The Heinous Sin of Profane Cursing and Swearing.
MATTHEW 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 melancholy prospect, for every sincere and honest
minister of JESUS CHRIST, to view his fellow-creatures 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 we seldom
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 rend you.” Since matters then are come to this pass, all
that we can do is, 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 prosecution of this point,
it will be proper to clear this precept of our LORD from a
misrepresentation that has been put on it by some, who 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, 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 the 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 sat 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, 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, 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
communication be yea, yea; nay, nay, (a strong affirmation or negation
at the most); for whatsoever 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, more immediately to lay before you.
And here, not to mention that it is a direct breach of our blessed
master’s and great law-giver’s command in the words of the text, as
likewise of the third commandment, wherein GOD positively declares, “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; or the great hazard the common swearer runs, of being
perjured some time or other: not to mention those reasons against it,
which of themselves would abundantly prove the folly and sinfulness
of swearing: I shall at this time content myself with instancing 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 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 of _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 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 with 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 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 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
ere 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 O what a seared
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 _Peter_’s advice to the married persons of his time,
that they should walk as became the gospel of CHRIST, that those who
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
on 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 _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-like
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 stumbling-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 profane 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;” 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 the
one into his bottle, 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 public 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 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, but will certainly and eternally punish (without repentance)
him that taketh his name in vain; is such an instance of foolhardiness,
as well as baseness, that can scarcely be paralleled. 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 rouze 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 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:
the 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 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 for ever.”
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: and it 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 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
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
refrain 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
entreat 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 public
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.”