An Expository Comment on 2 Corinthians 1, Exposition · Sermon 143
SERM. CXLIII.
Ordinary Swearing reproved and put to Silence.
2 COR. 1. 23.
Moreover I call God to record upon my ſoul, &c.
I Shall now conclude the Subject, which the former part of this verſe hath An uſe of reproof againſt ſwearing.afforded unto us. From what hath been delivered concerning an Oath, I proceed to an Uſe of ſevere Reproof againſt that common Epidemicall ſinne of ordinary ſwearing. It is a Nationall ſinne; it is the City-ſinne, it is the Village-ſinne, it is the Family-ſinne, it is the rich mans ſinne, the poor mans ſinne, the old mans ſin, the young mans; yea, the childs ſin, who learneth to ſpeak and ſwear together. But if an oath be a religious calling upon God as a witneſſe, if it be a ſacred worſhip of his holy Name, where will ſuch prophane contemners of the honour and glory of God appear? What mountains ſhall cover them from the wrath of God? What ſhall be done unto thee thou curſing ſwearing tongue? Not coals of juniper, but of hell fire ſhall be powred upon thee. We may be amazed and wonder, why ſuch a ſinne ſhould be thus univerſall; for other ſins have either pleaſure or profit, but this hath none at all. Certainly the cuſtome of ſuch a ſinne cometh from the meer wickedneſſe and prophaneneſſe of a mans heart, having no fear of God in our ſouls; for there is no earthly advantage that tempteth to this common ordinary ſwearing: yet it hath been a generall ſinne in the former ages of the Church, as well as now. How zealous and frequent is Chryſoſtome againſt that ungodly cuſtom of ſwearing? Adhuc timeo, quia nullus timet, ſaith he. With no leſſe godly affection doth Auſtin alſo ſet himſelf againſt it; yea, it ſeemeth there were ſuch prophane wretches in his daies as are in ou…s, who did account juramentum in ore, magnum & ſuave aliquid. And have not we many who judge an oath to be a grace to their language, and deride at ſuch who are ſo preciſe as to be offended at ſuch paſſages? Oh therefore that God would ſo bleſſe this Diſcourſe at this time to you, that the prophane ſwearing tongue may be converted into a praying tongue, a repenting and confeſſing tongue: that he who hath ſworn may never do ſo more, but fear an oath as much as hell-fire; and for this purpoſe conſider theſe motives thereunto.
Firſt, That there is an expreſſe precept and command againſt ſuch ordinary, raſh Motives againſt ſwearing. 1. There is an expreſs command againſt it.ſwearing: and therefore you cannot with any forehead pleade for the lawfulneſſe of it: neither can you ſay, we did not know that it was a ſin to do thus; for Chriſt hath ſet a command like a Beacon upon an hill, none can but ſee it. And it ſp…aks almoſt as loud as the Trumpet at the day of judgement, none can but hear it. It is Mat. 5. 34. But I ſay unto you, Swear not at all, and ver. 37. Let your communication be yea, yea; nay, nay: he ſaith, Swear not at all; ſo that if it be but once an unlawfull ſwearing in all thy life, thou haſt tranſgreſſed this command; and as one tile of the houſe neglected, may in time make the whole covering conſume; and one rent in the garment let alone, may at laſt deſtroy the whole: ſo even one ſinfull oath not repented of or humbled for, may bring on the damnation of the whole man. You ſee this command is laid down ſo ſtrictly both in the negative and affirmative part, that ſome have judged it wholly unlawful to ſwear in any caſe; but that you heard was an error on the right hand: yet ſo farre the command extendeth, as to forbid all cuſtomary, idle, raſh, and unneceſſary ſwearing. So that the common ſwearer may as much fear to come near this command, as the Iſraelite did to the mount, when the Law was given. Shall not this command of Chriſt be more to thee than all cuſtome and example? But I ſay unto you (ſaith Chriſt) Swear not at all; who dareth then thus contradict Chriſt? Why doſt thou not all the daylong minde thy ſelf of this? Why doth not thy conſcience put thee in remembrance of this command? Say, when thou riſeſt, when thou walkeſt, when thou goeſt to bed, this commandment to thy ſelf, Swear not. The Apoſtle James alſo becauſe of the great neceſſity and utility of this precept doth repeat it to beleevers. For as Luthers ſaying is, principum literae ſunt bis vel ter legendae, Princes letters and commands are to be read twice or thrice. And thus we are daily to meditate on this duty: by this gemination, it ſhould appear, that the heart of man is very ready to break out into this filthy prophaneneſſe, though there be no alluring motive: Therefore he addeth, Above all things, my brethren, Swear not; above all things look to your tongue, ſet a watch before your lips, that you be not found guilty of this ſinne. And whereas the Apoſtle in the Verſes following is to deſcribe the ſuitable and particular duties to a man afflicted, and to a man merry, he doth ſeem to remove this ſin of ſwearing in the firſt place, prohibiting that; for experience telleth us, that when men either are ſadly afflicted, and in diſcontents, or joyful and merry, then they are moſt prone to forget themſelves, and fall into this ſinne of ſwearing: therefore the Apoſtle by way of caution, ſaith, above all things ſwear not.
A ſecond motive againſt this common ſin of ſwearing, is from the character 2. A godly man is deſcribed to be one fearing an oath.and deſcription that is given of a godly man in this very particular; he is one that feareth an oath: he dare not ſwear in his ordinary diſcourſe, and in unneceſſary occaſions. Therefore it is a preſumptuous thing in thee to flatter thy ſelf, that though thou falleſt into this ſinne now and then, yet thou haſt a good heart, and hopeſt that thou ſhalt do as well as the moſt preciſe, whom thou ſlandereſt with that ordinary calumny, that though they will not ſwear, yet they will lye; whereas a godly man hateth both the one and the other. But to our purpoſe: Let a man pretend never ſo much devotion, let him be never ſo confident of his good heart: yet if an ordinary ſwearer, thou canſt not have a principle of grace in thee. For Solomon making an oppoſition between a godly man and a wicked, deſcribing them by contrary characters, Eccl. 9. 2. concludeth with this, he that ſweareth, and he that feareth an oath: So that a common ſwearer is the ſame with a wicked man and an unclean man: but then the godly man is deciphered by this, that he feareth an oath: obſerve that he doth not ſay, he that ſwsareth not, but he that feareth an oath. So that a gracious man doth not only abſtain from all cuſtomary ſwearing, but he hath an awe and a reverentiall fear in his ſoul about it; ſo that the prophane ſwearer is directly oppoſite to this character. The Pſalmiſt likewiſe, Pſa. 24. 4. when he had propounded this Queſtion, who ſhall aſcend to the holy hill of God, and ſtand in his holy place? that is, who is a true member of the Church of God? he anſwereth by giving ſeverall properties of ſuch; two whereof are, He who hath not lift up his ſoul to vanity, nor ſworn deceitfully. By lifting up the ſoul to vanity, ſome learned men underſtand vain ſwearing; and then followeth another and greater ſinne, which is perjury and falſe ſwearing, which commonly followeth upon the frequent uſe of the former ſinne.
The 3d motive is, From the nature of the ſin, it is a very hainous and grievous ſin. 3. It is a great ſinne.For this is a rule, all ſins againſt the firſt Table, are more hainous than thoſe againſt the 2d, caeteris paribus, becauſe they are immediatly againſt God; theſe againſt our neighbour; & ſo by conſequence againſt God. Though therfore oaths fall frequently from thy mouth, without any fear and trembling, yet they are ſins of a bloody nature, as appeareth from the 3d Commandment, thou ſhalt not take the Name of the Lord thy God in vain. It's Gods Name who is infinite in Majeſty, who is to be named alwaies with a holy fear and reverence, and ſhalt thou pollute it in thy wicked mouth? This Commandment doth not only forbid ordinary ſwearing, but all light and irreverent uſing of Gods Name; as you have many will ſay, O God, O Lord, and O Jeſus: theſe are great ſins, though thou doſt not tremble under them. Let the common ſwearer then know, that his ſin is a very hainous one, he contemneth the glory and worſhip of God. Obſerve that expreſſion, Deut. 28. 58. that thou maiſt fear this glorious and fearfull Name, the Lord thy God. Do not then flatter thy ſelf, make not this common ſwearing a light ſinne, for ſins are weighty, according as God judgeth of them, and this he accounteth an immediate contempt of his Majeſty. You would not make uſe of the name of a great man to witneſſe every bable and trifle. Chryſoſtome ſaith, Common ſwearers ſhew more reſpect to their new garments, than they do to Gods Name; for they will not wear them but upon ſolemn occaſions. Whereas theſe in every trifle, and upon every paſſion, do highly diſhouour God.
Fourthly, As the ſin of common ſwearing is grievous in its nature, ſo it's threatned in a ſpeciall manner with more than ordinary judgements. Even in this life God 4. It hath very great judgements threatned againſt it.many times doth puniſh remarkably the common ſwearer: Hence in the 3d command, the threatning is added, the Lord will not hold him guiltleſſe that taketh his Name in vain. It is a figure foreign, leſſe is ſaid, and more is intended, that is, he will certainly deal with ſuch a man as a guilty perſon, he ſhall find that ſin doth provoke God in an high manner. The Apoſtle likewiſe, Jam. 5. when he had prohibited ſwearing, addeth, leſt ye fall into condemnation; the judgement of God lyeth at thy door, and will finde thee out. The place alſo formerly mentioned, Zech. 5. 2, 3. is very dreadfull. There is a flying roll, full of curſes, and it is ſaid to go into the houſe of the ſwearer, and to continue in the midſt of his houſe, till it hath conſumed all. The Septuagint and Greek Expoſitors for a flying roll reade a flying hatchet, taking maggall for megillah; howſoever it is as terrible, as if an Angel ſhould come with an hatchet, and cut down ſuch a mans houſe. It's flying, therefore it cometh from heaven, and ſo all thy power cannot withſtand it: and then it's very broad and long, it will meet with every ſwearer: and then it is an utter conſumption, God will make him ſuch an example, that all who go by, ſhall ſay, here lived ſuch a prophane ſwearer: and ſee what miſery and ruine he and his are brought to. Suarez ſpeaketh of a prophane blaſphemous Proverb, that the Spaniards have to excuſe their common oaths, Qui bene jurat (by bene is meant multum) benè credit, he that ſweareth much, beleeveth well. It is a ſigne he beleeveth there is a God. And indeed an Atheiſt cannot ſwear properly unleſſe it be by deriſion; but that proverb hath blaſphemy in it, becauſe the ſwearer diſcovereth faith in God raſhly, and irreverently: Neither doth he intend in his common diſcourſe to profeſſe faith in God, when he doth ſwear.
Fifthly, This ſin of ſwearing is of ſo great a guilt that it polluteth a land, it bringeth publique judgements as well as private. Now all thoſe ſins that make 5. It pollutes a nation, and brings Gods judgements upon it.the publique obnoxious to Gods judgements, are ſins of a groſſe nature, Jer. 23. 10. becauſe of ſwearing the land mourneth: and Hoſ. 4. 2. for ſwearing and lying, &c. therefore the Lord had a controverſie with the land. Thus you ſee ſwearrers are like Jonahs in a Ship, they bring the Tempeſts of Gods wrath upon the Land; only when Magiſtrates make good and ſevere Laws againſt ſwearing, and the under-Officers are diligent in execution (for good laws without execution are like a Bell without a clapper, as one ſaid) then the guilt is taken off the land. And therefore it would be cruelty to the Nation, to ſpare a particular perſon; you are unwilling to make the ſwearer mourn, and thereby you make the land mourn. Therefore let juſtice be executed upon ſwearers, that ſo the nation may not incur Gods diſpleaſure.
Laſtly, This ſin or common and irreverent ſwearing is condemned by the very 6. It is condemned by the light of naturelight of nature. Heathens as the Pythagoreans have thought it a reproach to a man to ſwear; his word ſhould be as good as an oath. It is noted of Hercules, that he did never ſwear, and therefore judged by the Heathens moſt religious. The more inexcuſable are thoſe Chriſtians, of whom Hierom complaineth, that would uſe thoſe Latine Oaths, mehercule, medius fidius. Plutarch reports, that when ſome were to ſwear among the heathens, they took them out of the houſe, and made them ſwear in the open air; one reaſon whereof was to make them deliberating, and conſidering before they did ſo. Will not theſe heathens riſe up in judgement againſt our common ſwearers, who yet glory in this Title of Chriſtianity? But let us hear their excuſes and cavils, ſuch ſwearers uſe to make.
1. They ſay, It's a cuſtome they have got, and they cannot leave it. But 1. the The excuſes and cavils for ſwearing anſwered.more deſperate and incurable is thy diſeaſe; the more a ſinne is habituated, the worſe it is; This is not an excuſe but an aggravation. Doth a cuſtome in drunkenneſſe or uncleanneſſe, alienate, and not rather inhance? And
2. Why may not this cuſtome be left? Of all cuſtomes we might think this might be parted with moſt eaſily; for (as you heard) here is no profit or pleaſure to tempt thee. Chryſoſtome anſwering this very cavill, ſaith, That many who have had a cuſtome to ſtammer, have yet by diligence left it; yea, he ſpeaketh of one who had a cuſtome of lifting up one ſhoulder higher than another, that by naked ſwords upon the place to cut him, if he ſhould do ſo any more, did thereby leave that ill uſe; and may not this cuſtome of ſwearing be parted with upon eaſier terms? Bid thy Wife tell thee of it, thy children, thy ſervants; ſaith the ſame Ancient: and then at laſt, as many joyning together, do ſo ſtop a beaſt that they catch him, thus (ſaith he) they will at last we ary thee out of this cuſtome.
In the next place, Many do ſo, even all generally (except ſome few Preciſians) do ſwear, and why ſhould not I do as moſt do? But to anſwer this, the command is clear, thou ſhalt not follow a multitude to do evil, Exo. 23. 2. Moſt men go in the broad way to hell, moſt men will be damned, and therefore this is no plea. Again, we are not to live by examples, but by precepts. What though all uſe to ſwear that live by thee? yet the command of Chriſt is to be more than the examples, even of holy men and Angels themſelves; much more then of wicked and ungodly men.
In the third place, I think no hurt, I do no body any wrong. But 1. there is no man that ſinneth, intendeth to ſinne, the will of man cannot be carried out to will evil as it is evil; and ſo every ſinner might excuſe himſelf. Again, if thy oaths do not hurt others, yet they do thy own ſoul, thou art a murderer of that; and as much as lieth in thee, thou hurteſt God, robbing him of the glory due to him. And laſtly, thou doſt hurt others, for if a father, thy children learn to ſwear from thee; if a Maſter, thy ſervants do; or thy neighbours are encouraged, and the godly they are grieved at it.
In the fourth place, Some pleade, they ſweare but ſometimes, it is when they are in a paſſion, when they are provoked. But, 1. Once is too much, any ſinne once committed is enough to damne for ever without repentance. And whereas thou ſaiſt, It is in thy paſſion, that will not excuſe; if thou killeſt a man in thy paſſion, doth that free thee before God? The ſtronger thy paſſions are, the weaker thou art in grace, yea, in reaſon: Therefore thy condition is the more dangerous, becauſe ſo eaſily moved into paſſion; many grievous ſins are ſometimes committed in paſſion, which may make thee aſhamed and mourn all thy life long. Again, art thou in a paſſion? therefore the more unfit to take the Name of God in thy mouth, the greater thy irreverence, by how much more violent the paſſion is.
In the fifth place, But when I have ſworn in my paſſion, and do recall my ſelf, I am ſorry for it, and ask God forgiveneſſe. But 1. ſeeing the ſin of irreverent ſwearing is a very grievous ſin, committed immediatly againſt the Majeſty of God: it is not an ordinary confeſſion, a tranſient [Lord have mercy upon me] that can be accounted repentance in this caſe: There muſt be a ſerious and ſolemn ſetting of our ſelvs to humiliation for ſins of this nature. And 2. if ye be ſo ſorrowfull as never to fall into ſuch paſſionate ſwearing again, then it is good: but upon the very next provocation, the next paſſion, you fall a curſing and ſwearing again, as formerly: ſo that it is plain thou haſt not repented. Thou ſinneſt, and then askeſt God forgiveneſſe, and then thou ſinneſt again: what is this but to play the hypocrite with God, and to mock him.
In the ſixth place, ſay ſome, I would not ſwear, but they will not beleeve me elſe. To this it is anſwered, happily it is thy fault, they do not think thee a man of truth and honeſty; if they did, thy bare word would be enough: and in the next place, who will beleeve thee the more for thy ordinary ſwearing? they think it is ſo common with thee, that thou doſt not matter it; and withall, he that is not afraid to diſhonour God, I cannot beleeve him though he ſhould ſwear a thouſand oaths: and indeed who doth regard the word and ſpeeches of a common ſwearer that is wiſe and prudent?
Laſtly, Some excuſe themſeves, That they are but petty oaths, they do not take Gods Name in vain; their oaths are petty oaths, by their faith and troth; and is that ſuch an offence? To anſwer this, 1. there is no petty oath, no more than a petty God, or a petty damnation. And 2. While you think to honour God, you diſhonour him; out of reverence you will not ſwear by him, but by a creature; this is more highly to offend him, while you give that which is due to him, to a creature. And therefore 3. here is not only unlawful ſwearing in thoſe oaths, but idolatry alſo. Is your faith a God? Is your troth a God? Is your faith an alſeeing witneſſe? Can that damn thee, if thou ſwear falſly? Therefore in theſe oaths you do not only ſin, but commit idolatry alſo.