Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 1 · Chapter 4
CHAP. IIII. Of the properties of a lawfull oath.
ANd ſo much for the end of our oathes. In reſpect of the manner, wee ſweare lawfully when wee ſweare in trueth, iuſtice, and iudgement; all which are required vntounto a lawfull oath by the Lord himſelfe: Iere. 4.2. And thou ſhalt ſweare the Lord liueth, Iere. 4.2.in truth, in iudgement, and in righteouſneſſe.
Firſt,§. Sect. 1. 1. VVe must ſweare in truth. it is required yt we ſweare in truth, that is, firſt that in our oath, our ſpeech agree with the thing: and ſecondly, our minde with our ſpeech. And contrariwiſe we ſweare vnlawfully, when we faile in either of theſe; that is, whē we ſweare a thing that is falſe, or falſely. A thing falſe, when as wee ſweare an vntruth, the ſpeech diſagreeing with the thing; which is done purpoſely or vnaduiſedly.
Falſely, when as wee ſweare the truth, but deceitfully and with a purpoſe to deceiue, the heart and tongue not agreeing together, the which ſinne is forbidden and condemned, Leuit. 19.12. and puniſhed with Gods fearefull curſe,Leuit. 19.12. Zach. 5.4. Zach. 5.4. Neuertheleſſe, howſoeuer this be condemned as a great ſinne in Gods word, and abhorred as a deteſtable practiſe euen amongſt the ancient Heathens; yet it is iuſtified as lawfull by the Papiſts, both in their practiſe and writings; who auouch that a man may vſe in his oathes, equiuocations, and mentall reſeruations, wherein oftentimes the mind & tongue are oppoſed to one another in flat contrarietie.
And this is that falſe ſwearing, which in the word of God is principally condemned, and therfore to be of all Chriſtians auoided, as being a mother ſinne who in her fruitfull wombe containeth diuers impieties, and a compound wickedneſſe, compriſing in it diuers enormous tranſgreſſions; as hereafter ſhall appeare.
The ſecond propertie required to a lawfull oath,§. Sect. 2. 2. VVe muſt ſweare in iuſtice. is that we ſweare in iuſtice, which propertie hath his ſpeciall place in a promiſſorie oath; which when we make wee are carefully to take heede, that that which by oath wee promiſe be iuſt and lawfull; otherwiſe we are not to ſweare it, or hauing ſworne, not to performe it: for an oath ought not to be the bond of iniquitie; and, as one ſaith, thoſe oathes are laudably broken, which are vnlawfully made.
In this reſpect therefore our oath is vnlawfull, when as thereby we promiſe any thing which is vniuſt and vnhoneſt, whether it appeare vntounto vsus preſently when we make the oth, or afterwards. For this is a horrible wickedneſſe, when as we make God not only a witneſſe, but alſo our ſuertie, that wee will performe an vniuſt or vnhoneſt action. And ſuch was the oath of Dauid, 1. Sam. 25.21. of Gehezie, 1. Sam. 25.21. 2. Kin. 5.20. 2 Kin. 6.31. Act. 23.12.2. King. 5.20. of Achab, 2. King. 6.31. of the Iewes, Act. 23.12. And ſuch is the oath of the Popiſh Clergie, who hauing not the gift of continencie, vow virginitie; and of thoſe who being young, ſweare themſelues to the Cloiſters againſt their parents will, &c.
So if after the oath is made, wee finde that there is impietie and iniuſtice in it, which wee did not diſcouer at the making thereof, then ſuch an oath is rather to be broken then obſerued; for we ſinne not in breaking, but in making of it. Whereas he that performeth ſuch an oath, addeth ſinne vntounto ſinne, that is to ſay, vntounto raſhnes in ſwearing, wickedneſſe in performing: as we may ſee in the example of Herod, who after he had made a wicked oath,Mar. 6.23. did performe it with greater wickedneſſe. And this Dauid knew well, and therefore hee made no conſcience of breaking that vnlawfull oath, which he had vnconſcionably made, as appeareth 1. Sam. 25.21.3.
The third propertie required to a lawfull oath is,§. Sect. 3. 3. VV muſt ſweare in iudgment. that wee ſweare in iudgement, that is, that we vſe the name of God in our oathes reuerently, and holily, conſcionably, and with great deliberation and circumſpection. And ſecondly, that we vſe it ſparingly, when as wee are neceſſarily vrged thereunto. As when the perſon vntounto whom wee ſweare can no otherwiſe be perſwaded of a neceſſarie truth, when as the truth cannot be demonſtrated, by reaſon, teſtimonie, or other arguments, when as it is neceſſarie for the aduancement of Gods glorie, or for the furthering of ſome charitable worke, either publike or priuate, reſpecting either our neighbour or our ſelues. For ſeeing an oath is not abſolutely good but vpō the condition of neceſſitie, therefore we muſt not ſweare but when ſome neceſſarie cauſe conſtraineth vsus; for, bonum neceſſarium extra termines neceſſitatis non eſt bonum: that is, a neceſſarie good is not good but when it is neceſſary. And hence it is that the Hebrew word vſed for ſwearing being paſſiue,Iere. 4.2. Eſa. 65.16. ſignifieth to bee ſworne rather then to ſweare; whereby is implied that we are not to take an oath as voluntarie agents, but oly as patients when as neceſſitie vrgeth vsus thereunto, as Pagnine hath obſerued.
Wee therefore ſweare vnlawfully when as wee doe not ſweare in iudgement, that is, when we ſweare vnreuerently, raſhly, and vnneceſſarily; in which reſpect men principallie offend when as no neceſſitie vrging them, vponupon eueryevery ſlight occaſion, idely, raſhly, and vainely they prophane the holie name of God in their ordinarie communication. The which manner of ſwearing iuſtified by the Phariſies, Chriſt condemneth, Mat. 5.34.Matth. 5.34. Iam. 5.12. And the Apoſtle Iames diſſwadeth frō it, Iam. 5.12. Yea euen the Heathens themſelues who had only the light of nature to bee their guide, did diſlike this vaine and raſh ſwearing by their Idols and falſe gods. And therefore, as Plutarch recordeth, the Romanes would not ſuffer their children to ſweare by the Idoll Hercules within dores,Plutarch. quaeſt. Rom. but inioined them firſt to go abroad, that hereby they might reſtraine them from raſh ſwearing, and giuegive vntounto them time to deliberate of their oath.
Notwithſtanding,§ Sect. 4. Of prophane and vaine ſwearing in ordinarie communication. howſoeuer the Lord hath ſtraitly forbidden and condemned this ſinne, and though the Heathens themſelues made ſome conſcience of it, yet this horrible prophanation of Gods holie name ſo exceedingly raigneth in our times, euen among thoſe who profeſſe Chriſtianitie, that by reaſon of theſe vaine oathes and impious blaſphemies, the land mourneth, being oppreſſed with the heauie burthen of this ſinne, and Gods fearefull iudgements which vſually accompanie it,Iere. 23.10. That all ſorts of men are corrupted with this vice of vaine ſvvearing. 1. Magiſtrates. as the Prophet Ieremie complaineth of his times. Neither hath this graceleſſe vice of prophaning Gods name, corrupted ſome few perſons in this our countrie, but hath ouerſpread all ſtates and conditions of men. Our Magiſtrates who ſhould reſtraine men from this ſinne, by their lawes, examples, and puniſhments, make no lawes againſt ſwearing, leſt they ſhould prepare a net to catch themſelues; nor inflict any puniſhments vponupon offenders in this kinde, becauſe their owne conſciences are guiltie of the ſame ſinnes; or to ſpeake the beſt, becauſe ſuch is the multitude of blaſphemers, that they thinke it vaine to make lawes, ſeeing there is no likelihood of execution, there being not enow innocent to puniſh the offenders. And howſoeuer they ſeuerely puniſh any reprochfull ſpeeches vttered againſt themſelues, yet when God is blaſphemed they winke at it, and leaue the reuenge wholly to himſelfe, ſaying in their hearts, as Ioaſh ſaid of the Idoll Baal, Iudg. 6.31.Iud. 6.31. Why ſhould we contend in Gods cauſe? if he be God let him pleade for himſelfe, againſt thoſe who blaſpheme his name. But let ſuch know that the Lord will ſurely take them at their word; and howſoeuer through his patience he ſuffereth long, yet in the end he will ſeuerely puniſh ſuch Magiſtrates, as make their owne euill practiſe a pernicious preſident to the people; and ſuch alſo who hauing authoritie to puniſh this ſinne, doe carrie the ſword in vaine, neuer drawing it out againſt theſe impious ſwearers, no nor ſo much as touching them with the ſcabberd.
Our Nobilitie likewiſe for the moſt part are much infected with this vice,§. Sect. 5. Our Nobilitie tainted with vaine ſwearing. who more contend to ſhew their ſpirit and valour by deſperare ſwearing, then by feates of armes; not caring in moſt prophane manner to diſhonor his holy name by vſuall and vaine ſwearing, who hath aduanced them to all their honor, and made them like glorious ſtarres in the globe of the earth in compariſon of the common ſort. But who ſo they be that continue in this ſin of vain ſwearing, they ſhew no ſigne of true courage, or Chriſtian valour, but rather their baſe ſubiection vntounto ſinne and Satan, in whoſe bondage and thraldome they cowardly remaine, neuer making any reſiſtance, nor ſtriuing to recouer their Chriſtianliberty which Chriſt with the precious price of his blood hath purchaſed for vsus.
Our Gentilitie alſo are much corrupted with this ſin,§. Sect. 6. The Gentilitie. who vſeth oathes as rhetoricall elegancies and ornaments of their ſpeech, fooliſhly imagining yt they much grace themſelues, when they diſgrace and diſhonour their Creator; that they proclaime their gentilitie, when by blaſphemous oathes, they ſpread (as it were) their flagge of defiance againſt all pietie, that they make all men giuegive credit to their ſpeeches, when by their often redoubled oathes it appeareth, that they ſcarce beleeue themſelues. But ſuch as vaunt themſelues in this wicked practiſe, they glorie in their ſhame, and their end will be damnation,Phil. 3.19. as the Apoſtle ſpeaketh, vnleſſe they turne from their ſinne, by vnfained repentance.
And as they vſe their impious ſwearing in a diuelliſh brauerie to grace themſelues,§. Sect. 7. Oathes vſed to hide Cowardize. and to gaine credit to all their aſſertiōs; ſo alſo oftentimes in a daſtardly cūning to hide their cowardize: for it is not ſeldome ſeene that the verieſt henhearted gulls, are moſt rife in ruffenlie oathes, to ſtrike an awefull terror in the hearts of their hearers, and to worke in them a conceite, that they are ſuch deſperate hackſters, as may not without extreame danger be gaineſaid, much leſſe withſtood; there being no likelihoode that men can eſcape their deſperate furie, ſeeing in their audacious hardines they are readie to prouoke God himſelfe, and offer a kind of diuelliſh violence againſt his powerfull maieſtie by their helliſh blaſphemies. Whereas it will plainely appeare if theſe ruffians bee vnmasked by the leaſt triall, and this outward skinne of lion-like furie be pulled from theſe Aſſes, that they are onelyonly valiant in bearing blowes, and onelyonly reſolute and deſperate in prouoking Gods wrath by their bloodie oathes, and in wilfull leaping into the fire of hell.
The like may be ſaid of their Seruingmen,§. Sect. 8. Seruingmen much addicted to vaine ſwearing. and attendants: for like maſter, like man; neither are they more readie to follow and waite vponupon their perſons, then to imitate their corrupt manners; yea and as they are more baſe in condition, ſo are they vſually more barbarous and brutiſh in their impietie. In all which their graceles cariage, they are much graced by their irreligious maſters, and exceedingly animated in their wickedneſſe by their liking and approbation. For are not thoſe in our times moſt reſpected and countenanced by prophane gentlemen, as being the fitteſt men to grace them by their ſeruice, that can deſperately ſweare, ſwagger like ruffians, beare moſt drinke, and put vp leaſt iniurie, without taking ſharpe reuenge? are not thoſe thought to aduance moſt their maſters credit, who in euerie ſentence rap out an oath, and who in their talke wanting either words or matter, ſupply the defect of both, and bumbaſt (as it were) the emptie places of their ſentences with impious blaſphemies? whereas contrariewiſe, if any that feareth God be entertained into theſe ſeruices, who walketh in the ſinceritie of his heart before God, maketh conſcience of an oath, and ſetteth a watch before the dore of his lips that he offend not with his tongue, he is accounted by his maſter to bee but a ſhallow and ſimple fellow, altogether vnfit for any imployment, and wondred at amongſt his fellowes, like an owle amongſt little birds.
Neither are theſe men before ſpoken of,§. Sect. 9. Our Citizens giuen to vaine ſwearing. guiltie of this vice alone, amongſt whom we are taught by long experience to expect no better fruits; but euen our citizens, who in reſpect of their profeſſion ſhould be of a ſober and ciuill conuerſation, and in regard of the ſpirituall meanes which they hauehave long inioyed, ought to bee vertuous and religious, doe exceedingly abound in this ſinne; ſometimes ruffian-like, ſwearing for a graceleſſe grace; ſometimes miſer-like for their gane and aduantage, ſelling their ſoules vntounto Satan by vaine and impious ſwearing, that hereby they may make the better ſale of their wares. But that is a miſerable bargaine, when the ſoule is giuen in to boote for ſome trifling gaine, which cannot bee ranſomed with the whole world.
Nor yet doth this ſinne raigne onelyonly amongſt the youth of this Citie, who are in the heate of their blood, and (in reſpect of that licentiouſneſſe which this age challengeth vntounto it ſelfe) in the height of ſinne; but it beareth ſway alſo amongſt our graue citizens, whoſe old yeeres and gray heads, ſhould teach them more wiſedome; amongſt houſholders, maſters, and parents, who as they ſhould bee paternes of pietie vntounto their familie, and (in reſpect that they are Gods lieutenants, and as it were pettie Kings in their owne houſe) puniſhers of all manner of impietie; they contrariwiſe become preſidents and patrons, as of all other vices, ſo eſpecially of ſwearing; and by their bad example, both teach and incourage their children and ſeruants in this impietie.
And hence it is,Apprenties and children nuzled vp in ſwearing. that their Apprentiſes, who heretofore were brought vp by a ſeuerer diſcipline, in modeſtie and ſobrietie, are now ready to ſwagger and ſweare like graceleſſe ruffins: yea euen their young children following their example, learne their oathes with their language, and as ſoone as they are come to the vſe of ſpeech, abuſe their tongues to blaſphemous ſwearing, which were giuen them to bee the inſtruments of Gods praiſe. No meruaile therefore ſeeing they begin ſo young, if they grow to bee exquiſite ſwearers when they come to elder age; neither is it any wonder if they ripen in wickedneſſe faſter then they ripen in yeeres, ſeeing ſuch a foundation of impietie is laied in their tender youth. But let ſuch parents and maſters know, that Gods heauie curſe lieth vponupon them for the wicked education of their youth, that their blood ſhall be required at their hands, at the dreadfull day of iudgement, ſeeing they hauehave peruerted and deſtroyed them, by their bad example and looſe gouernment; in which reſpect, much better were it for them, that a milſtone were tied about their neckes and they caſt into the ſea, then that they ſhould thus offend theſe little ones, and by their ill preſidents, leade them into their ſinnes, and ſo plunge them headlong into eternall perdition.
And as all ſorts of people are poyſoned with this ſinne of prophane ſwearing,No place priuiledged from this ſinne of vaine ſvvearing. ſo is there not anie place free from this wickednes. If you goe into the Court, you would thinke that you are come into a ſchoole of blaſphemie; if you walke in the ſtreets of the Citie, you would imagine that you are come amongſt their ſchollers, who hauehave heard this lecture of impietie, and are now repeating it, that they may grow more perfect. Turne aſide into the countrie, and you ſhal finde, that the ſillieſt are wiſe enough to this euill, and that the rudeſt in ſpeech can be eloquent in blaſphemie; as though howſoeuer they are excelled by courtiers and citizens, in riches and coſtly attire; yet they diſdained that they ſhould ſurpaſſe them in brauerie of ſwearing, and in varietie of new faſhioned oathes.§. Sect. 10. No time nor occaſion thought vnfit for this ſin.
There is no time thought vnſeaſonable for this ſinne, no companie priuledged, no occaſion ſo vnfit which will not miniſter to theſe miſcreants matter of blaſphemie. Are they merrie? then oathes fly out apace as though they were the muſicke of their mirth. Are they incenſed with furious anger? they can expreſſe their rage no better, then by deſpiting God with their bloodie oathes. Are they recreating themſelues in games and paſtimes? If they be croſſed in their pleaſures, or ſuſtaine anie loſſe, they expreſſe their paſſion by curſed ſwearing. Are they imployed in their worldly buſineſſe, in buying and ſelling, or labouring with their hands? on euerie occaſion, they blaſpheame Gods holy name, either when they would get profit, or doe ſuſtaine any damage and hurt. Are they offended with any? they ſhew their diſpleaſure in the language of oathes. Are they ſatisfied and well pleaſed with any occurrent? then as rauiſhed in ſome wondrous extaſie of ioy, they make their oathes expreſſe their contentment. Are they reſolued to perpetrate any wickedneſſe? they confirme their purpoſes with bloodie oathes, bringing vponupon themſelues a wilfull neceſſitie of doing euill, becauſe they hauehave obliged themſelues thereunto, with the religious bond of an oath, and hauehave made God himſelfe the ſuertie of their ſinne. In a word, vntounto ſuch a cuſtome and habite of ſwearing are men come in theſe daies, that (like men deſperatly diſeaſed) their excrements and filth come from them at vnawares, in ſo much as when a man reproues them for their blaſphemies, they are readie to ſweare that they did not ſweare. And as by much labour the hand is ſo hardened that it hath no ſenſe of labour; ſo much ſwearing cauſeth ſuch a brawnie skinne of ſenſeleſnes, to ouerſpread the heart, memorie, and conſcience, that the ſwearer oftentimes ſweareth at vnawares, and hauing ſworne hath no remembrance of his oath, and much leſſe repentance for his ſinne.
To conclude this point;§ Sect. 11. The great varietie of oathes which are commonly vſed. as there is great plentie, ſo is there alſo great varietie of oathes: for men ſwearing more in pride and brauerie, then for neceſſitie, it is come to paſſe, that as they take pride in change of ſuites and ſtrange kindes of apparell, ſo alſo in varietie of new-faſhioned oathes. And as there are ſome who tire their wits in the inuention of ſtrange tires, and new habits: ſo are there in our ſinfull times ſome limmes of Satan, who deuiſe vnheard of oathes, that by this varietie they may take away all ſatietie of ſwearing, and keep themſelues and others, from being glutted with the common vſe of the ſame oathes. Some ſweare by the creatures, ſome by the Saints, Maſſe and Rhoode, ſome by the dreadfull name of God; but moſt of all blaſpheme our Sauiour Chriſt himſelfe, pulling his ſoule from his bodie, and tearing peecemeale his precious members one from another, diuerſiſying their oathes according to the diuers parts of his ſacred bodie. But let all ſuch know, that as they wantonize in their ſin, and impiouſly inuent new kinds of blaſphemies, to the great diſhonour of almightie God, ſo the Lord will bee as acute and ingenious in inuenting new and vnheard of plagues, for the puniſhment of their impietie; and wil glorifie that name which they hauehave diſhonoured, by inflicting on them deſerued vengeance. And if a whole volume will not containe the multitude of their oathes, then the Lord hath in ſtore for them, a whole volume of his plagues, and that in the largeſt folio,Zach. 5.2.3. as appeareth, Zach. 5.2.3. So that thoſe who hearing their blaſphemies, hauehave been moued to doubt of the diuine iuſtice, power and prouidence, becauſe ſuch helliſh impietie is not preſently puniſhed; in the end ſeeing the fearefulneſſe of their plagues, ſhall conclude with the Prophet Dauid: Doubtleſſe there is a God that iudgeth the earth.Pſal. 58.11.