"But above all things, my brethren, swear not."
St. James v. 12.
Among other precepts of good life (directing the practice of virtue
and abstinence from sin) St. James doth insert this about swearing,
couched in expression denoting his great earnestness, and apt to
excite our special attention. Therein he doth not mean universally
to interdict the use of oaths, for that in some cases is not only
lawful, but very expedient, yea, needful, and required from us as a
duty; but that swearing which our Lord had expressly prohibited to
His disciples, and which thence, questionless, the brethren to whom
St. James did write did well understand themselves obliged to
forbear, having learned so in the first catechisms of Christian
institution; that is, needless and heedless swearing in ordinary
conversation, a practice then frequent in the world, both among Jews
and Gentiles; the which also, to the shame of our age, is now so
much in fashion, and with some men in vogue; the invoking God's
name, appealing to His testimony, and provoking His judgment upon
any slight occasion, in common talk, with vain incogitancy, or
profane boldness. From such practice the Holy Apostle exhorteth in
terms importing his great concernedness, and implying the matter to
be of highest importance; for, [Greek], saith he, "(Before all
things), my brethren, do not swear;" as if he did apprehend this sin
of all others to be one of the most heinous and pernicious. Could
he have said more? would he have said so much, if he had not
conceived the matter to be of exceeding weight and consequence? And
that it is so, I mean now, by God's help, to show you, by proposing
some considerations, whereby the heinous wickedness, together with
the monstrous folly, of such rash and vain swearing will appear; the
which being laid to heart will, I hope, effectually dissuade and
deter from it.
I. Let us consider the nature of an oath, and what we do when we
adventure to swear.
It is (as it is phrased in the Decalogue, and elsewhere in Holy
Scripture) an assuming the name of God, and applying it to our
purpose; to countenance and confirm what we say.
It is an invocation of God as a most faithful Witness, concerning
the truth of our words, or the sincerity of our meaning.
It is an appeal to God as a most upright Judge whether we do
prevaricate in asserting what we do not believe true, or in
promising what we are not firmly resolved to perform.
It is a formal engagement of God to be the Avenger of our
trespassing in violation of truth or faith.
It is a binding our souls with a most strict and solemn obligation,
to answer before God, and to undergo the issue of His judgment about
what we affirm or undertake.
Such an oath is represented to us in Holy Scripture.
Whence we may collect, that swearing doth require great modesty and
composedness of spirit, very serious consideration and solicitous
care, that we be not rude and saucy with God, in taking up His name,
and prostituting it to vile or mean uses; that we do not abuse or
debase His authority, by citing it to aver falsehoods or
impertinences; that we do not slight His venerable justice, by
rashly provoking it against us; that we do not precipitately throw
our souls into most dangerous snares and intricacies.
For let us reflect and consider: What a presumption is it without
due regard and reverence to lay hold on God's name; with unhallowed
breath to vent and toss that great and glorious, that most holy,
that reverend, that fearful and terrible name of the Lord our God,
the great Creator, the mighty Sovereign, the dreadful Judge of all
the world; that name which all heaven with profoundest submission
doth adore, which the angelical powers, the brightest and purest
Seraphim, without hiding their faces, and reverential horror, cannot
utter or hear; the very thought whereof should strike awe through
our hearts, the mention whereof would make any sober man to tremble?
[Greek], "For how," saith St. Chrysostom, "is it not absurd that a
servant should not dare to call his master by name, or bluntly and
ordinarily to mention him, yet that we slightly and contemptuously
should in our mouth toss about the Lord of angels?
"How is it not absurd, if we have a garment better than the rest,
that we forbear to use it continually, but in the most slight and
common way do wear the name of God?"
How grievous indecency is it, at every turn to summon our Maker, and
call down Almighty God from heaven, to attend our leisure, to vouch
our idle prattle, to second our giddy passions, to concern His
truth, His justice, His power in our trivial affairs!
What a wildness is it, to dally with that judgment upon which the
eternal doom of all creatures dependeth, at which the pillars of
heaven are astonished, which hurled down legions of angels from the
top of heaven and happiness into the bottomless dungeon: the which,
as grievous sinners, of all things we have most reason to dread; and
about which no sober man can otherwise think than did that great
king, the holy psalmist, who said, "My flesh trembleth for Thee, and
I am afraid of Thy judgments!"
How prodigious a madness is it, without any constraint or needful
cause, to incur so horrible a danger, to rush upon a curse; to defy
that vengeance, the least touch of breath whereof can dash us to
nothing, or thrust us down into extreme and endless woe?
Who can express the wretchedness of that folly, which so entangleth
us with inextricable knots, and enchaineth our souls so rashly with
desperate obligations?
Wherefore he that would but a little mind what he doeth when he
dareth to swear, what it is to meddle with the adorable name, the
venerable testimony, the formidable judgment, the terrible vengeance
of the Divine Majesty, into what a case he putteth himself, how
extreme hazard he runneth thereby, would assuredly have little heart
to swear, without greatest reason, and most urgent need; hardly
without trembling would he undertake the most necessary and solemn
oath; much cause would he see [Greek], to adore, to fear an oath:
which to do, the divine preacher maketh the character of a good man.
"As," saith he, "is the good, so is the sinner; and he that
sweareth, as he that feareth an oath."
In fine, even a heathen philosopher, considering the nature of an
oath, did conclude the unlawfulness thereof in such cases. For,
"seeing," saith he, "an oath doth call God for witness, and
proposeth Him for umpire and voucher of the things it saith;
therefore to induce God so upon occasion of human affairs, or, which
is all one, upon small and slight accounts, doth imply contempt of
Him: wherefore we ought wholly to shun swearing, except upon
occasions of highest necessity."
II. We may consider that swearing, agreeably to its nature, or
natural aptitude and tendency, is represented in Holy Scripture as a
special part of religious worship, or devotion towards God; in the
due performance whereof we do avow Him for the true God and Governor
of the world; we piously do acknowledge His principal attributes and
special prerogatives; His omnipresence and omniscience, extending
itself to our most inward thoughts, our secretest purposes, our
closest retirements; His watchful providence over all our actions,
affairs, and concerns; His faithful goodness, in favouring truth and
protecting right; His exact justice, in patronising sincerity, and
chastising perfidiousness; His being Supreme Lord over all persons,
and Judge paramount in all causes; His readiness in our need, upon
our humble imploration and reference, to undertake the arbitration
of matters controverted, and the care of administering justice, for
the maintenance of truth and right, of loyalty and fidelity, of
order and peace among men. Swearing does also intimate a pious
truth and confidence in God, as Aristotle observeth.
Such things a serious oath doth imply, to such purposes swearing
naturally serveth; and therefore to signify or effectuate them,
Divine institution hath devoted it.
God in goodness to such ends hath pleased to lend us His great name;
allowing us to cite Him for a witness, to have recourse to His bar,
to engage His justice and power, whenever the case deserveth and
requireth it, or when we cannot by other means well assure the
sincerity of our meaning, or secure the constancy of our
resolutions.
Yea, in such exigencies He doth exact this practice from us, as an
instance of our religious confidence in Him, and as a service
conducible to His glory. For it is a precept in His law, of moral
nature, and eternal obligation, "Thou shalt fear the Lord thy God;
Him shalt thou serve, and to Him shalt thou cleave, and shalt swear
by His name." It is the character of a religious man to swear with
due reverence and upright conscience. For, "The king," saith the
psalmist, "shall rejoice in God; every one that sweareth by Him
shall glory: but the mouth of them that speak lies shall be
stopped." It is a distinctive mark of God's people, according to
that of the prophet Jeremy, "And it shall come to pass, if they will
diligently learn the ways of my people, to swear by my name . . .
then shall they be built in the midst of my people." It is
predicted concerning the evangelical times, "Unto Me every knee
shall bow, every tongue shall swear:" and, "That he who blesseth
himself in the earth, shall bless himself by the God of Truth; and
he that sweareth in the earth, shall swear by the God of Truth."
As therefore all other acts of devotion, wherein immediate
application is made to the Divine Majesty, should never be performed
without most hearty intention, most serious consideration, most
lowly reverence; so neither should this grand one, wherein God is so
nearly touched, and His chief attributes so much concerned: the
which indeed doth involve both prayer and praise, doth require the
most devotional acts of faith and fear.
We therefore should so perform it as not to incur that reproof:
"This people draweth nigh unto me with their mouth, and honoureth me
with their lips, but their heart is far from me."
When we seem most formally to avow God, to confess His omniscience,
to confide in His justice, we should not really disregard Him, and
in effect signify that we do not think He doth know what we say, or
what we do.
If we do presume to offer this service, we should do it in the
manner appointed by himself, according to the conditions prescribed
in the prophet, "Thou shalt swear, the Lord liveth, in truth, in
judgment, and in righteousness:" in truth, taking heed that our
meaning be conformable to the sense of our words, and our words to
the verity of things; in judgment, having with careful deliberation
examined and weighed that which we assert or promise; in
righteousness, being satisfied in conscience that we do not therein
infringe any rule of piety toward God, of equity toward men, or
sobriety and discretion in regard to ourselves.
The cause of our swearing must be needful, or very expedient; the
design of it must be honest and useful to considerable purposes
(tending to God's honour, our neighbour's benefit, our own welfare);
the matter of it should be not only just and lawful, but worthy and
weighty; the manner ought to be grave and solemn, our mind being
framed to earnest attention, and endued with pious affections
suitable to the occasion.
Otherwise, if we do venture to swear, without due advice and care,
without much respect and awe, upon any slight or vain (not to say
bad or unlawful) occasion, we then desecrate swearing, and are
guilty of profaning a most sacred ordinance: the doing so doth
imply base hypocrisy, or lewd mockery, or abominable wantonness and
folly; in bodily invading and vainly trifling with the most august
duties of religion. Such swearing therefore is very dishonourable
and injurious to God, very prejudicial to religion, very repugnant
to piety.
III. We may consider that the swearing prohibited is very noxious
to human society.
The great prop of society (which upholdeth the safety, peace, and
welfare thereof, in observing laws, dispensing justice, discharging
trusts, keeping contracts, and holding good correspondence mutually)
is conscience, or a sense of duty toward God, obliging to perform
that which is right and equal; quickened by hope of rewards and fear
of punishments from Him: secluding which principle, no worldly
confederation is strong enough to hold men fast, or can further
dispose many to do right, or observe faith, or hold peace, than
appetite or interest, or humour (things very slippery and uncertain)
do sway them.
That men should live honestly, quietly, and comfortably together, it
is needful that they should live under a sense of God's will, and in
awe of the divine power, hoping to please God, and fearing to offend
Him, by their behaviour respectively.
That justice should be administered between men, it is necessary
that testimonies of fact be alleged; and that witnesses should
apprehend themselves greatly obliged to discover the truth,
according to their conscience, in dark and doubtful cases.
That men should uprightly discharge offices serviceable to public
good, it doth behove that they be firmly engaged to perform the
trusts reposed in them.
That in affairs of very considerable importance men should deal with
one another with satisfaction of mind, and mutual confidence, they
must receive competent assurances concerning the integrity,
fidelity, and constancy each of other.
That the safety of governors may be preserved, and the obedience due
to them maintained secure from attempts to which they are liable (by
the treachery, levity, perverseness, timorousness, ambition, all
such lusts and ill humours of men), it is expedient that men should
be tied with the strictest bands of allegiance.
That controversies emergent about the interests of men should be
determined, and an end put to strife by peremptory and satisfactory
means, is plainly necessary for common quiet.
Wherefore for the public interest and benefit of human society it is
requisite that the highest obligations possible should be laid upon
the consciences of men.
And such are those of oaths, engaging them to fidelity and constancy
in all such cases, out of regard to Almighty God, as the infallible
patron of truth and right, the unavoidable chastiser of
perfidiousness and improbity.
To such purposes, therefore, oaths have ever been applied, as the
most effectual instruments of working them; not only among the
followers of true and perfect religion, but even among all those who
had any glimmering notions concerning a Divine Power and Providence;
who have deemed an oath the fastest tie of conscience, and held the
violation of it for the most detestable impiety and iniquity. So
that what Cicero saith of the Romans, that "their ancestors had no
band to constrain faith more strait than an oath," is true of all
other nations, common reason not being able to devise any engagement
more obliging than it is; it being in the nature of things [Greek],
and [Greek], the utmost assurance, the last resort of human faith,
the surest pledge that any man can yield of his trustiness. Hence
ever in transactions of highest moment this hath been used to bind
the faith of men.
Hereby nations have been wont to ratify leagues of peace and amity
between each other (which therefore the Greeks call [Greek]).
Hereby princes have obliged their subjects to loyalty: and it hath
ever been the strongest argument to press that duty, which the
Preacher useth, "I counsel thee to keep the king's commandment, and
that in regard of the oath of God."
Hereby generals have engaged their soldiers to stick close to them
in bearing hardships and encountering dangers.
Hereby the nuptial league hath been confirmed; the solemnisation
whereof in temples before God is in effect a most sacred oath.
Hereon the decision of the greatest causes concerning the lives,
estates, and reputations of men have depended; so that, as the
Apostle saith, "an oath for confirmation is to them an end of all
strife."
Indeed, such hath the need hereof been ever apprehended, that we may
observe, in cases of great importance, no other obligation hath been
admitted for sufficient to bind the fidelity and constancy of the
most credible persons; so that even the best men hardly could trust
the best men without it. For instance,
When Abimelech would assure to himself the friendship of Abraham,
although he knew him to be a very pious and righteous person, whose
word might be as well taken as any man's, yet, for entire
satisfaction, he thus spake to him: "God is with thee in all that
thou doest: Now therefore swear unto me here by God, that thou wilt
not deal falsely with me."
Abraham, though he did much confide in the honesty of his servant
Eliezer, having entrusted him with all his estate, yet in the affair
concerning the marriage of his son he could not but thus oblige him:
"Put," saith he, "I pray thee, thy hand under my thigh, and I will
make thee swear by the Lord, the God of heaven and the God of the
earth, that thou wilt not take a wife unto my son of the daughters
of the Canaanites."
Laban had good experience of Jacob's fidelity; yet that would not
satisfy, but, "The Lord," said he, "watch between me and thee, when
we are absent one from another. If thou shalt afflict my daughters,
or if thou shalt take other wives beside my daughters, no man is
with us; see, God is witness between thee and me. The God of
Abraham, and the God of Nahor, the God of their father, judge
betwixt us."
So did Jacob make Joseph swear that he would bury him in Canaan:
and Joseph caused the children of Israel to swear that they would
translate his bones. So did Jonathan cause his beloved friend David
to swear that he would show kindness to him and to his house for
ever. The prudence of which course the event showeth, the total
excision of Jonathan's family being thereby prevented; for "the
king," 'tis said, "spared Mephibosheth the son of Jonathan, because
of the Lord's oath that was between them."
These instances declare that there is no security which men can
yield comparable to that of an oath; the obligation whereof no man
wilfully can infringe without renouncing the fear of God and any
pretence to His favour.
Wherefore human society will be extremely wronged and damnified by
the dissolving or slackening these most sacred bands of conscience;
and consequently by their common and careless use, which soon will
breed a contempt of them, and render them insignificant, either to
bind the swearers, or to ground a trust on their oaths.
As by the rare and reverent use of oaths their dignity is upheld and
their obligation kept fast, so by the frequent and negligent
application of them, by the prostituting them to every mean and
toyish purpose, their respect will be quite lost, their strength
will be loosed, they will prove unserviceable to public use.
If oaths generally become cheap and vile, what will that of
allegiance signify? If men are wont to play with swearing anywhere,
can we expect they should be serious and strict therein at the bar
or in the church. Will they regard God's testimony, or dread His
judgment, in one place, or at one time, when everywhere upon any,
upon no occasion they dare to confront and contemn them? Who then
will be the more trusted for swearing? What satisfaction will any
man have from it? The rifeness of this practice, as it is the sign,
so it will be the cause of a general diffidence among man.
Incredible therefore is the mischief which this vain practice will
bring in to the public; depriving princes of their best security,
exposing the estates of private men to uncertainty, shaking all the
confidence men can have in the faith of one another.
For which detriments accruing from this abuse to the public every
vain swearer is responsible; and he would do well to consider that
he will never be able to make reparation for them. And the public
is much concerned that this enormity be retrenched.
IV. Let us consider, that rash and vain swearing is very apt often
to bring the practiser of it into that most horrible sin of perjury.
For "false swearing," as the Hebrew wise man saith, "naturally
springeth out of much swearing:" and, "he," saith St. Chrysostom,
"that sweareth continually, both willingly and unwillingly, both
ignorantly and knowingly, both in earnest and in sport, being often
transported by anger and many other things, will frequently
forswear. It is confessed and manifest, that it is necessary for
him that sweareth much to be perjurious." [Greek], "For," saith he
again, "it is impossible, it is impossible for a mouth addicted to
swearing not frequently to forswear." He that sweareth at random,
as blind passion moveth, or wanton fancy prompteth, or the temper
suggesteth, often will hit upon asserting that which is false, or
promising that which is impossible: that want of conscience and of
consideration which do suffer him to violate God's law in swearing
will betray him to the venting of lies, which backed with oaths
become perjuries. If sometime what he sweareth doth happen to be
true and performable, it doth not free him of guilt; it being his
fortune, rather than his care or conscience, which keepeth him from
perjury.
V. Such swearing commonly will induce a man to bind himself by oath
to unlawful practices; and consequently will entangle him in a
woeful necessity either of breaking his oath, or of doing worse, and
committing wickedness: so that "swearing," as St. Chrysostom saith,
"hath this misery attending it, that, both trangressed and observed,
it plagueth those who are guilty of it."
Of this perplexity the Holy Scripture affordeth two notable
instances: the one of Saul, forced to break his rash oaths; the
other of Herod, being engaged thereby to commit a most horrid
murder.
Had Saul observed his oaths, what injury had he done, what mischief
had he produced, in slaughtering his most worthy and most innocent
son, the prop and glory of his family, the bulwark of his country,
and the grand instrument of salvation to it; in forcing the people
to violate their cross oath, and for prevention of one, causing many
perjuries? He was therefore fain to desist, and lie under the guilt
of breaking his oaths.
And for Herod, the excellent father thus presseth the consideration
of his case: "Take," saith he, "I beseech you, the chopped off head
of St. John, and his warm blood yet trickling down; each of you bear
it home with you, and conceive that before your eyes you hear it
uttering speech, and saying, Embrace the murderer of me, an oath.
That which reproof did not, this an oath did do; that which the
tyrant's wrath could not, this the necessity of keeping an oath did
effect. For when the tyrant was reprehended publicly in the
audience of all men, he bravely did bear the rebuke; but when he had
cast himself into the necessity of oaths, then did he cut off that
blessed head."
VI. Likewise the use of rash swearing will often engage a man in
undertakings very inconvenient and detrimental to himself. A man is
bound to perform his vows to the Lord, whatever they be, whatever
damage or trouble thence may accrue to him, if they be not unlawful.
It is the law, that which is gone out of thy lips, thou shalt keep
and perform. It is the property of a good man, that he sweareth to
his own hurt, and changeth not. Wherefore 'tis the part of a sober
man to be well advised what he doth swear or vow religiously, that
he do not put himself into the inextricable strait of committing
great sin, or undergoing great inconvenience; that he do not rush
into that snare of which the wise man speaketh, "It is a snare to a
man to devour that which is holy (or, to swallow a sacred
obligation), and after vows to make inquiry," seeking how he may
disengage himself the doing which is a folly offensive to God, as
the Preacher telleth us. "When," saith he, "thou vowest a vow unto
God, defer not to pay it; for He hath no pleasure in fools: pay
that which thou hast vowed." God will not admit our folly in vowing
as a plea for non-performance; He will exact it from us both as a
due debt, and as a proper punishment of our impious folly.
For instance, into what loss and mischief, what sorrow, what regret
and repentance, did the unadvised vow of Jephthah throw him; the
performance whereof, as St. Chrysostom remarketh, God did permit,
and order to be commemorated with solemn lamentation, that all
posterity might be admonished thereby, and deterred from such
precipitant swearing.
VII. Let us consider that swearing is a sin of all others
peculiarly clamorous, and provocative of Divine judgment. God is
hardly so much concerned, or in a manner constrained, to punish any
other sin as this. He is bound in honour and interest to vindicate
His name from the abuse, His authority from the contempt, His holy
ordinance from the profanation, which it doth infer. He is
concerned to take care that His providence be not questioned, that
the dread of His majesty be not voided, that all religion be not
overthrown by the outrageous commission thereof with impunity.
It immediately toucheth His name, it expressly calleth upon Him to
mind it, to judge it, to show himself in avenging it. He may seem
deaf, or unconcerned, if, being so called and provoked, He doth not
declare Himself.
There is understood to be a kind of formal compact between Him and
mankind, obliging Him to interpose, to take the matter into His
cognisance, being specially addressed to Him.
The bold swearer doth importune Him to hear, doth rouse Him to mark,
doth brave Him to judge and punish his wickedness.
Hence no wonder that "the flying roll," a quick and inevitable
curse, doth surprise the swearer, and cut him off, as it is in the
prophet. No wonder that so many remarkable instances do occur in
history of signal vengeance inflicted on persons notably guilty of
this crime. No wonder that a common practice thereof doth fetch
down public judgments; and that, as the prophets of old did
proclaim, "because of swearing the land mourneth."
VIII. Further (passing over the special laws against it, the
mischievous consequences of it, the sore punishments appointed to
it), we may consider, that to common sense vain swearing is a very
unreasonable and ill-favoured practice, greatly misbecoming any
sober, worthy, or honest person; but especially most absurd and
incongruous to a Christian.
For in ordinary conversation what needful or reasonable occasion can
intervene of violating this command? If there come under discourse
a matter of reason, which is evidently true and certain, then what
need can there be of an oath to affirm it, it sufficing to expose it
to light, or to propose the evidences for it? If an obscure or
doubtful point come to be debated, it will not bear an oath; it will
be a strange madness to dare, a great folly to hope the persuading
it thereby. What were more ridiculous than to swear the truth of a
demonstrable theorem? What more vain than so to assert a disputable
problem: oaths (like wagers) are in such cases no arguments, except
silliness in the users of them.
If a matter of history be started, then if a man be taken for
honest, his word will pass for attestation without further
assurance; but if his veracity or probity be doubted, his oath will
not be relied on, especially when he doth obtrude it. For it was no
less truly than acutely said by the old poet, [Greek], "The man doth
not get credit from an oath, but an oath from the man." And a
greater author, "An oath," saith St. Chrysostom, "doth not make a
man credible; but the testimony of his life, and the exactness of
his conversation, and a good repute. Many often have burst with
swearing, and persuaded no man; others only nodding have deserved
more belief than those who swore so mightily." Wherefore oaths, as
they are frivolous coming from a person of little worth or
conscience, so they are superfluous in the mouth of an honest and
worthy person; yea, as they do not increase the credit of the
former, so they may impair that of the latter.
"A good man," as Socrates did say, "should apparently so demean
himself, that his word may be deemed more credible than an oath;"
the constant tenour of his practice vouching for it, and giving it
such weight, that no asseveration can further corroborate it.
He should [Greek], "swear by his good deeds," and exhibit [Greek],
"a life deserving belief," as Clemens Alex. saith: so that no man
should desire more from him than his bare assertion; but willingly
should yield him the privilege which the Athenians granted to
Xenocrates, that he should testify without swearing.
He should be like the Essenes, of whom Josephus saith, that
everything spoken by them was more valid than an oath; whence they
declined swearing.
He should so much confide in his own veracity and fidelity, and so
much stand upon them, that he should not deign to offer any pledge
for them, implying them to want confirmation.
"He should," as St. Jerome saith, "so love truth, that he should
suppose himself to have sworn whatsoever he hath said;" and
therefore should not be apt to heap another oath on his words.
Upon such accounts common reason directed even pagan wise men wholly
to interdict swearing in ordinary conversation, or about petty
matters, as an irrational and immoral practice, unworthy of sober
and discreet persons. "Forbear swearing about any matter," said
Plato, cited by Clem. Alex. "Avoid swearing, if you can, wholly,"
said Epictetus. "For money swear by no god, though you swear
truly," said Socrates. And divers the like precepts occur in other
heathens; the mention whereof may well serve to strike shame into
many loose and vain people bearing the name of Christians.
Indeed, for a true and real Christian, this practice doth especially
in a far higher degree misbecome him, upon considerations peculiar
to his high calling and holy profession.
Plutarch telleth us that among the Romans the flamen of Jupiter was
not permitted to swear, of which law among other reasons he assigned
this: "Because it is not handsome that he to whom divine and
greatest things are entrusted should be distrusted about small
matters." The which reason may well be applied to excuse every
Christian from it, who is a priest to the most High God, and hath
the most celestial and important matters concredited to him; in
comparison to which all other matters are very mean and
inconsiderable. The dignity of his rank should render his word
verbum honoris, passable without any further engagement. He hath
opinions of things, he hath undertaken practices inconsistent with
swearing. For he that firmly doth believe that God is ever present
with him, and auditor and witness of all his discourse; he that is
persuaded that a severe judgment shall pass on him, wherein he must
give an account for every idle word which slippeth from him, and
wherein, among other offenders, assuredly liars will be condemned to
the burning lake; he that in a great Sacrament (once most solemnly
taken, and frequently renewed) hath engaged and sworn, together with
all other divine commandments, to observe those which most expressly
do charge him to be exactly just, faithful, and veracious in all his
words and deeds; who therefore should be ready to say with David, "I
have sworn, and am steadfastly purposed to keep thy righteous
judgments," to him every word hath the force of an oath; every lie,
every breach of promise, every violation of faith doth involve
perjury: for him to swear is false heraldry, an impertinent
accumulation of one oath upon another; he of all men should disdain
to allow that his words are not perfectly credible, that his promise
is not secure, without being assured by an oath.
IX. Indeed, the practice of swearing greatly disparageth him that
useth it, and derogateth from his credit upon divers accounts.
It signifieth (if it signifieth anything) that he doth not confide
in his own reputation, and judgeth his own bare word not to deserve
credit: for why, if he taketh his word to be good, doth he back it
with asseverations? why, if he deemeth his own honesty to bear
proof, doth he cite Heaven to warrant it?
"It is," saith St. Basil, "a very foul and silly thing for a man to
accuse himself as unworthy of belief, and to proffer an oath for
security."
By so doing a man doth authorise others to distrust him; for it can
be no wrong to distrust him who doth not pretend to be a credible
person, or that his saying alone may safely be taken: who, by
suspecting that others are not satisfied with his simple assertion,
implieth a reason known to himself for it.
It rendereth whatever he saith to be in reason suspicious, as
discovering him void of conscience and discretion; for he that
flatly against the rules of duty and reason will swear vainly, what
can engage him to speak truly? He that is so loose in so clear and
so considerable a point of obedience to God, how can he be supposed
staunch in regard to any other? "It being," as Aristotle hath it,
"the part of the same men to do ill things, and not to regard
forswearing." It will at least constrain any man to suspect all his
discourse of vanity and unadvisedness, seeing he plainly hath no
care to bridle his tongue from so gross an offence.
It is strange, therefore, that any man of honour or honesty should
not scorn, by such a practice, to shake his own credit, or to
detract from the validity of his word; which should stand firm on
itself, and not want any attestation to support it. It is a
privilege of honourable persons that they are excused from swearing,
and that their verbum honoris passeth in lieu of an oath: is it not
then strange, that when others dispense with them, they should not
dispense with themselves, but voluntarily degrade themselves, and
with sin forfeit so noble a privilege?
X. To excuse these faults, the swearer will be forced to confess
that his oaths are no more than waste and insignificant words,
deprecating being taken for serious, or to be understood that he
meaneth anything by them, but only that he useth them as expletive
phrases, [Greek], to plump his speech, and fill up sentences. But
such pleas do no more than suggest other faults of swearing, and
good arguments against it; its impertinence, its abuse of speech,
its disgracing the practiser of it in point of judgment and
capacity. For so it is, oaths as they commonly pass are mere
excrescences of speech, which do nothing but encumber and deform it;
they so embellish discourse, as a wen or a scab do beautify a face,
as a patch or a spot do adorn a garment.
To what purpose, I pray, is God's name hooked and haled into our
idle talk? why should we so often mention Him, when we do not mean
anything about Him? would it not, into every sentence to foist a dog
or a horse, to intrude Turkish, or any barbarous gibberish, be
altogether as proper and pertinent?
What do these superfluities signify, but that the venter of them
doth little skill the use of speech, or the rule of conversation,
but meaneth to sputter and prate anything without judgment or wit;
that his invention is very barren, his fancy beggarly, craving the
aid of any stuff to relieve it? One would think a man of sense
should grudge to lend his ear, or incline his attention to such
motley ragged discourse; that without nauseating he scarce should
endure to observe men lavishing time, and squandering their breath
so frivolously. 'Tis an affront to good company to pester it with
such talk.
XI. But further, upon higher accounts this is a very uncivil and
unmannerly practice.
Some vain persons take it for a genteel and graceful thing; a
special accomplishment, a mark of fine breeding, a point of high
gallantry; for who, forsooth, is the brave spark, the complete
gentleman, the man of conversation and address, but he that hath the
skill and confidence (O heavens! how mean a skill! how mad a
confidence!) to lard every sentence with an oath or a curse, making
bold at every turn to salute his Maker, or to summon Him in
attestation of his tattle; not to say calling and challenging the
Almighty to damn and destroy him? Such a conceit, I say, too many
have of swearing, because a custom thereof, together with divers
other fond and base qualities, hath prevailed among some people,
bearing the name and garb of gentlemen.
But in truth, there is no practice more crossing the genuine nature
of genteelness, or misbecoming persons well born and well bred; who
should excel the rude vulgar in goodness, in courtesy, in nobleness
of heart, in unwillingness to offend, and readiness to oblige those
with whom they converse, in steady composedness of mind and manners,
in disdaining to say or do any unworthy, any unhandsome things.
For this practice is not only a gross rudeness toward the main body
of men, who justly reverence the name of God, and detest such an
abuse thereof; not only further an insolent defiance of the common
profession, the religion, the law of our country, which disalloweth
and condemneth it, but it is very odious and offensive to any
particular society or company, at least, wherein there is any sober
person, any who retaineth a sense of goodness, or is anywise
concerned for God's honour: for to any such person no language can
be more disgustful; nothing can more grate his ears, or fret his
heart, than to hear the sovereign object of his love and esteem so
mocked and slighted; to see the law of his Prince so disloyally
infringed, so contemptuously trampled on; to find his best Friend
and Benefactor so outrageously abused. To give him the lie were a
compliment, to spit in his face were an obligation, in comparison to
this usage.
Wherefore 'tis a wonder that any person of rank, any that hath in
him a spark of ingenuity, or doth at all pretend to good manners,
should find in his heart or deign to comply with so scurvy a
fashion: a fashion much more befitting the scum of the people than
the flower of the gentry; yea, rather much below any man endued with
a scrap of reason or a grain of goodness. Would we bethink
ourselves, modest, sober, and pertinent discourse would appear far
more generous and masculine than such mad hectoring the Almighty,
such boisterous insulting over the received laws and general notions
of mankind, such ruffianly swaggering against sobriety and goodness.
If gentlemen would regard the virtues of their ancestors, the
founders of their quality--that gallant courage and solid wisdom,
that noble courtesy, which advanced their families and severed them
from the vulgar--this degenerate wantonness and forbidness of
language would return to the dunghill, or rather, which God grant,
be quite banished from the world, the vulgar following their
example.
XII. Further, the words of our Lord, when He forbade this practice,
do suggest another consideration against it, deducible from the
causes and sources of it; from whence it cometh, that men are so
inclined or addicted thereto. "Let," saith He, "your communication
be Yea, yea, Nay, nay; for whatsoever is more than these cometh of
evil." The roots of it, He assureth us, are evil, and therefore the
fruit cannot be good: it is no grape which groweth from thorns, or
fig from thistles. Consult experience, and observe whence it doth
proceed.
Sometimes it ariseth from exorbitant heats of spirit, or transports
of unbridled passion. When a man is keenly peevish, or fiercely
angry, or eagerly contentious, then he blustereth, and dischargeth
his choler in most tragical strains; then he would fright the
objects of his displeasure by the most violent expressions thereof.
This is sometime alleged in excuse of rash swearing: I was
provoked, the swearer will say, I was in passion; but it is strange
that a bad cause should justify a bad effect, that one crime should
warrant another, that what would spoil a good action should excuse a
bad one.
Sometimes it proceedeth from arrogant conceit, and a tyrannical
humour; when a man fondly admireth his own opinion, and affecting to
impose it on others, is thence moved to thwack it on with lusty
asseverations.
Sometimes it issueth from wantonness and levity of mind, disposing a
man to sport with anything, how serious, how grave, how sacred and
venerable soever.
Sometimes its rise is from stupid inadvertency, or heady
precipitancy; when the man doth not heed what he saith, or consider
the nature and consequence of his words, but snatcheth any
expression which cometh next, or which his roving fancy doth offer,
for want of that caution of the psalmist, "I said, I will take heed
to my ways, that I sin not with my tongue; I will keep my mouth with
a bridle, while the wicked is before me."
Sometimes (alas! how often in this miserable age!) it doth spring
from profane boldness; when men design to put affronts on religion,
and to display their scorn and spite against conscience, affecting
the reputation of stout blades, of gallant hectors, of resolute
giants, who dare do anything, who are not afraid to defy Heaven, and
brave God Almighty Himself.
Sometimes it is derived from apish imitation, or a humour to comply
with a fashion current among vain and dissolute persons.
It always doth come from a great defect in conscience, of reverence
to God, of love to goodness, of discretion and sober regard to the
welfare of a man's soul.
From such evidently vicious and unworthy sources it proceedeth, and
therefore must needs be very culpable. No good, no wise man can
like actions drawn from such principles. Further--
XIII. This offence may be particularly aggravated by considering
that it hath no strong temptation alluring to it, that it yieldeth
no sensible advantage, that it most easily may be avoided or
corrected.
"Every sin," saith St. Chrysostom, "hath not the same punishment;
but those things which may easily be reformed do bring on us greater
punishment:" and what can be more easy than to reform this fault?
"Tell me," saith he, "what difficulty, what sweat, what art, what
hazard, what more doth it require beside a little care" to abstain
wholly from it? It is but willing, or resolving on it, and it is
instantly done; for there is not any natural inclination disposing
to it, any strong appetite to detain us under its power.
It gratifieth no sense, it yieldeth no profit, it procureth no
honour; for the sound of it is not very melodious, and no man surely
did ever get an estate by it, or was preferred to dignity for it.
It rather to any good ear maketh a horrid and jarring noise; it
rather with the best part of the world produceth displeasure,
damage, and disgrace. What therefore, beside monstrous vanity and
unaccountable perverseness, should hold men so devoted thereto?
Surely of all dealers in sin the swearer is palpably the silliest,
and maketh the worst bargains for himself, for he sinneth gratis,
and, like those in the prophet, "selleth his soul for nothing." An
epicure hath some reason to allege, an extortioner is a man of
wisdom, and acteth prudently in comparison to him; for they enjoy
some pleasure, or acquire some gain here, in lieu of their salvation
hereafter, but this fondling offendeth Heaven, and abandoneth
happiness, he knoweth not why or for what. He hath not so much as
the common plea of human infirmity to excuse him; he can hardly say
that he was tempted thereto by any bait.
A fantastic humour possesseth him of spurning at piety and
soberness; he inconsiderately followeth a herd of wild fops, he
affecteth to play the ape. What more than this can he say for
himself?
XIV. Finally, let us consider that as we ourselves, with all our
members and powers, were chiefly designed and framed to glorify our
Maker, the which to do is indeed the greatest perfection and noblest
privilege of our nature, so our tongue and speaking faculty were
given to us to declare our admiration and reverence of Him, to
exhibit our due love and gratitude toward Him, to profess our trust
and confidence in Him, to celebrate His praises, to avow His
benefits, to address our supplications to Him, to maintain all kinds
of devotional intercourse with Him, to propagate our knowledge,
fear, love, and obedience to Him, in all such ways to promote His
honour and service. This is the most proper, worthy, and due use of
our tongue, for which it was created, to which it is dedicated, from
whence it becometh, as it is so often styled, our glory, and the
best member that we have; that whereby we excel all creatures here
below, and whereby we are no less discriminated from them, than by
our reason; that whereby we consort with the blessed angels above in
the distinct utterance of praise and communication of glory to our
Creator. Wherefore, applying this to any impious discourse with
which to profane God's blessed name, with this to violate His holy
commands, with this to unhallow His sacred ordinance, with this to
offer dishonour and indignity to Him, is a most unnatural abuse, a
horrid ingratitude toward Him.
It is that indeed whereby we render this noble organ incapable of
any good use. For how, as the excellent father doth often urge, can
we pray to God for mercies, or praise God for His benefits, or
heartily confess our sins, or cheerfully partake of the holy
mysteries, with a mouth defiled by impious oaths, with a heart
guilty of so heinous disobedience.
Likewise, whereas a secondary very worthy use of our speech is to
promote the good of our neighbour, and especially to edify him in
piety, according to that wholesome precept of the Apostle, "Let no
corrupt communication proceed out of your mouth, but that which is
good to the use of edifying, that it may administer grace unto the
hearers." The practice of swearing is an abuse very contrary to
that good purpose, serving to corrupt our neighbour, and to instil
into him a contempt of religion; or however grievously to scandalise
him.
XV. I shall add but two words more. One is, that we would
seriously consider that our Blessed Saviour, who loved us so dearly,
who did and suffered so much for us, who redeemed us by His blood,
who said unto us, "If ye love Me, keep My commandments," He thus
positively hath enjoined, "But I say unto you, Swear not at all;"
and how then can we find in our heart directly to thwart His word.
The other is, that we would lay to heart the reason whereby St.
James doth enforce the point, and the sting in the close of our
text, wherewith I conclude: "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," or, "lest ye fall under damnation." From the
which infinite mischief, and from all sin that may cause it, God in
mercy deliver us through our Blessed Redeemer Jesus, to whom for
ever be all glory and praise.