Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 1 · Chapter 6
CHAP. VI. Excuſes alleaged for vaine ſwearing taken away.
ANd thus hauehave I ſet downe ſuch reaſons and arguments, as may perſwade thoſe who hauehave any ſparke of grace, to leaue this vaine ſinne, and thoſe alſo who are in authoritie to puniſh ſeuerely ſuch as are graceleſſe and incorrigible. Now in the next place I will take away thoſe excuſes no leſſe vaine then cōmon, which are obiected either in the defence or excuſe of this ſin.§. Sect. 1. Their reaſons vvho defend their ſwearing. anſwered. For ſome there are who by long cuſtome being hardened in this ſinne, are growne to that height of impudencie, that they dare not only excuſe their vaine ſwearing as veniall, but alſo defend it as commendable; and to that high degree of impietie, that they audaciouſly preſume to turne the point of Gods owne weapon againſt himſelfe, and to vſe the ſword of the Spirit the word of God, as their inſtrument to wound Gods glorious name, and as it were to ſtab our Sauiour Chriſt, by making way for their helliſh blaſphemies. Doth not (ſay they) the Lord himſelf inioyne ſwearing as a part of his worſhip and ſeruice?Deut. 6.13. and doth not the Pſalmiſt tell vsus,Pſal. 63.11. that all who ſweare by the Lord ſhall reioyce before him? the more therefore we ſweare, the better ſeruice we doe vntounto God, and the greater cauſe of true reioycing we procure vntounto our ſelues. To this I anſwere, that if they would examine themſelues aright, their owne conſciences would tell them, that in their vaine ſwearing they do not propound vntounto themſelues, as their ends, Gods glorie, and their ſpirituall reioycing, but rather ſweare to deſpite God in their rage, when they cannot hauehave their will; or in a brauerie to grace themſelues with this helliſh ornament. And therefore when by theſe ends they defend their ſwearing, they doe but play the graceleſſe hypocrites, couering their foule ſin vnderunder this faire vizard. But though we leaue the ranſacking of their hearts vntounto the Lord who is the only ſearcher of them, and take their reaſons as they propound them, yet will they make little for their vaine ſwearing, but rather much againſt it. For as when the Lord inioyneth his true worſhip, hee doth not thereby approue of all manner of worſhip which is done vntounto him, but only that which himſelfe preſcribeth; yea rather thereby forbiddeth and condemneth all humane inuentions, will-worſhip, and ſuperſtitious meanes of his ſeruice, and reſtraineth vsus both for the matter and manner vntounto his reuealed will: ſo when the Lord commandeth and commendeth vntounto vsus a lawfull oath, that hereby his name may be glorified, the truth cleered and defended, and we diſcerned from Heathens, Pagans, and all manner of idolaters; he doth not approue of vaine ſwearing, for in his law he hath abſolutely condemned this taking of his name in vaine, but that wee ſweare in that manner which hee hath preſcribed, in truth, righteouſnes, and iudgement: that is, for confirming of a neceſſarie truth, which cā by no other lawful means be cleered, and not vponupon eueryevery vaine and trifling occaſion; with feare and reuerence of Gods Maieſtie, as being in his preſence, and not in a ſwaggering humour, impiouſly and irreligiouſly aiming in our othes neither at Gods glory, nor ye good of men.
Others there are who are not come to that audacious impudencie, to defend their vaine ſwearing as lawfull,§. Sect. 2. The excuſe of vaine ſwearing by cuſtome taken avvay. and yet neuertheleſſe if they be taxed and reprooued for it, will not ſticke to pretend many excuſes, why either they cannot or will not leaue it. Some alleage for their excuſe, that they hauehave been inured to ſuch a naughtie cuſtome of ſwearing, that howſoeuer they diſallow it in themſelues, yet they fall into it at vnawares, and can by no meanes giuegive it ouer. But did they euer indeede condemne it as a ſinne, and themſelues for falling into it? Were they euer ſeriouſly and ſoundly grieued at their hearts, becauſe thereby they hauehave diſpleaſed and diſhonored God? Do they lothe and hate this wicked cuſtome, and earneſtly labour to weane themſelues from it? Alas their conſciences tell them that they doe nothing leſſe; but either that they careleſly neglect to ſet a watch before their lips that they may not thus offend, or that what ſhew ſoeuer they make to the contrarie, they like and louelove their ſinne, and take a pride in vſing of it. Wherof it muſt needs follow, that howſoeuer theſe men pleaſe themſelues, as though all were well, and hauehave put their ſecure conſciences to ſilence by this vaine excuſe, yet in truth their eſtate is moſt wretched, ſeeing they are content to liue in a known ſin without repētance, which, if it be finall, will enter them into the certen poſſeſſion of eternall death. Yea but many of them will ſay, that they repent of their ſinne, for after they hauehave vainly ſworne they ſmite themſelues on the breaſt, and aske God forgiueneſſe. O blindneſſe to be pitied if it were not wilfully affected! Is this the mends which thou makeſt, in hypocriticall manner to ſmite thy breaſt, for piercing of thy Sauiour? Is this a prayer acceptable vntounto God, or like to returne with fruite into thy boſome, when thou askeſt forgiuenes with a purpoſe ſtill to offend, and deſireſt his pardon, as a priuiledge, by vertue whereof thou maiſt ſecurely goe forward in thy ſinne? Is this the repentance which God requireth to ſmite the breaſt, and to aske forgiueneſſe with fained lips? when as in the meane time the heart is not ſmitten at all with bitter griefe, nor earneſtly reſolued in a true hatred to leaue this ſinne ſo vaine, and ſo vnprofitable? If for eueryevery oath theſe ſwearers ſhould ſuſtaine the leaſt worldly loſſe, or indure the leaſt bodily puniſhment, euen the loſſe of a groat, or the ſmart of a phillip, it would ſoone reclaime them from their euill cuſtome; and yet ſo baſely doe they eſteeme the ſaluation of their ſoules, ſo little doe they feare the helliſh torments, ſo ſlenderly doe they regard the Lords commandement, and ſo meane a reſpect they hauehave of his Maieſtie either to louelove, or feare him, that they cannot finde in their hearts to weane themſelues from this wicked cuſtome of vaine ſwearing, which bringeth vntounto them no benefit, no not ſo much as any worldly profit or aduantage. Say therefore no more that it is an vnreſiſtable cuſtome, but rather thy carnall prophanenes, and vtter contempt of God, which continueth thee in this ſinne. Neither alleage any longer this vaine excuſe, which doth but proclaime thy follie and aggrauate thy fault; making it queſtionable whether thy ſottiſhnes or impietie exceede one the other. For, may not any other ſinner after the ſame manner pleade poſſeſſion of their ſinne as well as thou? may not the murtherer ſay, I cannot leaue murthering of my neighbour, becauſe I hauehave bin ſo often fleſhed by killing and ſlaying? may not the adulterer with as good reaſon and more neceſſitie, excuſe his adulteries, becauſe by long cuſtome he hath gotten ſuch an habit of whoredome, that hee cannot leaue it? may not a theefe when hee is arraigned before a Iudge as well excuſe his theft, by alleaging that hee hath ſo long continued in his rapine and robberie, that hee hath no power to reclaime himſelfe from ſtealing? Now if in theſe caſes eueryevery one would condemne ſuch excuſes as ridiculous, and the excuſers as outragiouſly impious; becauſe cuſtomable liuing in ſinne exceedingly aggrauateth the wickednes of the ſinner; then why ſhould wee not condemne this excuſe of ſwearers of like folly and impietie, when as being reprooued for ſwearing at ſome times, they pleade for themſelues, that it is their ordinarie cuſtome, and therefore they cannot leaue it. For if it be a ſin to ſweare once or twice, then is it out of meaſure ſinfull, to make an ordinarie practiſe of it, and ſo to bring vponupon our ſelues an habit of ſwearing.
Others excuſe themſelues,§. Sect. 3. Their excuſe taken avvay vvhichwhich ſay they think no harme that though they ſweare, yet they thinke no harme, and therefore they hope God will hauehave them excuſed. To theſe I anſwere with our Sauiour, that out of the abundance of the heart the mouth ſpeaketh: and therefore if the words be prophane, we may ſafely conclude, that the heart alſo is polluted.Mat. 12.34.35. If the heart were a good treaſurie, they would, as Chriſt ſaith, bring out of it good things, euen ſuch pure golden ſpeeches as would indure the touch and triall of Gods word; and not vent foorth nothing elſe but droſſe and filth. If pietie and the true feare of God were rooted in their hearts, they would not from theſe good trees bring foorth ſuch euill fruites;Mat 7.16.20. Iam. 3.10.11. if they were pure fountaines ſeaſoned with Gods grace, they would neuer ſend forth ſuch bitter and polluted ſtreames, neither would they blaſpheme God with their mouth, if they bleſſed him in their hearts. In a word, if they had any dramme of true religion ſeated in the heart, it would bridle the tongue, and reſtraine it from vaine ſwearing: for what ſinne will a man leaue for Gods ſake, if he will not leaue this which is euerie way vnprofitable, and manie waies hurtfull? And therfore we may conclude, with the Apoſtle, that if any man amongſt vsus ſeemeth religious, and refraineth not his tongue, he deceiueth his owne heart, and his religion is vaine. Iam. 1.26.Iam. 1.26. Neither let them thinke that howſoeuer they excuſe themſelues, God will hauehave them excuſed; ſeeing he hath plainely told them, that they ſhall giuegive an account for euerie idle word, and therefore much more for vaine and impious oathes; and that when he commeth to iudge, he will paſſe the ſentence, not according to our ſecret thoughts, but according to our words and workes. Matth.Matt. 12.37. 12.37. By thy words thou ſhalt bee iuſtified, and by thy words thou ſhalt be condemned. Neither let them ſuppoſe that this excuſe which would ſeeme friuolous and fooliſh to a mortall man, will goe for currant before the moſt wiſe and iuſt Iudge of heauen and earth. Now what Prince, hearing himſelfe abuſed to his face by the reprochfull words of his baſe ſubiect, would admit of ſuch an excuſe, that whatſoeuer hee ſpoke with his mouth, yet hee thought no ill in heart; and will not, thinke we, the Lord be as iealous of his glorie, which is moſt deare vntounto him, as an earthly King? or will hee in his iuſtice acquite ſuch offenders vponupon ſuch friuolous and vaine pretences?
Others ſhroude their ſinne vnderunder the example of the multitude,§. Sect. 4. Their excuſe anſwered who pretend the example of the multitude. alleaging that it is the common cuſtome of all, ſome few onelyonly excepted, who are but too ſcrupulous about euerie trifle. But let ſuch know, that after this manner they may excuſe and countenance any manner of wickedneſſe, ſeeing no cuſtome is more common then to liue in ſinne. Let them remember that God hath forbidden vsus to follow the example of a multitude in that which is euill;Exod. 23.2. or to faſhion our ſelues according to the world, whereof we are but pilgrims, if at leaſt we be inhabitants of the heauenly Ieruſalem; that Chriſt hath choſen vsus out of the world, not that we ſhould ſtill imbrace the impious practiſes of wicked worldlings, but that becomming his Diſciples, we ſhould follow his word and holy example, as our onelyonly guides. Let them conſider, that common vſe of committing ſinne doth not excuſe, but much aggrauate it in Gods ſight, and that it doth more inflame his wrath, and increaſe the puniſhment, when as men combine themſelues to worke wickedneſſe. Finally, let them call to minde, that it is the narrow path and ſtraite gate leading to eternall life,Matth. 7.13.14. which is leaſt frequented, ſo that the Chriſtian may goe in it without crouding, though it be not large and ſpacious, in reſpect of the ſmall number which trauaile this way: and contrariwiſe, that there is no way more commonly haunted then the broade way, which leadeth to deſtruction; and conſequently, that wee can hauehave ſmall comfort in hauing a numerous multitude to accompanie vsus into hell.
Others alleage in their excuſe,§. Sect. 5. Their excuſe taken away, who alleage that they ſweare nothing but the truth. that they ſweare nothing but the truth, which may lawfully be confirmed with an oath. But as I hauehave ſhewed, Gods name is prophaned and abuſed, not onelyonly (although moſt grieuouſlie) when wee ſweare that which is falſe, but alſo, when it is vſed vponupon eueryevery trifling occaſion, to confirme an vnneceſſarie truth, which either is not worth proouing, or may be demonſtrated by other arguments; or without that reuerend and religious reſpect of his glorious Maieſtie which he requireth.
Yea,§. Sect. 6. Their excuſe anſwered, vvho pretend that they ſvveare by ſmall oathes. but will ſome ſay, I auoide this danger, ſeeing my cuſtome is not to ſweare by God, but by ſlight and ſmall oathes, as by my faith, troth, by our Lady, the maſſe, and ſuch like: and therefore I am to be excuſed, becauſe I do not take the name of God in vaine. To this I hauehave alreadie anſwered, whereas I prooued that the Lord requireth that we ſhould ſweare by his name only: to which I may adde, that our Sauiour hath directly forbidden ſuch kind of oathes, and hath inioyned vsus in our ordinary cōmunication,Matth. 5.34. to vſe only, yea yea, nay nay; telling vsus that whatſoeuer is more, commeth of euil. Though therefore it be not ſo hainous a ſin, as that horrible abuſing of Gods holy name, yet it is a ſin, ſeeing Chriſt himſelfe hath forbidden and condemned it; and therefore not to be entertained, and much leſſe excuſed or defended by any Chriſtian. For wee ſhould thinke no ſinne ſo ſmall that wee may willingly commit it, ſeeing the leaſt ſinne meriteth the wages of eternall death, and can no otherwiſe be expiated and done away, but by the ineſtimable price of Chriſts precious blood; or if we doe, let vsus aſſure our ſelues it ſhall not be ſmall vntounto vsus; for the leaſt ſinne in it owne nature is hainous and vnpardonable, ſo long as it is willingly committed, and excuſed or defended.
Laſtly,§. Sect. 7. Their excuſe anſwered, who alleage others incredulitie. they excuſe themſelues by alleadging the incredulitie and ſuſpition of others, which is ſuch, that vnleſſe they ſweare they cannot be credited and beleeued. But vntounto this I anſwere, that the beſt way to hauehave our words credited, is not to confirme euerie thing we ſpeake with an oath, for ſo our oathes becomming common and ordinarie, will be as little reſpected as a ſimple affirmation; nay in truth they will deſerue leſſe credit: for it is to be thought that hee who maketh no conſcience of tranſgreſſing one commandement, will not make much more conſcience of tranſgreſſing another; he that ſticketh not to vſe deieration and vaine ſwearing, will not ſticke at periurie and forſwearing; or if he doe, it is not becauſe he wanteth an heart to doe it, but rather ſome ſtrong inducement to perſwade him. But the beſt way to hauehave our ſpeeches credited, is to accuſtome our tongues to ſpeake the truth, and to be of an vpright, iuſt, and vnblameable life and conuerſation; and ſo ſhall our word be more regarded than anothers oath; for it is not the oath that giueth credit and authoritie to a man, but a man to his oath; and if in our whole courſe and cariage we clearely ſhew, that we make more conſcience of lying, than another of periurie, his oath will not be ſo much credited, as our bare promiſe or aſſertion. Whereby it appeareth that ordinarie ſwearing is either needleſſe or booteleſſe. For if a man be of an holy and religious conuerſation, there will be no vſe of it, vnleſſe it be in waightie cauſes, wherein an oath is lawfull; becauſe his word will carrie with it ſufficient credit: and contrariwiſe, if he be knowne to hauehave accuſtomed himſelfe to lying, diſſembling, and falſe dealing, his ſwearing will not profit him, ſeeing his vnconſcionable falſehood, doth take away all credite and authoritie from his oath.
But let it be ſuppoſed, that though we are iuſt and faithful,§. Sect. 8. we cannot bee credited, vnleſſe wee ſweare; yet this giueth vsus no diſpenſation for oathes in light or needleſſe occaſions, ſeeing we are rather to obey our Sauiour Ieſus Chriſts commandement, who hath forbidden vsus to ſweare in our ordinarie communication, then by vaine ſwearing to gaine credit to our ſpeeches, or to ſatisfie ſuch ſuſpitious and incredulous perſons, who will not beleeue vsus without an oath. For hereby we ſhall approue our obedience to God, by making conſcience of tranſgreſſing his law; wheras they by ſuſpecting our word without cauſe, do hereby but proclaime their owne practiſe of lying and falſhood; for who is more readie to ſuſpect vnknowne euill in another, then he who is guiltie to himſelfe of his owne naughtineſſe?