeth, that Christ and James the apostle forbad an oath; not to the end they would utterly take away the same from the affairs of men; but because we might beware of perjury, in not swearing upon light occasion.
10. [ 5] Lastly, in an oath let us avoid this; that we swear it not by the name of idols: for that is forbidden in the 23rd chapter of Exodus, and in the 23rd chapter of Joshua. And God will have us to swear by his own name: for herein the worshipping of God is intermingled, which should not be attributed unto idols. Howbeit Augustine, in his epistle Ad Publicolam, granteth unto the faithful, that when need shall require, they may take an oath of the infidels, in the name of their idols; for otherwise, there could be no peace nor truce confirmed with them. In an oath there is chiefly this confirmation of the will, which is a certain good thing, that we may use when we have need. And whereas they offer not the same, but under the name of idols, it grieveth us: and if it lay in us to amend it, we would willingly do it. Once (saith he) we read in the scriptures, that it was done by Jacob, when he took an oath of Laban: Laban sware by the God of Abraham, and by the God of Nachor his father, and by the God of their fathers. But whereas they were idolaters in Babel and in Mesopotamia, it is manifest that that oath was celebrated in the name of strange gods: as Ibn-
Ezra doth testify upon that place. But if so be thou wilt say, that there the name of faithful Abraham is mingled with the other: it maketh no matter at all, because he joineth unto him Nachor, and the fathers of them; that thou may understand, Abraham to be there comprehended under the name of that worshipping, under the which he lived in his own country with his parents, which were idolaters: as we read in last of Joshua. But Jacob sware by the true God, whom he calleth the fear of Isaac: wherefore everyone sware there, according to his own religion. These things be spoken probably; howbeit, I know that some of the fathers were of the mind, that Laban sware there by the true God. But Augustine in the place, which I have now alleged, maketh for me.
11. But it appeareth, that Abigael seemeth to swear by a creature: and hereof the Papists gather, that it is lawful to swear by saints. But that we may understand, with how great reason they affirm it, we must call to mind what is an oath. An oath therefore is a calling to record of the name of God, to the confirmation of those things, which either we have spoken, or promised. When God is called to be a witness, there is given unto him, even that worship, which is most high and singular. For so we testify, that God is present every-where, and seeth all things, and will punish, if a man do offend. And this is fit for none, but for God only: for saints neither be in every place, nor yet see all things. And it is requisite, that all worshipping should proceed of faith; which faith of necessity is none, insomuch as touching the presence of the saints, we can learn nothing out of the holy scripture. Why then do we call them to witness, of whom we know not whether we be heard? Further, they cannot punish whom they would: wherefore these things appertain unto God only. Thus it is written in the sixth of Deuteronomy; Thou shalt love the Lord thy God, and him only thou
shalt worship, and thou shalt swear by his name. Here, there is an oath joined unto the worshipping of God. Foolishly therefore and ungodly did
Socrates, when he sware by a dog and a goose: and the Manichees also, when they sware by the light.
Jerome upon these words of Christ in Matthew; Thou shalt not swear, neither by heaven, neither by the earth, saith, that he doth not forbid us to swear, but that we should not swear by creatures. And in the fourth Council of Carthage (which place is also cited in the 22nd cause, question 1. in the title Clericus) it is forbidden, that any should swear by creatures: and it is added; that If a clerk shall so swear, he should be excommunicated and deposed. But we must note, that God is sometime called to record, not absolutely; but either with vows and prayers, or else with cursing's and execrations. With prayers, as when we say; As I would live; As God shall help me. Thus sware Joseph; By the life of Pharaoh: as if he should say; So let Pharaoh live, as that which I say is true. And in times past they were wont to swear by the angel of Caesar, and by the safety of his children.
Howbeit, such form of oaths was taken away in the Code. But the curses are on this sort; I'll come unto me: or; Let me be confounded. So David in the psalm; If I have done this (saith he) and if there be any wickedness in mine hands, then let mine enemy take away mine honor from me, and tread my life in the dust. In these two forms, there is nothing to hinder, but that the name of any creature, unto whom we will either good or evil, may be mingled with them. But that name of the creature is only there set down indirectly: for it is no direct and full oath. On this wise it may be expounded; As I would live: that is, So God give me life; or else, So let me be confounded: that is, So let God confound me. Here the name of God is held in silence, whereas in very deed the whole efficacy and taking record
in the oath, is referred unto him only. As on the contrary part, when we say; Thus and thus God do by me: the name of God is expressed, but the things themselves be kept under silence. Wherefore these things do not further the Papists at all, for to prove it lawful hereby, to call saints which be dead unto an oath.
12. But let us see how rightly David sware unto Semei, that he should not die; when as afterward, being at the point of death, he instructed Solomon concerning his affairs, and charged him, among other things, that he should put Semei to death. He seemeth not to stand to his oath, or else he sware not that well, which he would not have kept. If he sware, he ought to have stood to his oath: if he minded not to keep his oath, he should not have sworn.
Some say it ought thus to be meant; that he should not be killed, while David himself lived: if he took order, that he should be killed after his death, that then he brake not his oath. But this exception was not expressed in the form of the oath; That which a man doth by another man, he seemeth to do it himself. He which promiseth anything, must not alonely perform the same; but he must apply his endeavor, that the promise which he hath made, may be performed. So as David ought not to have stirred up his son
Solomon against Semei; but he should have given charge, that the promise made by him might not have been violated. If a man will say, that although the condition were not expressed; yet the same was in his mind, when he did swear: we must consider how an oath is to be interpreted, whether according to the mind of him that sweareth, or of him to whom the oath is made. Touching this point, there seemeth to be contrary opinions. Isidorus in the decrees, the 22nd cause, question the fifth, the chapter Quacunque art, writeth; In every art let men weigh the words of the oath. God, who is the witness of consciences, taketh those words, as he, to whom they be
sworn, understandeth them. He judgeth that the oath must be understood, according to the meaning of him, to whom it is made.
Gregory in his Morals, the 26th book, was of another mind; The ears of men judge our words to be such, as they sound outwardly: but the judgments of God do hear such things spoken outwardly, as they be uttered from within. And so he would have it to appear, that the words of them which swear, should be understood according to the mind of him that maketh the oath. These two opinions are reconciled even by the Schoolmen, and among others by Thomas Aquinas. Oaths be made, either as concerning the conscience, or else in respect of outward pleadings. If we speak of the conscience, he which sweareth, either dealeth simply and sincerely, or else craftily and by fraud. If sincerely, then is he bound to keep no more but that which he meant to do: but if fraudulently, then let him be sure, that he is bound to the meaning of him, whom he would have beguiled. But if an oath be made in civil pleadings, the words of them which be sworn, must be taken according to the common meaning. If there happen a doubt, the magistrate shall be the judge thereof. But return we to David: if he dealt sincerely, and had the foresaid condition in his mind; he was not bound to Semei, in respect of his conscience. If he meant to apply himself to the time, and by any means to beguile him, he sware not in truth.
Wherefore let us use this invincible argument; Either he meant to keep his promise, or he meant it not; If he meant it not, he should not have sworn; If he meant it, he should have performed it, if it were lawful. If an oath do confirm an unjust thing, it must not be kept. Now to promise impunity to a wicked man, which hath broken the law of the Lord (for the law saith, Thou shalt not curse the prince of thy people) is not just: wherefore he was not to perform the oath which he made.
The oaths which be made unadvisedly, ought not to be performed. These be of those sort of things, which always have an evil end, turn which way thou wilt. If so be thou perform them not, thou hast sworn naughtily: if thou do perform them, thou makest a double offense. Neither here availeth the instance of the Israelites fact with the Gabaonites. They seem to have sworn that, which was not lawful; and yet they thought themselves bound unto their oath. In very deed we say, that they were not bound: for the Gabaonites dissembled with them. When he that sweareth, is deceived, he is not bound. But the Israelites thought that they should blemish the name of God, if they did not stand to their agreement; and that the oath which they made, was not contrary unto the word of God. God would not have had them to make peace with the Canaanites, of their own accord: but it is added; Unless they had demanded peace: but they alone desired it. This therefore is not against the commandment of God; especially seeing they not only did receive the religion of the Israelites, but also were appointed for perpetual service unto the tabernacle. Also the Israelites thought themselves to be deceived by their own fault, because they had not taken counsel from the mouth of the Lord. The promise, which David made, was not lawful; namely, that a wicked man should be spared. Therefore it is no marvel, if afterward he warned Solomon, that this evil might be amended.
13. But very many do doubt, whether it be lawful to offer an oath unto him, which is suspected of perjury; and by great conjectures is thought that he will be forsworn. For not only sins must be avoided, but also there must be no occasions of sinning offered unto our neighbors. To this I answer: It is necessary for us to ponder, that they, which offer an oath, be not all of one sort. Wherefore, if they be judges that do it, and that the order of law require, that an oath should be offered; in obeying of the law, they sin not.
Let them commit the matter unto God, and diligently warn him of his duty, unto whom they offer the oath. For (as it hath been said) the law of God in Exodus commanded, that in certain cases an oath should be taken. This if the judge observe, it cannot rightly be said, that he giveth a true occasion of perjury. But if so be the oath shall be voluntary; to wit, between private persons, it must not be offered to such a man, as upon just cause is suspected of perjury. For it is not lawful to any man, for his own advantage sake, to provoke another man unto sin. As touching private conclusions, bargains, and covenants, let them be omitted, rather than for our sakes the name of God should be made a jesting stock. Wherefore that which Solomon desireth, is holy and just; namely, that evil may be taken away from the people, and that men may be terrified from taking of the name of the Lord in vain; either by denying of a truth, or affirming a falsehood by the testimony of his name. King Solomon desired nothing, but that he knew
God himself did like of. For in the ten commandments it is written; Thou shalt not take the name of the Lord thy God in vain: for God will not account him innocent that so doth, but will grievously punish him, as one that is guilty. That this might come to pass, Solomon desired, and especially unto them that forswear themselves in that house, which he had lately built.
The oaths, which (as I said) were taken, were accustomed to be done over against the altar of sacrifice, that is, in the court of those men that were clean. But the oath of profane persons, which commonly they call the laity, was done at the wall, whereby the court of the priests was severed from the same. Certainly, an oath was invented for the honor and glory of the name of God, and was commanded in the law. So then it is the part of a good prince, to be very circumspect, that it fall not out otherwise; namely, to the contumely and injury of God. And therefore Solomon is to be commended,
when he prayeth, that the honor due unto the name of God might remain entire; and that every man's own, so far forth as is possible, might be rendered unto him; and that the law of laying to pledge, or of stealing, or of doing harm might be kept inviolate. But at the first show it seemeth, that Solomon did not the office of a godly king; because he desireth justice and damnation unto sinners. To this may be answered, that he likewise, on the other side, desireth good things unto those that were innocent; namely, that right judgment might be ministered unto them, and that God would defend their cause. Further, it must be considered, that the glory of God, and public safety, is to be preferred before the commodities of private men. But God hath dealt much more severely against perjury, as it is in the sixth chapter of Leviticus: for there he not only condemned the perjured man: but also all those, which being privy of the perjury, held their peace. For the law commanded, that they, which for a certainty knew, that an oath was falsely taken, should in stepping forth reveal the same, that the name of God might not be had in derision. Wherefore Solomon prayeth God, that he will hear it out of heaven.