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. vi. 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 judge. For want of other sufficient proof we appeal to God as a witness ; so we acknowledge his omnisciency, that he is the searcher of the heart and reins. And indeed herein an oath dififereth 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 judge, and challenge and imprecate his vengeance, wherein w^e acknow- ledge 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 ii. 23, ' Then King Solomon sware by the Lord, saying, God do so to me, and more also, &c. So Euth i. 17, ' The Lord do so to me, and more also, if aught but death part thee and me.' Sometimes it is suppressed, as Ps. xcv, 11, ' Unto whom I sware in my wrath, If they enter into my rest.' If I What then ? Then count me not a God. The imprecation is sup^
304 SERMONS UPON HEBREWS VI. 13,
pressed ; 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 expresscJ, but left to be con- ceived in silence. However, every oath ends in an impi'ecation 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 su})posed 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. JNow when the Lord swears by himself, shall not he be believed, when he could swear by no higher ?
3. This advantage faith hath by God's oath, it is a pledge of his love and good-will, that he would condescend so far to give us his oath for our assurance and satisfaction. Man's oath is necessary in weighty matters, because we are vain and foolish, and deceive and are deceived, and our vanity makes our speech to be less believed ; but God's oath is not necessary, but only to show his love and condescension ; he would satisfy us in the highest manner that possibly he could. Man takes it ill if he be forced to his oath. Oh ! how far then doth the great God stoop to give us this satisfaction ! Over and above his word he hath deposited his oath. What could God say more ? He is willing to do what he can, not only for our safety, but for our assurance. Take this observation, the Lord not only hath given us an assuring oath, but an inviting oath in Ezek. xxxiii. 11, ' As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.' And all showeth his readiness to do good to his creatures.
4. God's oath is an argument that he delighteth in our comfort and assurance. Some look upon doubting as a kind of humility, but it is quite contrary to the aim of God's oath. AVith what care doth he provide not only for our salvation but security ! He would deliver us not only from hurt, but from fear. Certainly a fluctuating spirit always, like the waves of the sea, tossed to and fro, displeaseth the Lord exceed- ingly. His premise is confirmed by an oath, that the comfort might be more strong, and remain with us both in life and death, and that he might take away all doubt and scruple. Certainly it is not a thing acceptable with God always to be uncertain and in terms of suspense. Nothing can be more directly contrary to his purpose than a course of doubting ; therefore it is not presumption to rise to assurance, as carnal men think, and godly men fear.
5. Consider the special nature of God's oath. In every oath God is invoked as a witness and as a judge. As God is called upon as a witness, so there is an appeal ; and as he is called upon as a judge, so there is an execration. With reverence and wonder think of it. In God's oath there is, as it were, an appeal to our thoughts of him. God appeals to the reverence and confidence we put in his holiness, excellency, and power ; nay, and there is somewhat that answers the imprecation and execration, and all his excellency is laid- at pawn, and exposed, as it were, to forfeiture, if he doth not make good his word.