“The Lord hath sworn, and will not repent, ‘Thou art a priest for ever after the order of Melchizedek.'”
Ps. 110:4
“For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that… we might have a strong consolation…”
Heb. 6:16-18
“When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.”
Eccl. 5:4-5
.
.
Subsections
When Vowing is Warranted
Rechabites bound by their Forefather?
Laying One’s Hand on a Bible while Swearing
.
.
Order of Contents
Articles 6+
Book 1
Vows as Worship
All Vows are Qualified 5
Vows can Never Bind Beyond God’s Law
Taking God’s Name in Vain
Minced Oaths
Latin 5
.
Articles
1500’s
Melanchthon, Philip – 9. ‘On Monkish Vows’ in The Loci Communes of Philip Melanchthon… tr. Charles L. Hill (1521; Boston: Meador Publishing, 1944), pp. 126-29
Though Melanchthon (1497–1560) was a Lutheran, this work of his was the first ‘systematic theology’ of the Reformation, and, as it was very influential on reformed systematic theologies following shortly thereafter.
Zwingli, Ulrich – ‘Vows’ in Commentary on True & False Religion eds. Jackson & Heller (1525; Labyrinth Press, 1981), pp. 260-67
Bullinger, Henry
3rd Sermon, ‘Of the 3rd Precept of the Ten Commandments, & of Swearing’ in The Decades ed. Thomas Harding (1549; Cambridge: Parker Society, 1849), vol. 1, 2nd Decade, pp. 237-53
15. ‘Of Marriage, Vows & Chastity’ in Questions of Religion Cast Abroad in Helvetia [Switzerland] by the Adversaries of the Same, & Answered… tr. John Coxe (London, 1572), pp. 120-39
Calvin, John
ch. 7. ‘On Swearing [an Oath]’ in A Short Instruction for to Arm All Good Christian People against the Pestiferous Errors of the Common Sect of Anabaptists (London: Daye, 1549), no page numbers
ch. 13. ‘Of Vows. The miserable entanglements caused by Vowing rashly’ in Institutes of the Christian Religion tr. Henry Beveridge (1559; Edinburgh: Calvin Translation Society, 1845), vol. 3, bk. 4, pp. 273-99
Vermigli, Peter Martyr – The Common Places… (d. 1562; London: Henrie Denham et al., 1583)
pt. 2
6. ‘The Third Precept: of Sanctification of the Name of God and Generally of Oaths’, pp. 368-74
9. ‘The Sixth Precept’
‘Of Cursings, Imprecations & Bannings’ 397
‘Of a Curse & Shunning of Revenge’ 403
13. ‘The Ninth Precept: of Not Bearing False Witness’
‘Whether Faith against a promise breaker must be kept’ 548-50
pt. 3, ch. 6, ‘Of Vows in General’ 175
‘Of the Vow of the Nazarites’ 177
‘Of the Vow of Jeptha’ 182
‘Of the Rechabites’ 188
‘Of Peregrinations [Pilgrimages]’ 191
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563)
3rd Commandment, ‘The abuse of oaths’ 56.a
‘Vows’ 498.a
What a vow is 498.a
How many manner of vows there be 499.b
Of the circumstances of vows 500.a
That vows ought to be performed 501.a
How vows ought to be performed 501.b
Of cloister vows 503.a
Of the joining of the vow 504.a
Of willful poverty 505.a
Of the apparel of religious persons 506.a
Of the closeness of monasteries and cloisters 506.b
Of virginity 506.b
Of the loosing of a vow 508.a
Whether that all vows do bind 508.a
‘Oaths’ 571.a
Whether it be lawful for Christian men to use oaths 571.a
That the oath is not against the glory of God’s name 571.b
That an oath is not against the love of our neighbor 572.a
That an oath is commanded by God 572.a
The oath is commended by the examples of most godly fathers 572.b
That an oath is a piece of the service of God 572.b
That the oath made in the faith of God in truth and judgment is the badge or congnisance of the New Testament 573.a
That God, Christ his Son and the apostles used oaths 573.b
Of the sense of the words of Christ, ‘But I say unto you, ‘Swear not at all.’’ 574.b
Of the abuse of oaths 575.b
How they do offend which do require an oath 576.a
How they do offend which do swear 576.b
Of the discharge of oaths 577.b
de Brès, Guy – The Staff of Christian Faith… for to Know the Antiquity of our Holy Faith… gathered out of the Works of the Ancient Doctors of the Church… (London, 1577)
‘Of Marriage & of Vows’ 243-54
‘Of Vows’ 254-58
de Bres (1522-1567) was a Walloon pastor, Protestant reformer and theologian, a student of Calvin and Beza in Geneva.
Zanchi, Girolamo – ch. 22, ’Of Invocation & an Oath’ in Confession of the Christian Religion… (1586; Cambridge, 1599), pp. 170-73
Ursinus, Zachary – The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… tr. Henrie Parrie (Oxford, 1587), 3rd Commandment
1. What an Oath is
2. By whom we must swear
3. Of what things we are to swear
4. Whether all oaths are to be kept
5. Whether a Christian may take a right and lawful oath
Beza, Theodore, Anthony Faius & Students – 32. ‘Concerning Vows’ in Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), pp. 75-78
.
1600’s
Bucanus, William – 45. ‘Of Vows’ in Institutions of Christian Religion... (London: Snowdon, 1606), pp. 609-15
What is called a vow?
What is a vow?
Of how many sorts is a vow?
Who is he to whom the vow is made?
Who and what are we which do vow?
What thing is it which we ought to vow?
With what mind and to what end is a vow to be made?
Which is the first end of a lawful vow?
Which is the second end?
Which is the third?
Which is the fourth?
What caution is to be used in all these?
Are vows from the law or of faith, that is to say, legal or evangelical, enjoined to the ancient people only, or to Christians also?
Is it lawful to break vows?
Which are the things disagreeing to this doctrine?
Synopsis of a Purer Theology: Latin Text & English Translation Buy (1625; Brill, 2016)
vol. 1, 20. ‘Concerning the Oath’, pp. 488-512
vol. 2, 38. ‘On Vows’, pp. 482-98
Ames, William – bk. 2, ch. 10, ‘Taking Oaths’ in The Marrow of Theology ed. John Eusden (Baker, 1997), pp. 267-70
Leigh, Edward – ch. 13. Of a Religious Vow in A System or Body of Divinity… (London, A.M., 1654), bk. 8, pp. 740-49
Turretin, Francis – Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1994), vol. 2, 11th Topic
11. ‘Whether every oath so obliges the conscience that we are bound to keep it by an inevitable necessity. We distinguish.’ 66
12. ‘Whether it is lawful to use ambiguous equivocations and mental reservations in oaths. We deny against the papists and especially the Jesuits.’ 70
.
1700’s
à Brakel, Wilhelmus – ch. 80, ‘Vows’ in The Christian’s Reasonable Service, vol. 4 ed. Joel Beeke, tr. Bartel Elshout Buy (1700; RHB, 1992/1999), pp. 39-45
a Brakel (1635-1711) was a contemporary of Voet and Witsius and a major representative of the Dutch Further Reformation.
.
Book
1600’s
Calamy, Edmund – A Practical Discourse Concerning Vows, with a Special Reference to Baptism & the Lord’s Supper (London, 1697) 310 pp. ToC
Calamy (1671–1732) was an English presbyterian and church historian, significantly influenced by Baxter.
.
On Vows as Worship, with a Distinction
Quotes
On Daniel Chamier
William Ames, A Fresh Suit Against Human Ceremonies in God’s Worship (Amsterdam: Thorp, 1633)
Manuduction, ch. 12, section 2, p. 147
“His words in sum are these: To vow, and to perform are elicited acts of religion, because by themselves and properly they appertain to religion, but the actions that are vowed are imperated [commanded] by religion, and belong unto worship, not properly, but by accident: those formally, these materially.”
.
ch. 2, section 6, pp. 142-43
“Chamier (says the Rejoinder) [Panstratiae Catholicae] tome 3, bk. 20 [‘On Vows’], ch. 5 [‘In what way vows are the worship of God. Arguments of the Papists’], four times uses this distinction of worship proper and accidental.
But Chamier only calls those special material acts which are conjoined with formal acts of worship, accidental parts of worship: as if a man vowed to drink no wine for a certain time, his abstaining from wine pertains to worship only by accident. So if in solemn prayer for a prince, his titles and style be rehearsed, or any special terms of honor, this pertains to prayer by accident.”
.
William Ames
A Fresh Suit Against Human Ceremonies in God’s Worship (Amsterdam: Thorp, 1633), ch. 2, section 2, pp. 150-51
“Some vows are no more worship for the matter of them (and that only is left unto choice, not the manner) than fighting in a lawful war upon the bond of an oath is religious worship.”
.
All Vows & Oaths are Qualified
Order of Quotes
Ursinus
Dort
Rutherford
Guthrie
Henry
.
1500’s
Zachary Ursinus
The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… tr. Henrie Parrie (Oxford, 1587), 3rd Commandment, 4. Whether all oaths are to be kept, pp. 917-19
“Oaths conceived or made rightly of things lawful, true, certain, weighty, and possible, are to be kept. For if once thou hast acknowledged and testified thyself to be justly bound to keep thy promise, and hast called God to record hereof, when as afterwards thou wittingly and willingly breakest thine oath, thou dost violate and break a just bond, and doest either accuse God, the witness and maintainer of this bond, of vanity and lightness, or provoke Him to punish thee. Ps. 15:4-5…
But oaths that are made of unlawful things, either by an error, or by ignorance, or through infirmity, or against the conscience, it is sin to keep them. And therefore such oaths are to be retracted and recalled, least we add thereby sins unto sins…
They therefore who keep that which they have ill sworn heap sin unto sin; as did Herod putting John Baptist to death by pretence of keeping his oath: and likewise such as keep monastical vows, whereby they have sworn idolatry and impious single living…
and according to the example and doctrine of David, 1 Sam. 25, who swears that he will destroy Nabal together with his family, saying: ‘So and more also do God unto the enemies of David; for surely I will not leave of all that he has by the dawning of the day, any that pisses against the wall:’ But after he had heard Abigail speak, he gives thanks to God that the executing and fulfilling of his oath was hindered by her and confirms by a new oath that this is God’s blessing and benefit, saying: ‘Blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy counsels, and blessed be thou, which hast kept me this day from coming to shed blood, and that mine hand has not saved me. For indeed, as the Lord God of Israel lives, who has kept me back from hurting thee, etc.’…
Objection 2. The oath of peace which was made to the Gibeonites, Josh. 9, was [by deception and] against the commandment of God. It is lawful therefore to keep an oath made of things unlawful. Answer:
1. They were not excluded from peace if any of those nations which God has commanded to be destroyed, did ask peace of the Israelites and did embrace their religion. Now the Gibeonites desire peace and are adjudged to serve the tabernacle for woodcleavers and drawers of water perpetually. Therefore the peace which was promised them, albeit it was obtained by fraud and guile, yet was it not repugnant to God’s commandment.
2. The Israelites do not therefore keep this oath, as that they were bound thereby, because they sware it being deceived, and thinking the Gibeonites to have been of another country: but first for avoiding of offence, whereby the name of God might be disgraced among the heathen, if the Jews had not kept their oath; and then, because it was lawful and just to save them which desired peace and embraced their religion, although no oath had been made at all.”
.
1600’s
Synod of Dort
Intro
Jer. 35 gives the account of the Rechabites. At the command of one of their forefathers who had so charged them and their descendants, they were to dwell in tents all their days and drink no wine. The prophet Jeremiah highly commends them for keeping “all that he hath commanded you” (v. 18).
However, in verse 11 of the chapter, it is described how the Rechabites, who dwelt in tents in the peripheral areas, at the coming of the King of Babylon in war towards them, came and dwelt in the walled city of Jerusalem, “for fear of the army of the Chaldeans”. Dort explains how this action was just.
.
The Dordrecht Bible Commentary trans. Theodore Haak ed. H. David Schuringa (1657; North Star Ministry Press, 2019), vol. 4, p. 279 on Jer. 35:11
“In this verse they [the Rechabites] give a reason why in this one thing, namely that now [they] did not dwell in the tents but lived in the city of Jerusalem: that at this present [circumstance they] followed not their father’s charge, showing thereby that it was a human ordinance which in time of need and as occasion required, they might without breach of duty very well wave [it,] that they might not transgress the law of God, this was also Jonadab’s intention and was pleasing and acceptable unto God.”
.
Samuel Rutherford
Lex Rex… (1644; Edin., 1843), p. 118
“Exigencies of the law of nature cannot be set down in positive covenants, they are presupposed.”
.
James Guthrie
Protesters No Subverters… (1658), p. 60
“But if they [the Resolutioners] will extend it [the ordination vows] further, and say that it is meaned of absolute subjection to the sentence of his brethren, whether he have offended or not, they may as well, and with more color of reason, say that he is bound by his oath, not only to give subjection, but also obedience† to all their admonitions, whether just or unjust, lawful or unlawful;
because there is no express limitation in the words of the oath, these qualifications, being as we said before, amongst the praecognita [things having been foreknown] and praesupposita [things having been presupposed] of all such questions and answers, and there being no need to express them, except where there are grounds of jealousy.”
† [Notice Guthrie’s distinction between subjection in things lawful (e.g. Rom. 13), versus obedience to all commands.]
.
Matthew Henry
Commentary on Jer. 35, verses 1-11
“Note, the rules of a strict discipline must not be made too strict, but so as to admit of a dispensation when the necessity of a case calls for it, which therefore, in making vows of that nature, it is wisdom to provide expressly for, that the way may be made the more clear, and we may not afterwards be forced to say, ‘It was an error,’ Eccl. 5:6.
Commands of that nature are to be understood with such limitations. These Rechabites would have tempted God, and not trusted Him, if they had not used proper means for their own safety in a time of common calamity [which they did, Jer. 35:11], notwithstanding the law and custom of their family [Jer. 35:7-10].”
.
Vows, Oaths, Covenants & Constitutions can Never Bind Beyond God’s Law
Intro
Willem Apollonius (†1657) was a Dutch presbyterian. His work below on Church government was written at the request of his Dutch presbytery and approved by them. He is refuting the errors of the English Independents and Congregationalists.
The Independents and Congregationalists held that a man-composed, local church covenant was necessary to the right establishing and constitution of a particular church. The presbyterians, following Scripture, denied this. Apollonius rightly argues that such covenanting cannot bind beyond God’s Law.
Reasons for this include that vows, oaths and covenants must always, as all things, be in concurrence with God’s natural, moral and positive laws, and receive all of their bindingness therefrom. No human will or force (that of others or our own) can ever bind any creature apart from God’s laws. Nor can any human words, will, force or religious vow ever legitimately bind us from keeping God’s Law, said Jesus, in accord with the light of nature (Mt. 15:3-6):
“Why do ye also transgress the commandment of God by your tradition? God commanded, saying, ‘Honour thy father and mother’: and, ‘He that curseth father or mother, let him die the death.’
But ye say, ‘Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free.’ Thus have ye made the commandment of God of none effect by your tradition.”
Vows or covenants that would cause us to omit duties or sin are either to be ignored in that instance, or repented of. WCF 22.7 teaches this:
“No man may vow to do anything forbidden in the word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God.[q]”
[q] Acts 23:12,14. Mark 6:26. Numb. 30:5,8,12,13“
Concerning claimed binding traditions which go beyond God’s laws, Jesus said (Mt. 15:9):
“But in vain they do worship me, teaching for doctrines the commandments of men.”
Paul admonished in Gal. 5:1:
“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”
WCF 22.6 says legitimate vows are done “out of faith, and conscience of duty”:
“whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.[p]
[p] Deut. 23:21-23. Ps. 50:14. Gen. 28:20-22. 1 Sam. 1:11. Ps. 66:13,14. Ps. 132:2-5“
.
Order of Quotes
Ames & Chamier
Rutherford
Apollonius
Scottish Protestors
Fisher
.
1600’s
William Ames on Daniel Chamier
William Ames, A Fresh Suit Against Human Ceremonies in God’s Worship (Amsterdam: Thorp, 1633), Manuduction, ch. 12, section 2, p. 147
“His words in sum are these: To vow, and to perform are elicited acts of religion, because by themselves and properly they appertain to religion, but the actions that are vowed are imperated [commanded] by religion, and belong unto worship, not properly, but by accident: those formally, these materially.”
.
Samuel Rutherford
Lex Rex... (1644; Edinburgh: Ogle, 1843), p. 44
“Where God has not bound the conscience, men may not bind themselves, or the consciences of the posterity.”
.
Apollonius
A Consideration of Certain Controversies at this Time Agitated in the Kingdom of England concerning the Government of the Church of God (London, 1645), ch. 2, ‘Of a church-covenant’
pp. 15-16
“3. We grant that there may be an express and solemn covenant, in the presence of God and the Church, upon extraordinary occasions, entered into by all the members of the visible Church of one nation or kingdom: when the Church in that kingdom or nation has made defection from God and his worship, or some other necessity call for it; for the preserving, or propagating, or restoring of the decayed worship of God.
By which covenant notwithstanding there does not accrue to the Church of that kingdom any new right, but that right which before they had to enjoy the ordinances of God, which by reason of their defection, or some other cause, was hindered and as it were suspended, they may now freely and purely again reduce to practise. Thus did the Church of God under the Old Testament often in the time of defection, or extraordinary necessity, enter into a solemn Covenant in the presence of God.
4. …it is lawful also expressely, publicly and solemnly to vow to God those things which are in the precepts of God enjoined to all believers: But that necessity of making this public, solemn and express covenant, in the presence of the whole Church, requiring it as a thing of absolute necessity to the essential constitution of a particular church, we do not acknowledge:
But that union above mentioned, we conceive sufficient by the Word of God for the joining men professing the faith into one particular church. So that, by the Word of God, to the essence and entireness of a particular Church, this union is sufficient.”
.
p. 18
“3. No man can enjoin anything upon the consciences of men (as absolutely necessary to enjoying the sacraments of divine grace and the benefits of the ministry of the Church) which God has not enjoined, without damnable will-worship. But God has not enjoined such a covenant on the consciences of men as absolutely necessary…”
.
On the mid-1600’s Scottish Protesters
Kyle Holfelder, Factionalism in the Kirk during the Cromwellian Invasion & Occupation of Scotland, 1650 to 1660: The Protester-Resolutioner Controversy (1998), p. 82
“In a telling moment of passion during the consideration of the Remonstrance, James Guthrie, when reminded by Robert Douglas that there were standing acts of kirk and state approving the treaty of Breda [1650], retorted, “presse me not with humane constitutions in matters of conscience.” (Wood, Vindication, 4) When the moderates responded by charging Guthrie with “vilifying Acts of the Assembly” and subverting the government of the kirk, the radicals replied that human constitutions could not bind the consciences of men further than the law of God would allow. (The Nullity of the Pretended Assembly, 23-4) It was this cardinal principle, which was to actuate the radicals’ dissent throughout the remainder of the 1650s.”
.
James Fisher, Ebenezer Erskine & Ralph Erskine
The Westminster Assembly’s Shorter Catechism Explained… (Philadelphia: Presbyterian Board of Publication, 1765), pt. 2, p. 68
“Q,. 62. Is our obligation to moral duties increased by
our vowing or engaging to perform them?
A. Although it is impossible that our obligation to moral
duty can be increased by any deed of ours beyond what
it is already by the law of God, which is of the highest
authority, yet by reason of our own voluntary and superadded engagement, this obligation from the law may make a deeper impression than before, Ps. 44:17-18, and our sins receive a higher aggravation if we either omit the duty engaged to or commit the evil opposite to it, Dt. 23:21-22.”
.
On Taking God’s Name in Vain
Quote
Samuel Rutherford
The Divine Right of Church Government… (1646), p. 88
“…a bearing testimony by word that God is true and knows all secrets, and will be avenged on perjury, is inseparable from vocal swearing by the name of God…”
.
On Minced Oaths
Seville, George H. – ‘Minced Oaths’ 1953 10 paragraphs with a historical introduction.
Seville (1876-1977) was a UPCNA minister, a missionary to China and a seminary professor.
The articles Scripturally addresses using exclamations like ‘Gee’, ‘gosh’, ‘darn’, ‘mercy’, ‘goodness’, ‘gracious’, etc.
.
Latin
1600’s
Alsted, Johann H. – ch. 22, ‘On Vows’ In Theological Common Places Illustrated by Perpetual Similitudes (Frankfurt, 1630), pp. 129-32
Voet, Gisbert
2. Of Human Satisfactions (with many absurd questions, including about Purgatory, Intercessions for the Dead, Indulgences, Release from Purgatory, Vows, Things Vowed & Pilgrimages) in Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 2, tract 3 Abbr.
vol. 3
79. On a Religious Vow 1100
80. pt. 2 1113
81. pt. 3 1123
vol. 4
On an oath in general 785
On perjuries, perfidies, mental reservation, idle words & actions, & of a fearful oath 785
Of vows 786
.
.
.
“And Jacob vowed a vow, saying, ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.”
Gen. 28:20-22
“If a woman also vow a vow unto the Lord… being in her father’s house in her youth; And her father hear her vow… and her father shall hold his peace at her; then all her vows shall stand… But if her father disallow her in the day that he heareth; not any of her vows… shall stand: and the Lord shall forgive her, because her father disallowed her.”
Num. 30:3-5
“They do alway err in their heart; and they have not known my ways. So I sware in my wrath, ‘They shall not enter into my rest.’ Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”
Heb. 3:10-12
.
.
.
Related Pages