A Supplement to Knowledge and Practice, Part 2 · Chapter 1
CHAP. I. Of Swearing.
THat I may proceed methodically and clearly in treating of this argument, I ſhall confine my diſcourſe to theſe ſeven heads.
1. I ſhall ſhew what an Oath is.
2. Shall ſhew the lawfulneſs of taking an Oath, when duly called thereunto.
3. Shall anſwer the objections uſually framed from Matth. 5. 33. &c. and Jam. 5.12. againſt the lawfulneſs of any ſwearing at all.
4. Shall ſhew in what manner an Oath is to be taken.
5. Shew the great ſinfulneſs of raſh, cuſtomary, and unneceſſary ſwearing.
6. Shall anſwer the vain pretences and excuſes that cuſtomary Swearers uſe to make for themſelves.
7. Shall give ſome directions and means for the avoiding of this Sin.
1. I ſhall ſhew what an Oath is.
Perkins in his Caſes of Conſcience, Lib. 2. Chap. 13. ſayes; an Oath is a Religious and neceſſary confirmation of a thing doubtful, by calling God to be a witneſs of the truth and a revenger of falſhood.
Doctor Saunderſon in his firſt Lecture of the obligation of a Oath, §. 2. ſayes, an Oath is a Religious act, in which, to confirm a thing doubtful, God is called upon as a witneſs.
Others from Numb. 30.2. define it to be a ſacred bond by which a man binds his Soul to the ſpeaking of that which is in it ſelf true, or to the doing of that which is in it ſelf lawful; unto which the living and true God is (a)Juramentum eſt conteſtatio Dei in re gravi, tanquam veritatis teſtis, & mendacij vindicis.called upon as a witneſs or arbitrator, Judge and Avenger in caſe of falſhood.
2. Having ſhewed what an Oath is, I come in the next place to prove the lawfulneſs of taking an Oath when duly called thereunto. And this I ſhall indeavor to do by theſe four Arguments.
1. That which is morall, and injoyned in one of the precepts of the Decalogue or ten commandments, binds all perſons whatſoever, and is a duty to be continued and practiſed (as there is occaſion) as long as the world endures, for the glory of God and the good of our Neighbour. But to Swear by God when duly called thereunto, is a moral duy, and injoyned in the third Commandment, therefore it is lawful to take an oath when duly called thereunto. The minor will eaſily be proved by that commonly received Rule of interpreting the Commandments, viz. that where in any Commandment vice is forbidden, there the contrary vertue is enjoyned and commanded. So that the taking Gods name in vain being forbidden in the third Commandment, the holy and reverent uſe thereof is plainly enjoyned, and ſuch is an appeal to God as the Searcher of hearts, and calling upon him to be a witneſs of our truth and ſincerity, and an avenger upon us in caſe of falſhood.
2. What God injoyns and connects with other duties that will ever be in force, ought to be practiſed by all Chriſtians; but ſwearing by his name is ſuch; Ergò. For the proof of the minor See Deut. 6.13. Thou ſhalt fear the Lord thy God, and ſerve him and ſwear by his name. See alſo Deut. 10.20. where the ſame thing is injoyned. That which hath been the practice of the Godly without reproof, before the Law, under the Law and under the Goſpel, is lawful; But ſwearing by the name of God, upon ſerious and weighty occaſions, hath been the practice of all the Godly in all thoſe times; Ergò.
1. Before the Law. See inſtances hereof in Abraham, Gen. 14.22, 23. And Abraham ſaid to the King of Sodom, I have lift up mine hand unto the Lord the moſt high God the poſſeſſor of heaven and earth, that I will not take any thing that is thine even from a thred to a ſhoo-latchet. In Iſaac, Gen. 26.31. And they roſe up betimes in the morning and ſware one to another, and Iſaac ſent them away, and they departed from him in peace.
In Jacob, Gen. 31.53. The God of Abraham and the God of Nahor, the God of their Father judge betwixt us. And Jacob ſware by the fear of his father Iſaac.
2. Ʋnder the Law. See inſtances hereof in the people of Iſrael, Joſhua 9.19. But all the Princes ſaid unto all the Congregation, we have ſworn unto them by the Lord God of Iſrael, &c. In David, Pſal. 119. verſe 106. I have ſworn, and I will perform it, that I will keep thy righteous judgments, 1 Sam. 24.21, 22. Swear now unto me by the Lord that thou wilt not cut off my Seed after me, and that thou wilt not deſtroy my name out of my Fathers houſe. And David ſware unto Saul, and Saul went home, &c. 1 Kings 1. ver. 13, 28, 29. 30. Go and get thee in unto David, and ſay unto him didſt not thou, my Lord, O King, ſwear unto thine handmaid, ſaying, aſſuredly, Solomon thy Son ſhall reign after me, and he ſhall ſit upon my throne? &c. In Elijah, 1 Kings 17. verſe 1 And Elijah the Tiſhbite ſaid unto Ahab, as the Lord God of Iſrael liveth, before whom I ſtand, there ſhall not be rain, &c. In Micaiah, 1 Kings 22.14. And Micaiah ſaid as the Lord liveth, what the Lord ſaid unto me, that will I ſpeak.
3. Under the Goſpel. See inſtances hereof in the Apoſtle Paul, 2 Cor. 1.18. But as God is true, our word towards you was not yea and nay. verſe 23. I call God for a record upon my Soul, &c. 2 Cor. 12.19. We ſpeak before God in Chriſt, &c. Gal. 1.20. Now theſe things which I write unto you, behold, before God I lye not. In the Angel, Rev. 10.5.6. And the Angel which I ſaw ſtand upon the Sea, and upon the earth, lifted up his hand to Heaven, and ſware by him that liveth for ever and ever, &c.
4. That which is the moſt effectual way to end controverſies between man and man in doubtful caſes, and is of ſo great uſe and benefit to humane ſociety is not to be laid aſide. But ſuch is an Oath; Ergò. The minor the Apoſtle confirmeth, Heb. 6.16. For men verily ſwear by the greater, and an Oath for confirmation is to them an end of all ſtrife. *'Tis true there is great d fference in the Oaths of men. As is the perſon that ſweare…h ſo is the Oath, more or leſs credible. The better and the more conſcientious the man the more credible is his Oath.There is no other way to end ſome controverſies but by an appeal to God as a Judge and Avenger. In the Old Teſtament, in any doubtful caſe which could not otherwiſe be determined, they were to accept the Oath of the Lord, Exodus 22. verſe 11, 12.
Seeing therefore by a lawful Oath God is glorified, being appealed unto as the Supreme Judg of Heaven and Earth, the Patron of truth, and avenger of falſhood; ſeeing his Omniſcience, omnipreſence, truth, juſtice, and power is thereby acknowledged; ſeeing it is the ordinance of God, and a part of his worſhip by himſelf commanded; and laſtly, ſeeing it is the moſt effectual way to end Controverſies between man and man; they that would have appealing to God in ſerious matters laid aſide, are injurious both to the honour of God and the good of man.
3. I come now to anſwer the objections uſually framed from Matth. 5.33. &c. and James 5.12. againſt the lawfulneſs of any ſwearing at all.
The words of thoſe two Texts are theſe.
Matth. 5. verſe 33. Again ye have heard that it hath been ſaid by them of old time, thou ſhalt not forſwear thy ſelf, but ſhalt perform unto the Lord thine Oaths. verſe 34. but I ſay unto you, ſwear not all, neither by Heaven, for it is Gods throne, verſe 35. nor by the Earth, for it is his footſtool; neither by Jeruſalem, for it is the City of the great King. verſe 36. neither ſhalt thou ſwear by thy head, becauſe thou canſt not make one hair white or black, verſe. 37. but let your communication be yea yea, nay nay, for whatſoever is more than theſe cometh of evil.
James 5.12. But above all things, my brethren, ſwear not, neither by Heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay nay, leſt ye fall into condemnation.
Now for the clearer underſtanding of theſe two Scriptures theſe two things muſt be premiſed.
1. We muſt take notice of that rule, which is to be obſerved in the ſound interpretation of any Text that is difficult, viz. that no one Scripture ought to have any other ſenſe put upon it than what will fairly agree with other Scriptures, and firmly ſtand with the Analogy of faith.
2. We muſt have a ſpecial regard to the condition and manners of the Jews at this time, when theſe precepts were given. The Nation of the Jews (as it ſeems) were now commonly guilty of theſe three things.
1. Of frequent, familiar and cuſtomary ſwearing in their ordinary communication, which they made light of, provided they did not ſwear falſly, or forſwear themſelves.
2. They uſed much to ſwear by the creatures.
3. They made a great difference of Oaths made by the creatures, eſteeming ſome of them to be binding and others not.
Now the words of our Saviour and the Apoſtle James muſt be ſuppoſed to be directed againſt theſe enormities.
Which things being premiſed. I come to conſider the words themſelves.
Matth. 5. verſe 33. Ye have heard that it hath been ſaid by them of old time, thou ſhalt not forſwear thy ſelf, but ſhalt perform unto the Lord thine Oaths.
Our Saviour having before ſhewed the corrupt gloſſes and interpretations which the Phariſees made on the ſixth and ſeventh Commandments, he comes here to ſhew how they did the like on the third alſo. The Phariſees (it ſeems) taught, that if men did not forſwear themſelves, they did fulfill the third Commandment, though they did ſwear familiarly by God, in their ordinary communicatication, and ſometimes by the Creatures. Both theſe our Saviour condemns. verſe 34. But I ſay unto you ſwear not at all, that is, in your ordinary communication, (as is plain from verſe 37.) no not by God, (which upon ſolemn occaſions is lawful, as we have ſhewed before) much leſs by the Creatures, which is alwayes unlawful. So that theſe words [foreign,(a)Non juretis omninò ſcil. temerè & l…v…er. Praeceptum enim de juramento ſic intelligebant Phariſaei, quod perjurium duntaxat in eo prohibeatur, interim temeraria juramenta in vita communi permitte bant.) … Glaſſius. … Particula omninò cum reſtrictione eſt accipienda, nimirum de juramento temerario, quomodo, Exod. 20.10. dicitur nulla opera Sabbaro facienda eſſe, i. e. profana. Freid. lib. 3. pag. 12. not at all] muſt be underſtood with ſome limitation and reſtriction. As when God forbids doing any work on the Sabbath day, it is to be underſtood only of the ſervile works of our callings, and not of works of neceſſity or mercy. So the prohibition of Chriſt and the Apoſtle in the Texts before us, are not to be expounded to exclude neceſſary Oaths upon urgent and weighty occaſions, [made by God] but only ſuch as are voluntarily and of our own accord, without any ſuch cogent reaſon. And the Nation of the Jews being very prone to this cuſtomary and unneceſſary ſwearing, the Apoſtle James uſes a form of vehemency and earneſtneſs to diſſwade them from it, (which is often uſed in the Apoſtolical Epiſtles) [foreign above all things](b)See Epheſ. 6.16. 1 Pet. 4.8. Quae valde caveri volumus ea dicere ſolemus cavenda ante omnia. Grotius in loc. as if he ſhould have ſaid, the wicked cuſtome of ſwearing being grown ſo rife and common among you, I do in a more eſpecial manner caution you againſt it. And ſo our Saviour himſelf would not have them ſwear at all by the Creatures; neither by Heaven, for it is Gods throne, &c. nor by the Earth for it is his footſtool, nor by Jeruſalem, nor by their head, &c. And further, it ſeems the Jews thought, when they ſwore by the creatures, there was no ſolemn obligation in thoſe Oaths (except when they ſwore by the creatures immediately appertaining to Gods worſhip and ſervice) as by the Gold given to the Corban of the Temple, or by an oblation on the Altar, (of which we ſhall ſpeak more preſently;) becauſe in other Oaths by the creatures which had no immediate reference to God, they thought they did not prophane his name, or take it in vain, which they knew was forbidden, Levit. 19.12. Ye ſhall not ſwear by my name falſly, neither ſhalt thou defile the name of thy God. Our Saviour ſhews that theſe were but vain pretences and excuſes. For all the creatures had reference to God, and though the name of God was not mentioned or interpoſed in the forms of ſwearing by the creatures; yet it was implied. For Heaven is his throne; the Earth his footſtool; Jeruſalem his City; Man his creature, and he makes the hair of his head*Caput tuum non habes in poteſtate tua, ut poſſ…s de eo agere quod velis. Grot. non potes vel canos inducere, vel amovere. Lightfoot. Per caput hoc juro. Virg. Aeneid. white or black, as he pleaſes; no man is Lord of himſelf. Therefore an Oath by Heaven, &c. is interpretatively by God. This being ſo, ſwear not at all (ſaies our Saviour) neither by Heaven nor by Earth [nor by any other Oath ſaith James, chap. 5. verſe. 12. that is, nor by any other Oath of that kind.] As if our Saviour ſhould have ſaid, ſwear not at all by the creatures. But if you do ſo ſwear, think it not a ſmall ſin to break thoſe oaths ſo made;*Hic oſtendit Chriſtus omnia i…la, quae illi vocabant minora juramenta maximis eſſe aequiparanda. Nemo enim tam ſtultus cenſeri debet, ut rem inanimem teſtem advocet ſuae cogitationis, & perſidiae vindicem. Quare in iſtis juramentis cenſeri debet ineſſe foreign, & per Templum intelligi is cuju… est Templum. for God is concerned in thoſe very oaths made by his creatures, though they be unlawful in themſelves. For in ſuch Oaths the name of God is obliquely and indirectly taken in vain, there remaining in all the creatures ſome prints and characters of Gods power and majeſty. Swearing therefore being an act of worſhip, muſt be uſed only in weighty caſes, and only by the name of God, Deut. 6.13. Thou ſhalt fear the Lord thy God, and ſerve him, and ſhalt ſwear by his name. The creature cannot know thy heart, nor the truth of what thou ſayeſt, nor puniſh thee for thy perjury, if thou ſweareſt falſly. Therefore no creature can be invocated in an Oath without Idolatry, Jer. 5.7. Thy children have forſaken me, and ſworn by them that are no Gods. And further we are to take notice that though the Phariſees made nothing of moſt Oaths made by creatures, and thought them not binding, and conſequently that they might break them without perjury; yet they excepted the Oaths made by the Gold offered to the Corban, or Treaſury of the Temple,*Non aurum Templi hic intelligendum eſt illud, quo micabant undique parietis & liquearia, ſed de auro in Corbanum oblato eſt Sermo. and the Sacrifices and Oblations offered on the Altar. Such Oaths as theſe (though by the creatures) they would have to be binding. And this (it ſeems) they did the rather maintain, becauſe it was for their profit*Revera ad quaeſtum pertinebat dona illa haberi quam ſanctiſſimaetiam ſupra templum & altare, quaſi Deus, ſcil. illis praecipue gauderet. Grot. in loc. that the gifts on the Altar, and money brought into the Treaſury ſhould be counted moſt holy. For it would incourage the people to be more ready to contribute and to offer. This horrid hypocriſie *Phariſaei quamvis contempſiſſe videntur juramenta per creaturas tanquam in qu…bus non interponeretur nomen Dei, ut diximus cap. …. verſu 3…. excipiebant tamen juramenta per a… rum Templi, ac Sacr…fi…ia, tanquam nihil eſſ…t illis, poſt Deum, majus aut Sanctius, utpo…e quae immedi…te referren…ur ad Deum propter quae Temp…m & altare fuiſſent condita. Nimi um ut ita populus intelligens ſingularem oblationum Sanctitatem, promptior …i…et ad illa frequentanda, quorum pars maxima in Sacerdotum lucrum ceder…t. Ita avaritia caecitatis iſtiu…, & ſtu titiae inde ſecutae cauſa fuit. Janſenius in loc.and avarice of theirs our Saviour ſharply reproves, Matth. 23. verſe 16. Wo unto you, ye blind guides, which ſay, whoſoever ſhall ſwear by the Temple, it is nothing, but whoſoever ſhall ſwear by the gold of the Temple, he is a debtor, verſe 17. Ye fools and blind; for whether is greater, the gold, or the Temple that Sanctifieth the gold? verſe 18. And whoſoever ſhall ſwear by the Altar, it is nothing, but whoſoever ſweareth by the gift that is upon it, he is guilty. verſe 19. Ye fools, and blind, whether is greater, the gift, or the Altar that ſanctifieth the gift? verſe 20. Whoſo therefore ſhall ſwear by the Altar, ſweareth by it and by all things thereon. verſe 21. And whoſo ſhall ſwear by the Temple, ſweareth by it, and by him that dwelleth therein. Verſe 22. And he that ſhall ſwear by Heaven, ſweareth by the Throne of God, and by him that ſitteth thereon. In which words he ſhews that Oaths made by creatures had reference to God; and though ſwearing by them was unlawful in it ſelf, yet they that broke their Oaths made by any of them were highly guilty; and therefore the Phariſees did but diſcover their hypocriſie and wickedneſs in making ſo great a difference in ſuch kind of Oaths as to their binding and obligation. From all that hath been ſaid, we may infer that thoſe words [Swear not at all] muſt not be referred to the Oath it ſelf but to the manner of the Oath, that is, we muſt not ſwear at all falſely, raſhly, or in ordinary communication, neither directly by the name of God, nor by the creatures. And to prevent this, our Saviour adds. Verſe 37. Let your communication be yea yea, nay nay, for whatſoever is more than theſe cometh of evil. As if he ſhould have ſaid, what you have to affirm*Quod affirmatis, vere affirmate, & quod negatis vere negate. Rabbini dicunt, Juſtorum etiam eſt etiam & non eorum eſt non. Auſonius ad Paulinum. —Cum multa loquaces Ambiguis ſererent verbis, contra onmia, ſolum Eſt reſpondebat, vel Non. affirm it ſimply without an Oath, and what you have to deny, deny it ſimply, without an Oath,*Chriſtianos ſui temporis repre…endit Tertullianus, qui aut ignorantia, aut conſuetudinis vitio, dicerent mehercule, medius fidius, quod & poſt eum fecit Hieronymus. for cuſtomary ſwearing (by whatſoever it is that men ſwear) cometh of Satan, and the corruption of their own hearts. A true and plain affirmation and negation in daily ſpeech is ſufficient; and if you uſe any thing more you will be in danger of ſinning, and falling into the judgment*foreign, i. e. foreign. Heinſius verba Chriſti, Mat. 5. verſe 34. ad quae Jacobus ſine dubio reſpicit, conjuncta legit, foreign, &c. Unde emergit ſenſus, non quidem omninò non eſſe jurandum cum opus eſt, ſed nullum ex j…randi formulis tum uſitatis uſurpandum. Heatheniſh Oaths alſo are not to be allowed (except they will ſay they perſonate Heathens in the uſe of them) as aedipol, mehercule, per Jovem immortalem. Curſed be that elegancy that is joyned with Idolatry, ſayes the learned Downham. and condemnation of God. Further, that our Saviour ſpeaketh here only of private Oaths it is manifeſt, in that the Jews did not in their publick oaths before the Magiſtrate ſwear by the creatures, but by the name of God only. And this may alſo be gathered out of the Text it ſelf. For he ſaith, let your communication or ordinary ſpeech one to another be yea, yea, nay, nay.
4. I come now to ſhew in what manner an Oath is to be taken. The Prophet Jeremy inſtructs us fully as to this, Chap. 4.2. Thou ſhalt ſwear (ſaith he) the Lord liveth, in truth, in judgement, and in righteouſneſs.
1. In truth. That is, truly, ſwearing nothing but the truth, and not abuſing the dreadful name of God to atteſt a falſhood. Zech. 5.4. God ſeverely threatens him that ſweareth falſly by his name.
2. In judgment, that is, conſiderately, well weighing what thou art to ſwear, and by whom.
3. In righteouſneſs, binding thy ſelf to nothing but what is in it ſelf juſt and right, and having a full purpoſe to perform what thou by oath bindeſt thy ſelf to, and being careful to make it good accordingly.
Concerning the rites and forms of ſwearing, I find theſe mentioned in the Scripture.
1. Lifting up the hand to the moſt high God. Thus Abraham ſwore, Gen. 14.22. And Abraham ſaid to the King of Sodom, I have lift up mine hand unto the Lord, the moſt h gh God, &c. And thus the Angel ſwore, Rev. 10.5. And the Angel which I ſaw ſtand upon the Sea, and upon the Earth, lifted up his hand to Heaven, and ſware by him that liveth for ever and ever.
2. Putting the hand under the thigh. Thus Abrahams ſervant ſwore, Gen. 24.2. And Abraham ſaid unto his eldeſt ſervant of his houſe, that ruled over all that he had, Put, I pray thee, thy hand under my thigh. And I will make thee ſwear by the Lord God of Heaven, and the God of the earth, that thou ſhalt not take a wife for my Son of the daughters of the Canaanites. And thus Jacob cauſed Joſeph to ſwear, Gen. 47.29, 30, 31. If now I have found grace in thy ſight, put, I pray thee, thy hand under my thigh and ſwear unto me: And he ſware unto him.
Our rite of ſwearing for the Commons of England is by putting the hand on the book of the Goſpels, and kiſſing it, which is to be underſtood (as I ſuppoſe) only to ſignifie our believing in God, and expecting help from him through Chriſt, according to the Goſpel, as we ſpeak the truth. Dr. Ames, lib. 2. Med. c. 10. ſayes, that ſolemnity which in ſome places is uſed, of touching and kiſſing the book, is plainly of the ſame kind and import with the elevation of the hand; that is, it ſignifies a mans conſent to ſwear, and to the oath it ſelf.*In Solomons time when they took an Oath, they touched the Altar, which Ceremony was alſo uſed among the Gentiles. Whereby was ſignified that they called him to witneſs who was worſhipped with Sacrifices offered upon thoſe Altars.
But if any ſcruple this rite and form of ſwearing and had rather uſe that other of lifting up the hand to the moſt high, I ſee no reaſon (if it may ſtand with the laws of the Land) but that they may be indulged therein; this form of ſwearing being every way as binding as the other.
5. I come now in the next place to ſhew the great evil, and ſinfulneſs of raſh, cuſtomary and unneceſſary ſwearing. This is a ſin very riſe and common in our Nation, and one of thoſe for which the Land mourns. I ſhall therefore preſent ſeveral arguments and conſiderations which may ſufficiently demonſtrate the heinouſneſs of it.
1. Conſider how Sacred and Venerable the name of our great God ought alwayes to be unto us. Every thought and mention of it ſhould be accompanied with reverence. 'Tis a duty ſtrictly injoyned, Deut. 28.58. Thou ſhalt fear the glorious and dreadful name of the Lord thy God. How great a ſin then is it to vilify, prophane, and make it common? How high a provocation muſt it needs be to the Almighty for poor mortals familiarly to toſs his dreadful name in their mouths upon every ſlight occaſion, and to make it the ordinary expletive or filling up of their ſpeech and language. Surely ſome of the more civilized Heathens were of better minds, and uſed the names of their gods with more reverence. But O the impiety of our times! How prophanely and irreverently do ſome (who call themſelves Chriſtians) uſe the name of the great God whom the Angels in Heaven continually delight to laud and praiſe, crying, Holy, Holy, Holy, is the Lord of Heaven, the whole earth is full of his glory, Iſa. 6.3.
2. Conſider that the ſecond and third Commandments of all the reſt, have ſeveral threatnings annexed to them, to ſhew us how greatly God is provoked by Idolatry and taking his name in vain. He threatens he will not hold ſuch guiltleſs; that is, he will be ſo far from abſolving or acquitting ſuch tranſgreſſors that he will grievouſly puniſh them, and they ſhall not eſcape his juſt Judgement.
3. Conſider our tongues ſhould be our Glory. The proper end for which God hath given us the uſe of ſpeech is to glorify and honour him our Creator, and to profit one another. Our words therefore ſhould be good, ſound, and ſavoury; Let no corrupt communication (ſayes the Apoſtle, Eph. 4.29.) Proceed out of your mouth, but that which is good to the uſe of edifying, that it may miniſter grace to the hearers. And our Saviour tells us, Mat. 12.36. that of every idle word (which is frivolous and fruitleſs) we ſhall give an account in the day of Judgment. And therefore a much more ſevere account ſurely men ſhall give of their wicked ſwearing, blaſpheming, and curſing, which are no proper works for them to imploy their tongues in, but a horrible depraving, perverting and defiling of ſo excellent a member.
4. Conſider what a high pitch of wickedneſs it is for any to deprave ſuch an holy inſtitution as an Oath is, (which ſhould always be uſed reverently and only upon great and ſerious occaſions) and to proſtitute it to the venting of every baſe paſſion, and uttering of Pride and Preſumption and fearleſneſs of God, and to make that which ſhould be a tremendous Ordinance to us, a common, ſlight, and familiar thing.
5. Conſider how diſhonourable it is to our Chriſtian profeſſion that thoſe that call themſelves Chriſtians ſhould live in ſuch a flat contradiction to the Laws of Chriſt, and ſhould make nothing of familiar and cuſtomary ſwearing, which he ſo ſeverely prohibits Matth. 5.33. James 5.12. Is not this one of the ſins for which the name of our Lord Jeſus is blaſphemed among Turks, Jews, and Infidels.
6. Conſider this is one of thoſe ſins for which God hath a controverſie with a Nation, and which haſtens down Judgment upon it, Hoſ. 4.1, 2. Hear the word of the Lord ye children of Iſrael; For the Lord hath a controverſie with the inhabitants of the Land, becauſe there is no truth, nor mercy, nor knowledge of God in the Land. By ſwearing, and lying, and killing, and ſtealing, and committing Adultery, they break out, and blood toucheth blood. Jer. 23.10. Becauſe of ſwearing the Land mourneth, ſee alſo Zech. 5 1, 2, 3, 4. Amos 8.14. Zeph. 1.4, 5.
7. Conſider how highly this ſin is aggravated and the guilt of it inhaunced in that there is ſo little temptation to it. Other ſins have an external bait and motive, either pleaſure, profit, or credit, but in ſwearing and curſing there is none of theſe. O the unreaſonableneſs of this ſin! What ſence is gratified by it? or what is there to incite or move a man to it but meerly pride and audaciouſneſs of ſpirit, preſumtion and fearleſneſs of the Almighty? Now the leſs temptation there is to any ſin, the greater is the contempt of God in the committing of it. This ſin is therefore much worſe than Epicuriſm; *Take not his name who made thy mouth in vain: It gets thee nothing, and hath no excuſe. Luſt and Wine plead a pleaſure, avarice gain: But the cheap ſwearer through his open ſluce Lets his Soul run for nought, as little fearing: Were I an Epicure, I could bate ſwearing. The cheapeſt ſins moſt dearly puniſh'd are; Becauſe to ſhun them alſo is ſo cheap, &c. Herberts Church-porch.for though that be more beſtial; yet this is more diabolical, and proceeding from an obſtinate pride and wilfulneſs, more conforms a man to the Devil than other ſins do. O what a height of wickedneſs is it for men to ſin meerly becauſe they will ſin, and to tranſgreſs the more audaciouſly becauſe God forbids it. 'Tis a dreadful doom paſſed by the mouth of the holy Prophet on ſuch perſons, Pſal. 25.3. Let them be confounded that tranſgreſs without cauſe. Bleſſed Lord! How infinite is thy patience to bear ſo long with thoſe helliſh Oaths and direful imprecations that the tongues of wretched mortals daily belch out againſt thee! To what a ſtrange pitch of wickedneſs is the world come, that it ſhould be counted a point of bravery and gallantry, to ſwear ſtoutly, and to interlace their language with broad and full mouthed oaths. Nay the daring fellows of our dayes (as if they were loath to go to Hell the ordinary way) have invented new wayes of ſinning, and ſuch dreadful forms of ſwearing as may make the heart of any ſerious Chriſtian to tremble at …e very mention of them. Theſe Sons of Belial if they be but croſſed in their buſineſs or pleaſure, many times curſe and ſwear like Devils, and ſwear ſo madly that when they are reproved for it they will ſwear they did not ſwear. Who is there now that walks abroad (eſpecially in our great Towns and Cities) but ſhall here theſe helliſh oaths God damn me or ſink me belched out of the mouths of men whoſe tongues are ſet on fire of Hell. O ſhould we rend our garments every time we hear the name of God blaſphemed, as the Jews did of old, how few ſober, ſerious Chriſtians would go in whole apparel? Ah beſotted Wretches, that you ſhould thus ſell your ſelves to do wickedly, that you that are but crawling worms ſhould dare thus to ſet your mouths againſt Heaven, and impudently affront (as much as lyes in you) the Majeſty of the moſt High? Let me ſpeak to you in the language of the Prophet, Iſay. 57.4. Do ye know againſt whom ye make a wide mouth and draw out the tongue? What could your wit (wit ſaid I, I mean your madneſs) find no cheaper way to undo your ſelves? Are you reſolved to try the patience of God, and to ſee how long he can forbear you? Are you affraid you ſhall miſs of hell, except you ſin at a higher rate than ordinary, and therefore are reſolved by your damning provocations to force your entrance into it and take it by violence? Do you fear the Devil will not torment you enough, except you do ſupererogate of him by being more wicked than you had any temptation to be, that ſo you may have a double portion in Hell? Could you find out no other way of Damning your ſelves but by ſinning directly againſt that precious blood and wounds of the Son of God, by which others are ſaved? Do you thus perform your Baptiſmal Covenant, whereby you ſtand ingaged to renounce the Devil and all his works, and to fight faithfully under Chriſts Banner all your dayes? What aileth you, ye blind wretches? Are you in ſuch haſt to be with your everlaſting companions, the Devils and the Damned, that you will needs haſten your Judgment, and bring on your Damnation with a ſwifter pace? Are you now inuring your ſelves to the language of Hell, and the infernal Tophet, that you may not have it to learn when you come thither? Poor Wretches, what will become of you? how ſoon to your ſorrow will your imprecations fall on your heads? The Devil whom you have ſo often wiſhed might fetch you, ſtands eagerly waiting for his commiſſion to do it, and then you ſhall know to your coſt, whether Gods threatnings denounced in his word againſt ſwearers were meer ſcar-crows, and whether Miniſters made more ado than needs in their faithful and compaſſionate warnings of you, and whether all they were fools and cowards that feared God, and durſt not ſin againſt him at the ſame dreadful rate that you did. I know very well, that whoever ſhall now go about to ſtop you in your carreer of ſinning, and (though with never ſo much tenderneſs) ſhall labour to ſhew you the evil and danger of your courſe, ſhall preſently (in all likelihood) have the Fanatick or hypocrite thrown in his face. But ſay what you will, there are none ſo truly mad, as thoſe that are wicked and ungodly; nor any in the world groſſer Hypocrites than they that under a Chriſtian name live a Heatheniſh and Paganiſh life. And tell me (I pray you) whether you would not think that Dog to be mad that you ſaw flye in his Maſters face that kept him? and are you then any thing ſhort of mad men that dare thus impudently, and daringly defie your Creator? 'Tis the obſervation of Livy the Roman Hiſtorian that when the deſtruction of a Perſon or Nation is deſtined, then the wholſom warnings both of God and Man are ſet at naught. You may go on, if you pleaſe, and deſpiſe your reprovers, but when you have done laughing at them, read theſe Scriptures and laugh if you can, Prov. 29.1. He that being often reproved, hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy, 1 Sam. 2.25. 'Tis ſaid of Eli's Sons they hearkned not unto the voice of their Father, becauſe the Lord would ſlay them. But O the blindneſs of thoſe whom the God of this world hath blinded! Theſe wretched ſinners, as if ſwearing were not ſufficient to ſink them deep enough into Hell, and curſing alſo to it, which whoever frequently uſe, have a peculiar brand in the Scripture ſet upon them to be deſperately wicked, Pſal. 10.4, 7. The wicked through the pride of his countenance will not ſeek after God: His mouth is full of curſing, &c. How ready are theſe deſperate wretches, if they be but croſſed by a ſervant, or a beaſt, in their buſineſs, or recreations, to fall a blaſpheming, and curſing, wiſhing the plague of God, or ſome other dreadful evil may fall on ſuch or ſuch. As if every time they are angry or any thing diſpleaſeth them, the great God of Heaven and Earth muſt inſtantly be at their beck, and in all haſt come down to avenge their quarrel, and ſerve their malice. But the wickedneſs of theſe men is ſo tranſcendent that I ſhall ſay no more to them now but leave them to conſider, when they are beſt at leiſure, that dreadful place, Pſal. 109.17, 18, 19. As he loved curſing ſo let it come unto him: as he delighted not in bleſſing ſo let it be far from him. As he cloathed himſelf with curſing like as with a garment, ſo let it come into his bowels like water, and like oyl into his bones.
6. Having now done with the Arguments and Reaſons which ſufficiently demonſtrate the heinouſneſs of this ſin, I come in the next place to anſwer theſe vain pretences and excuſes which cuſtomary ſwearers uſe to make for themſelves.
1. They are apt to plead that they have been long uſed to it, and have got a habit and cuſtom of it, which now they cannot eaſily leave. To which I anſwer that this is a very irrational plea. For he that is an habitual ſinner is far more abominable in the ſight of God than he that ſins only upon a particular temptation or provocation. Would any man think this a good plea for a Thief to make at the Bar; My Lord, I have been ſo long uſed to thieving and ſtealing even from my youth, and am now ſo accuſtomed to it, that I cannot leave it. Is not this a ſtrong reaſon why he ſhould not be ſpared, but the more ſpeedily ſent to the Gallows? And moreover the truth is, this is a very vain pretence. For thoſe that have been long accuſtomed to ſwearing can and do ordinarily forbear it, when they are in the preſence of grave and ſerious perſons, whom they do reverence and reſpect. Confident I am, were it made High Treaſon againſt the King, as it is againſt the King of Heaven, profanely and cuſtomarily to ſwear and curſe, it would be left and forborn. For the will hath a deſpotick and commanding power over the tongue as well as other members of the body, and can reſtrain it if it pleaſe; and therefore it is a very vain excuſe for any to ſay they cannot leave it.
2. Some will ſay, they had not ſworn if they had not been provoked to it. For anſwer to that, let ſuch perſons conſider, that the provocations they ſpeak of would be ineffectual and not prevail upon them, if their hearts were not very corrupt; For how many good and gracious perſons meet with great, and perhaps greater provocations than theſe men meet with, who yet are never provoked to ſwear or curſe or do any thing like unto it. If therefore there were not a naughty heart within, accuſtomed to ſin, the outward temptation would not ſo prevail.
3. Some will plead, they ſhall not be believed except they ſwear. To which I anſwer, no wiſe man will believe a man the more, but rather the leſs for his ſwearing. For he that makes not conſcience of one ſin, in all likelihood will not of another, when he ſees it is for his outward advantage to commit it. There is no reaſon to think that man will ſtick to lye who ſticks not to ſwear: And if ſuch perſons who do uſually ſwear, do indeed believe in God, why do they not obey him, who forbids them to ſwear. if they do not, why ſhould we believe them, when they ſwear by God.
4. Some ſwearers will ſay, they mean no harm by it. For anſwer to that, let them conſider whether any Prince in the World will allow a Subject of his to uſe his tongue as he pleaſes, to his diſhonour, and put it up, becauſe the man ſayes he means no harm by it. Much leſs will the King of Heaven bear with their audacious profaning of his name upon pretence that thou intendeſt no harm. Such as a mans tongue is, ſuch is the man. For as our Saviour ſaith. Matth. 12.34, 35. An evil man out of the evil treaſure of his heart bringeth forth evil things, and a good man out of the good treaſure of his heart bringeth forth good things: for out of the abundance of the heart the mouth ſpeaketh.
5. Some will ſay they ſwear but ſmall oaths, viz. By the Virgin Mary or (as we uſually abbreviate it) yes Marry; or by their head, or by the ligh, &c. To which I anſwer, that we are not to think any ſin ſmall which we willingly commit, ſeeing the wages of the leaſt ſin is death. And further, we are to conſider that ſwearing (when duly called to it) is an act of worſhip which we ow to God, and we ought to ſwear by his name only; and that only in weighty caſes as we have ſhewed before, from Deut. 6.13. And therefore the Prophet ſharply reproves thoſe who ſwear by the ſin (meaning the Idol) of Samaria, Amos 8.14. And that is a terrible place, Jer. 5.7. where God ſayes. How ſhall I pardon them for this? their Children have forſaken me, and ſworn by them that are no gods. Remember therefore, that when you ſwear by the creatures, you are guilty of Idolatry, in communicating that to a creature which belongs to God only, viz. omniſcience, omnipreſence, &c. And if you ſwear by the name of God ordinarily, by making it common you pollute and profane it, contrary to Gods expreſs command, Levit. 22.32. You ſhall not pollute my holy name, but I will be hallowed among the Children of Iſrael. And ſo much by way of anſwer to the vain excuſes of cuſtomary ſwearers.
7. I come now in the laſt place to give ſome directions and means for the avoiding of this ſin.
1. Take heed of inordinate anger, and impatience which uſually hurries people into a regardleſneſs of the duty they owe to God, and tranſports them into a kind of rage and phrenſie, that they ſcarce know what they ſay.
2. Take heed of pride, and a vain and fooliſh affectation to be approved and applauded by wicked men. There are ſome who take a pride in ſwearing, and think it a piece of bravery and gallantry to rap out damnable oaths. But there is no man of reaſon or religion, that will not think them fools for ſo doing.
3. Take heed of greedy covetouſneſs. For many men ou… of an inordinate deſire of lucre and gain in their ordinary dealing, to countenance a profitable Lye, will add an oath to it. They will exceſſively commend the goods and commodities they are to ſell, and if they find people difficult to believe them, they will not ſtick to ſwear to it, when many times they know, and poſſibly afterwards will bragg how they cheated their neighbour. 'Tis true, there are ſome who will not ſwear, yet will lye; but there are but few of thoſe who uſually ſwear, that make any conſcience of lying.
4. Take heed of earneſt aſſeverations, and proteſtations ſuch as theſe, as I hope to be ſaved; As I live, which ſome hold to be a formal Oath, and the Oath that God himſelf ſwears by, As I am a Chriſtian; I proteſt before God; (which if ſeriouſly uttered, I make no queſtion but is an Oath) I vow to God, &c. Remember what our Saviour ſayes, let your commuication be yea, yea, nay, nay, for what is more then this cometh of the evil one. Take heed alſo of ſuch forms of words as many uſe, as Faith and troth, which are I ſuppoſe the abbreviations of by my faith, and by my truth. For an upright and ſincere Chriſtian ſhould abſtain from thoſe things that are male-colorata (as one ſayes) which have a great ſhew and appearance of evil in them, as ſuch words as theſe (ſo uſed) have, and which miniſter occaſion of ſcandal and offence to very ſerious and pious perſons.
5. Shun the company as much as poſſibly you can, of cuſtomary ſwearers, becauſe our corrupt nature is eaſily infected. As civil men living among barbarous people, quickly loſe the purity of their own language, and have their ſpeech corrupted with the barbariſms that are daily ſounding in their ears; ſo they that live among conſtant ſwearers, are very apt (if they be not very watchful) to be infected with this vice.
6. Meditate often on the dreadful judgments which God hath threatned againſt ſuch ſinners, Zech. 5.3. Every one that ſweareth ſhall be cut off, &c. And Deut. 28.58, 59. God threatens that thoſe that do not fear his glorious and dreadful name, he will make their plagues wonderful. Cuſtomary ſwearing brands the ſwearer with the black mark of a profane perſon, and expoſes him to the wrath and curſe of God.
7. When thou art called to take an Oath whether aſsertory or promiſſory, go about it with that deliberation, ſeriouſneſs and reverence which is ſuitable to the Divine Majeſty, whom thou calleſt to witneſs. Upon an Oath credit is given, becauſe a man can go no higher than to appeal unto God; and 'tis ſuppoſed, that no man that underſtands himſelf, would knowingly and willingly draw down the wrath and diſpleaſure of God upon himſelf. And therefore ſome of the more civilized Heathens abhorred the ſin of perjury. One of them being importuned by his friends to take a falſe Oath for his advantage, told him, he would be his friend uſque ad aras and no further; meaning that no friendſhip ſhould make him ſwear a falſe Oath upon the Altar for him. And if Heathens have been ſo conſcious, how much more ſhould thoſe that call themſelves Chriſtians take heed of offending in this kind? And therefore in aſſertory Oaths they ſhould affirm nothing but either as they know, or as they believe, and that plainly without equivocation or mental reſervation, which fruſtrate the very end of an Oath, which is to give ſatisfaction in a doubtful matter; And who would reſt ſatisfied with anothers Oath, if he knew it were not to be underſtood according to the uſual ſignification of the words, but according to the ſecret meaning of the ſwearer, which is to him unknown? So likewiſe in promiſſory Oaths, they ſhould be careful not to oblige themſelves to any thing but what is juſt and fit to be done, and within their power to perform; and they ſhould conſider likewiſe what is the true and main intent and meaning of that they engage themſelves to, and accordingly endeavour faithfully to perform it. For ratio legis eſt anima legis & ratio ſtatute eſt ſtatutum, as the learned ſpeak.
8. Pray to God earneſtly to plant his fear in thy heart, and then thou wilt fear offending againſt him in this or any other kind. And keep a conſtant watch over thy tongue, and take heed of offending with that member, which in many careleſs Chriſtians is the inſtrument of much ſin and evil. A Righteous man feareth an Oath. Eccleſ. 9.2.