Sermons on Various Subjects Volume 1, Sermon 9
SERMON IX.
The Heinous Sin of Profane Curſing and Swearing.
MATTH. V. 34.
But I ſay unto you, Swear not at all.
AMONG the many heinous Sins for which this Nation is grown infamous, perhaps there is no one more crying, but withal more common, than the abominable Cuſtom of profane Swearing and Curſing. Our Streets abound with Perſons of all Degrees and Qualities, who are continually provoking the Holy One of Iſrael to Anger, by their deteſtable Oaths and Blaſphemies: And our very Children, out of whoſe Mouths, the Pſalmiſt obſerves in his Days, was perfected Praiſe, are now grown remarkable for the quite oppoſite ill Quality of Curſing and Swearing. This cannot but be a melancholly Proſpect for every ſincere and honeſt Miniſter of JESUS CHRIST, to view his Fellow Chriſtians in; and ſuch as will put him on contriving ſome Means to prevent the ſpreading at leaſt of ſo growing an Evil; knowing that the LORD (without Repentance) will aſſuredly viſit for theſe Things. But alas! what can he do? Public Animadverſions are ſo neglected amongſt us, that where ſhall we find a common Swearer puniſhed as the Laws direct? And as for private Admonition, Men are now ſo hardened through the Deceitfulneſs of Sin, that to give them ſober and pious Advice, and to ſhew them the Evil of their Doings, is but like caſting Pearls before Swine, they only turn again and rent you. Since Matters then are come to this Paſs, all that we can do is this, that as we are appointed Watchmen and Ambaſſadors of the LORD, it is our Duty from Time to Time to ſhew the People their Tranſgreſſion, and warn them of their Sin; ſo that whether they will hear, or whether they will forbear, we however may deliver our own Souls. That I therefore may diſcharge my Duty in this Particular, give me Leave, in the Name of GOD, humbly to offer to your moſt ſerious Conſideration, ſome few Obſervations on the Words of the Text, in order to ſhew the Heinouſneſs of profane Curſing and Swearing.
But before I proceed directly to the Proſe…ution of this Point, it will be proper to clear this Precept of our LORD from a Miſinterpretation that has been put on it by a Set of Men, who heedleſly infer from hence, that our Saviour prohibits Swearing before a Magiſtrate, when required on a ſolemn and proper Occaſion. But that all Swearing is not abſolutely unlawful for a Chriſtian, is evident from the Writings of St. Paul, whom we often find upon ſome ſolemn Occaſions uſing ſeveral Forms of Imprecation and Swearing, as, I call GOD to Witneſs,—GOD is my Judge,—By your rejoicing in CHRIST JESUS, and ſuch like. And that our Saviour does by no Means forbid Swearing before a Magiſtrate, in the Words now before us, is plain, if we conſider the Scope and Deſign he had in View, when he gave his Diſciples this Command. Permit me to obſerve to you then, that our Bleſſed Maſter had ſet himſelf, from the 27th Verſe of this Chapter, out of which the Text is taken, to vindicate and clear the Moral Law from the corrupt Gloſſes and Miſconſtruction of the Phariſees, who then ſate in Moſes's Chair, but were notoriouſly faulty in adhering too cloſely to the literal Expreſſion of the Law, without ever conſidering the due Extent and ſpiritual Meaning of it. Accordingly they imagined, that becauſe GOD had ſaid, Thou ſhalt not commit Adultery, that therefore, ſuppoſing a Perſon was not guilty of the very Act of Adultery, he was not chargeable with the Breach of the Seventh Commandment. And likewiſe in the Matter of Swearing, becauſe GOD had forbidden his People in the Books of Exodus and Deuteronomy, to take his Name in vain, or to Swear falſely by his Name; they therefore judged it lawful to Swear by any Creature in common Diſcourſe, ſuppoſing they did not directly mention the Name of GOD. Our Bleſſed Saviour therefore in the Words now before us, rectifies this their Miſtake about Swearing, as he had done in the Verſes immediately foregoing that concerning Adultery, and tells the People, that whatever Allowances the Phariſees might give to ſwear by any Creature, yet he pronounced it abſolutely unlawful for any of his Followers to do ſo. You have heard, ſays he, that it has been ſaid by them of old Time (namely by the Phariſees and Teachers of the Jewiſh Law) Thou ſhalt not forſwear thyſelf, but perform unto the LORD thine Oaths: But I ſay unto you, (I who am appointed by the Father to be the great Prophet and true Law-giver of his Church) Swear not at all, in your common Converſation neither by Heaven, for it is GOD's Throne; and therefore to ſwear by That, is to ſwear by Him that ſits thereon; neither by the Earth, for it is his Foot-ſtool; nor by Jeruſalem, for it is the City of the Great King; neither ſhalt thou ſwear by thy Head, becauſe thou canſt not make one Hair white or black: But let your Communications (which plainly ſhews that CHRIST is here ſpeaking of Swearing, not before a Magiſtrate, but in common Converſation, let your Communications) ſays he, be Yea, yea; Nay, nay, a ſtrong Affirmation or Negation at the moſt; for whatever is more than this cometh of Evil; that is, cometh from an evil Principle, from the Evil One, the Devil, the Author of all Evil.
Which by the Way, methinks, ſhould be a Caution to all ſuch Perſons, who, though not guilty of Swearing in the groſs Senſe of the Word, yet atteſt the Truth of what they are ſpeaking of, though ever ſo trifling, by ſaying, Upon my Life,—As I live,—By my Faith,—By the Heavens, and ſuch like: Which Expreſſions, however harmleſs and innocent they may be eſteemed by ſome ſorts of People, yet are the very Oaths which our Bleſſed LORD condemns in the Words immediately following the Text; and Perſons who uſe ſuch unwarrantable Forms of ſpeaking, muſt expect to be convicted and condemned as Swearers, at our Saviour's ſecond Coming to judge the World.
But to return: It appears then from the whole Tenor of our Saviour's Diſcourſe, that in the Words of the Text he does by no Means diſannul or forbid Swearing before a Magiſtrate (which, as might eaſily be ſhewn, is both lawful and neceſſary) but only profane Swearing in common Converſation; the Heinouſneſs and Sinfulneſs of which I come now, as was above propoſed, more immediately to lay before you.
And here, not to mention that it is a direct Breach of our Bleſſed Maſter's and great Lawgiver's Command in the Words of the Text, as likewiſe of the T…rd Commandment, wherein GOD poſitively de…res, he will not hold him guiltleſs (that is, will aſſuredly puniſh him) that taketh his Name in vain: Not to mention that it is the greateſt Abuſe of that noble Faculty of Speech, whereby we are diſtinguiſhed from the Brute Creation; and the great Hazard the common Swearer runs, of being perjured ſome Time or other: Not to mention thoſe Reaſons againſt it, I ſay, which of themſelves would abundantly prove the Folly and Sinfulneſs of Swearing:— I ſhall, at this Time, content myſelf with inſtancing in four Particulars, which highly aggravate the Crime of profane Swearing; and thoſe are ſuch as follow.
I. Firſt, Becauſe there is no Temptation in Nature to this Sin, nor does the Commiſſion of it afford the Offender the leaſt Pleaſure or Satisfaction.
II. Secondly, Becauſe it is a Sin which may be ſo often repeated.
III. Thirdly, Becauſe it hardens Infidels againſt the Chriſtian Religion, and muſt give great Offence, and occaſion much Sorrow and Concern to every true Diſciple of JESUS CHRIST.
IV. Fourthly, Becauſe it is an Extremity of Sin, which can only be matched in Hell.
I. The Firſt Reaſon then, why Swearing in common Converſation is ſo heinous in GOD's Sight, and why we ſhould not ſwear at all, is, becauſe it has no Temptation in Nature; nor does the Commiſſion of it, unleſs a Man be a Devil incarnate, afford the Offender the leaſt Pleaſure or Satisfaction.
Now here, I preſume, we may lay it down as a Maxim univerſally agreed on, that the Guilt of any Crime is increaſed or leſſened in Proportion to the Weakneſs or Strength of the Temptation by which a Perſon is carried out to the Commiſſion of it. It was this Conſideration that extenuated and diminiſhed the Guilt of Saul's taking upon him to offer Sacrifice before the Prophet Samuel came, and of Uzza's touching the Ark, becauſe it was in Danger of falling: As, on the contrary, what ſo highly aggravated the Diſobedience of our firſt Parents and Lot's Wife, was, becauſe the former had ſo little Reaſon to eat the forbidden Fruit, and the latter ſo ſmall a Temptation to look back on Sodom.
And now if this be granted, ſurely the common Swearer muſt of all Sinners be the moſt without Excuſe, ſince there is no Manner of Temptation in Nature to the Commiſſion of his Crime. In moſt of the other Commands, Perſons perhaps may plead the Force of Natural Inclination in Excuſe for the Breach of them: One, for Inſtance, may alledge his ſtrong Propenſity to Anger, to excuſe his breaking of the Sixth: Another, his Proneneſs to Luſt, for his Violation of the Seventh. But now ſurely the common Swearer has nothing of this kind to urge in his Behalf: For though he may have a natural Inclination to this or that Crime, yet no Man, it is to be preſumed, can ſay, he is born of a ſwearing Conſtitution.
But farther, as there is no Temptation to it, ſo there is no Pleaſure or Profit to be reaped from the Commiſſion of it. Ask the Drunkard why he riſes up early to follow ſtrong Drink, and he will tell you, becauſe it affords his ſenſual Appetite ſome kind of Pleaſure and Gratification, though it be no higher an one than that of a Brute. Enquire of the covetous Worldling, why he defrauds and over-reaches his Neighbour, and he has an Anſwer ready,—To enrich himſelf, and to lay up Goods for many Years. But it muſt certainly puzzle the profane Swearer himſelf, to inform you what Pleaſure he reaps from Swearing: For alas! it is a fruitleſs, taſteleſs Thing, that he ſells his Soul for. But indeed he does not ſell it at all: In this Caſe he prodigally gives it away (without Repentance) to the Devil; and parts with a bleſſed Eternity, and runs into everlaſting Torment, merely for nothing!
II. But Secondly, what increaſes the Heinouſneſs of profane Swearing, is, that it is a Sin which may ſo often be repeated.
This is another Conſideration which always ſerves to leſſen or increaſe the Guilt and Malignity of any Sin. It was ſome Excuſe for the Drunkenneſs of Noah, and the Adultery of David, that they committed theſe Crimes but once: As, on the contrary, of the Patriarch Abraham's Diſtruſt of GOD, that he repeated the Diſſembling of Sarah to be his Wife two ſeveral Times. And if this be admitted as an Aggravation of other Perſons Crimes, ſurely much more ſo of the Guilt of common Swearing, becauſe it is a Sin which may be and is for the generality often repeated. In many other groſs Sins it cannot be ſo: If a Man be overcome in Drink, there muſt be a conſiderable Time e'er he can recover his Debauch, and return to his Cups again: Or if he be accuſtomed to profane the Sabbath, he cannot do it every Day, but only one in ſeven. But alas! the profane Swearer is ready for another Oath almoſt before the Sound of the firſt is out of our Ears: Yea, ſome double and treble them in one Sentence, even ſo as to confound the Senſe of what they ſay, by an horrid Din of Blaſphemy! Now if the great and terrible Jehovah has expreſly declared that he will not hold him guiltleſs, that is, will aſſuredly puniſh him, that taketh his Name but once in vain: What a vaſt Heap of theſe heinous Sins lies at every common Swearer's Door! It would be apt to ſink him into an intolerable Deſpair, did he but ſee the whole Sum of them. And Oh! what a …eared Conſcience muſt that Wretch have, that does not feel this prodigious Weight!
III. But Thirdly, what makes the Sin of profane Swearing appear yet more exceeding ſinful, is, that it hardens Infidels againſt the Chriſtian Religion.
It is the Apoſtle St. Peter's Advice to the married Perſons of his Time, that they ſhould walk as became the Goſpel of CHRIST, that thoſe that were without, might be won to embrace the Chriſtian Religion, by ſeeing and obſerving their pious Converſation coupled together with Fear. And what the Apoſtle preſſes on married Perſons we find elſewhere enjoined each particular Member of the Church. Accordingly we are commanded by our Bleſſed LORD to let our Light ſo ſhine before Men, that they may ſee our good Works, and glorify our Father which is in Heaven: And the Apoſtle St. Paul bids us walk circumſpectly towards them that are without, redeeming the Time, that is embracing all Opportunities to do them good, becauſe the Days are evil. But alas! in what a direct Contradiction does the profane Swearer live to this and ſuch Precepts, who inſtead of gaining Proſelytes to CHRIST from the unbelieving Part of the World, does all he can to oppoſe it! For how can it be expected, that Infidels ſhould honour our GOD, when Chriſtians themſelves deſpiſe him; or that any ſhould embrace our Religion, when Profeſſors of it themſelves make ſo light of one of its ſtricteſt Commands? No, to our Grief and Shame be it ſpoken, it is by reaſon of ſuch Impieties as theſe that our holy Religion (the beſt and pureſt in itſelf) is become a By word among the Heathen; that the ſacred Authority of the Holy JESUS and his Doctrine is deſpiſed; and GOD's Name, as it is written, blaſphemed among the Gentiles.
Theſe cannot but be ſad Blocks and Offences in the Way of our Brethren's Converſion: But woe be to thoſe Men by whom ſuch Offences come: We may ſay of them, as our bleſſed LORD did of Judas, It had been better for ſuch Men that they had never been born: Or, as he threatens in another Place, It ſhall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for ſuch Sinners.
But this is not all; as prophane Swearing muſt undoubtedly harden thoſe in their Infidelity that are without, ſo muſt it no leſs grieve and give great Offence to thoſe honeſt and ſincere Perſons that are within the Church. We hear of David's complaining and crying out, Woe is me that I am conſtrained to dwell with Meſech, and to have my Habitation amongſt the Tents of Kedar: That is, that he was obliged to live and converſe with a People exceedingly wicked and profane. And St. Peter tells us, that Lot's righteous Soul was grieved day by day, whilſt he ſaw and obſerved the ungodly Converſation of the Wicked. And no doubt it was one great Part of our bleſſed Maſter's Sufferings whilſt on Earth, that he was compelled to converſe with a wicked and perverſe Generation, and to hear his heavenly Father's ſacred Name profaned and ſcoffed at by unrighteous and wicked Men. And ſurely it cannot but pierce the Heart of every true and ſincere Chriſtian, of every one that does in any Meaſure partake of the Spirit of his Maſter, to hear the Multitude of Oaths and Curſes which proceed daily and hourly out of the Mouths of many People, and thoſe too whoſe liberal Education and ſeeming Regard for the Welfare of Religion, one would think, ſhould teach them a more becoming Behaviour. To hear the great and terrible Name of GOD polluted by Men, which is adored by Angels; and to conſider how often that ſacred Name is profaned in common Diſcourſe, which we are not worthy to mention in our Prayers: This, I ſay, cannot but make each of them cry out with holy David, Woe is me that I am conſtrained to dwell with Meſech, and to have my Habitation amongſt the Tents of Kedar. And though the blaſphemous and profane Diſcourſes of others will not be imputed to ſincere Perſons for Sin, ſo long as they have no Fellowſhip with ſuch helliſh Fruits of Darkneſs, but rather reprove them; nay, rather will be imputed to them for Righteouſneſs, for thus lamenting the Wickedneſs of Sion: yet it will greatly enhance the preſent Guilt, and ſadly increaſe the future Puniſhment of every profane Swearer, by whom ſuch Offences come. For if, as our Saviour tells us, it had been better for a Man to have a Mill-ſtone tied about his Neck, than that he ſhould offend one of his little ones, that is, the weakeſt of his Diſciples, how much ſorer Puniſhment will they be thought worthy of, who not only cauſe GOD's Name to be blaſphemed among the Gentiles, and the Religion of our dear Redeemer to be abhorred; but who make his Saints to weep and mourn, and vex their righteous Souls from day to day, by their ungodly, profane and blaſphemous Converſation? Surely as GOD will put the Tears of one into his Bottle, and recompenſe them with eternal Glory at the great Day of Retribution, ſo it will be juſt in him to puniſh the other with eternal Sorrow for all their ungodly and hard Speeches, and caſt them into a Lake of Fire and Brimſtone, where they ſhall be glad of a Drop of Water to cool thoſe Tongues with which they have ſo often blaſphemed the LORD of Hoſts, and grieved the People of our GOD.
IV. But it is Time for me to proceed to give my Fourth and laſt Reaſon, why common Swearing is ſo exceeding ſinful. And that is, becauſe it is ſuch an Extremity of Sin, that can only be matched in Hell, where all are deſperate, and without Hope of Mercy.
The damned Devils and damned Souls of Men in Hell, may be ſuppoſed to rave and blaſpheme in their Torments, becauſe they know that the Chains wherein they are held can never be knocked off: But for Men that ſwim in the River of GOD's Goodneſs, whoſe Mercies are renewed to them every Morning, and who are viſited with freſh Tokens of his infinite unmerited Loving-kindneſs every Moment: For theſe favourite Creatures to ſet their Mouths againſt Heaven, and to blaſpheme a gracious, patient, all-bountiful GOD ▪ is a Height of Sin which exceeds the Blackneſs and Impiety of Devils and Hell itſelf.
And now, after what has been here offered, to ſhew the Heinouſneſs of profane Curſing and Swearing in common Converſation, may I not very juſtly addreſs myſelf to you in the Words of the Text, Therefore I ſay unto you, ſwear not at all; ſince it is a Sin that has no Temptation in Nature, nor brings any Pleaſure or Profit to the Committer of it; ſince it hardens Infidels in their Infidelity, and affords ſad Cauſes of Grief and Lamentation to every honeſt Chriſtian; ſince it is a Sin that generally grows into a Habit; and laſtly, ſuch a Sin that can only be matched in Hell.
1. And firſt then, if theſe Things be ſo, and the Sin of profane Swearing, as hath been in ſome Meaſure ſhewn, is ſo exceeding ſinful, what ſhall we ſay to ſuch unhappy Men, who think it not only allowable, but faſhionable and polite, to take the Name of GOD in vain; who imagine that Swearing makes them look big among their Companions, and really think it a Piece of Honour to abound in it? But alas! little do they think that ſuch a Behaviour argues the greateſt Degeneracy of Mind and Fool-hardineſs that can poſſibly be thought of: For what can be more baſe than one Hour to pretend to adore GOD in publick Worſhip, and the very next Moment to blaſpheme his Name: Indeed ſuch a Behaviour from Perſons who deny the Being of a GOD (if any ſuch Fools there be) is not altogether ſo much to be wondered at: But for Men, who not only ſubſcribe to the Belief of a Deity, but likewiſe acknowledge him to be a GOD of infinite Majeſty and Power; for ſuch Men, I ſay, to blaſpheme his holy Name by profane Curſing and Swearing, and at the ſame Time confeſs, that this very GOD has expreſsly declared He will not hold him guiltleſs, that is, will certainly and eternally puniſh (without Repentance) him that taketh his Name in vain; is ſuch an Inſtance of Fool-hardineſs as well as Baſeneſs, that can ſcarcely be parallel'd. This is what they preſume not to do in other Caſes of leſs Danger: They dare not revile a General at the Head of his Army, nor rouſe a ſleeping Lion when within reach of his Paw. And is the Almighty GOD, the Great JEHOVAH, the Everlaſting King, who can conſume them by the Breath of his Noſtrils, and frown them to Hell in an Inſtant; is He, I ſay, the only contemptible Being in their Account that may be provoked without Fear, and offended without Puniſhment? No, though GOD bear long, he will not bear always: Time will come, and that too perhaps much ſooner than ſuch Perſons may expect, when GOD will vindicate his injured Honour, when he will lay bare his Almighty Arm, and make thoſe Wretches feel the eternal Smart of his Juſtice, whoſe Power and Name they have ſo often vilified and blaſphemed. Alas! what will become of all their Bravery then? Will they then wantonly ſport with the Name of their Maker, and call upon the King of all the Earth to damn them any more in Jeſt? No, their Note will then be changed; indeed they ſhall call, but, alas! it will be for the Rocks to fall on them, and the Hills to cover them from the Wrath of him that ſitteth upon the Throne, and from the Lamb forever. It is true, Time was when they prayed, though without Thought perhaps, for Damnation both for themſelves and others: And now they will find their Prayers anſwered.—They delighted in Curſing, therefore ſhall it happen unto them; they loved not Bleſſing, therefore ſhall it be far from them; they cloathed themſelves with Curſing like as with a Garment, and it ſhall come into their Bowels like Water, and like Oil into their Bones.
2. But farther, if the Sin of Swearing is ſo exceeding heinous and withal ſo common, then it is every particular Perſon's Duty, eſpecially thoſe that are in Authority, to do their utmoſt towards diſcountenancing and ſuppreſſing ſo malignant a Crime. The Duty we owe both to GOD and our Neighbour requires this at our Hands▪ By the one we are obliged to aſſert our Maker's Honour; by the other to prevent our Neighbour's Ruin: Not to mention that it is the greateſt Proof we can give of our undiſſembled Love to our Maſter, and is but doing as we would be done by, and as we ourſelves act in Caſes of leſſer Conſequence. Were we to hear either our own or our Friend's good Name vilified and traduced, we ſhould think it our bounden Duty to vindicate the wronged Reputation of each: And ſhall the great, terrible and holy Name of our beſt and only Friend, our King, our Father, nay our GOD: Shall this, I ſay, be daily, nay every Moment defied and blaſphemed; and will no one dare to ſtand up in Defence of his Honour and Holineſs? Be aſtoniſhed, O Heavens, at this! No, let us ſcorn all ſuch baſe and treacherous Treatment: Let us, for once at leaſt, reſolve to ſupport the Cauſe of Religion, and with a becoming prudent Courage manifeſt our Zeal for the Honour of the LORD of Hoſts. Men in Authority have double the Advantages of ordinary Chriſtians: Their very Office ſhews they are intended for the Puniſhment of Evil Doers: And ſuch is the Degeneracy of Mankind, that the generality of them will be more influenced by the Power of Perſons in Authority, than by the moſt laboured Exhortations from the Pulpit. To ſuch therefore▪ if there are any here preſent, I humbly addreſs myſelf, beſeeching them in the Name of our Lord JESUS CHRIST, to do their utmoſt to put a ſtop to, and reſtrain profane Curſing and Swearing. And though it muſt be confeſſed that this is a Work which requires a great deal of Courage and Pains, yet they would do well to conſider it is for GOD they undertake it, who certainly will ſupport and bear them out in a due Execution of their Office here, and reward them with an exceeding and eternal Weight of Glory hereafter. But it is Time to draw towards a Concluſion.
3. Let me therefore once more addreſs myſelf to every Perſon here preſent, in the Name of our Lord JESUS CHRIST; and if any amongſt them have been any way guilty of this notorious Sin of Swearing, let me intreat them by all that is near and dear to them, that they would neither give the Magiſtrate the Trouble to puniſh, nor their Friends any Reaſon for the future to warn them againſt committing the Crime; but keep a conſtant and careful Watch over the Door of their Lips, and withal implore the Divine Aſſiſtance (without which all is nothing) that they offend no more ſo ſcandalouſly with their Tongues. Let them ſeriouſly lay to Heart what with great Plainneſs and Simplicity has here been delivered: And if they have any Regard for themſelves as Men, or their Reputation as Chriſtians; if they would not be a publick Scandal to their Profeſſion, or a Grief to all that know or converſe with them: In ſhort, if they would not be Devils Incarnate here, and provoke GOD to puniſh them eternally hereafter,—I ſay unto them in the Name of our Lord JESUS CHRIST, Swear not at all.