The second passage is, "Better is it that thou shouldest not vow, than that thou shouldest vow and not pay."[202] The declaration does not bear, that if one were not inclined to pay, it would not be sinful to omit vowing; but means that it is sinful to make a vow falsely, and omit the performance of what should have been sincerely vowed. It is the paying of the vow--the performance of some duty, that the language is employed to inculcate. When the heart of any one is opposed to duty, he cannot vow sincerely. That he is not disposed to vow when the duty presents itself is his sin. And to vow falsely--else than which he could not do in his circumstances, would also be sin in him. He is, therefore, called upon, not to do a sinful act, but, in the use of means, to endeavour to obtain a disposition to vow with cordiality, and then to perform the duty. It is better for him to supplicate God to change his heart, than to insult him by promising to do what he is unwilling to perform. It is better for him not to attempt to change his own heart--for that he cannot do--but to pray to God to carry on a good work within him, and along with that, to yield himself to Him. Duties should be performed in a certain order; and those who transgress the arrangement for these laid down in the Scriptures, act culpably, as well as those who do not perform them at all. The statement refers to the order in which the duties, among which stands the exercise of vowing, should be performed. The observance is incumbent on an individual in a certain condition; but his heart is against it. Two duties at least are, therefore, obligatory on him then;--to seek a disposition willingly to vow, and then to make the vow. He would sin were he to do the latter without the former, or before it. Both are obligatory at the same instant of time, and both might possibly be performed in one moment. But the order of first acquiescing in the call to vow and then vowing, must be observed, and cannot be inverted without transgression.
Commands inculcating the swearing of the oath. These are of two classes. First, those which in general terms explicitly enjoin it.--"Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name."[203] "Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name."[204] And next, that which, in addition, thus enjoins the manner of swearing.--"Thou shalt swear, The Lord liveth in truth, in judgment, and in righteousness."[205] Since the oath is never disconnected from a covenant with God, therefore, when it is enjoined, the duty of Covenanting with him in a formal manner, is enjoined. Every command that sanctions it, sanctions every exercise of Covenanting in which it is used. When the oath is commanded, Covenanting with God concerning things civil is commanded. When the oath is commanded, Covenanting with God concerning things religious is inculcated by his authority. Yea, the exercise concerning things both civil and religious, in such a case, is enjoined. Lawful oaths between nations, or between a people and their sovereign, bind all parties, not merely to one another, but also in solemn engagement to the Most High. Oaths taken in courts of judicature, civil or religious, and the marriage oath, bind the parties in like manner. The vows made on entering into church fellowship, which include an oath, and the explicit oaths which, in different ages of the Church, have been sworn in such a case, as well as the vows or oaths made by a minister at his ordination, or by a parent receiving baptism for his child, or by believers at the Lord's table, do, in each case, confirm a covenant with God. And oaths are sworn, ratifying covenants with God, made either in secret, or in a public, social manner. When the oath is enjoined, Covenanting is enjoined,--not merely concerning some duties, but in reference to all,--concerning not merely things civil, but also things religious,--concerning not merely the less, but also the greater,--regarding not only apart, but the whole,--regarding not merely some things important, but all that is so,--yea, in reference to every possible case, the exercise is enjoined.