A sermon concerning svvearing preached before the King's Maiesty in Christ-Church Oxon, May the 12, 1644 / by W. Strode ... Strode, William, 1600 or 1601-1645. This text is an enriched version of the TCP digital transcription A61835 of text R15297 in the English Short Title Catalog (Wing S5985). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 54 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61835 Wing S5985 ESTC R15297 13593563 ocm 13593563 100697 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61835) Transcribed from: (Early English Books Online ; image set 100697) Images scanned from microfilm: (Early English books, 1641-1700 ; 802:26) A sermon concerning svvearing preached before the King's Maiesty in Christ-Church Oxon, May the 12, 1644 / by W. Strode ... Strode, William, 1600 or 1601-1645. [2], 29 p. Printed by Leonard Lichfield ..., Oxford : 1644. "Published by His Majesties Command." Reproduction of original in Huntington Library. eng Bible. -- N.T. -- Matthew V, 37 -- Sermons. Swearing -- Sermons. Swearing -- Early works to 1800. A61835 R15297 (Wing S5985). civilwar no A sermon concerning svvearing, preached before the King's Maiesty, in Christ-Church Oxon; May the 12. 1644. By W. Strode Dr of Divinity. Pub Strode, William 1644 10195 34 55 0 0 0 0 87 D The rate of 87 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-05 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON CONCERNING SVVEARING , Preached before the King's MAIESTY , In Christ-Church Oxon ; May the 12. 1644. By W. Strode Dr of Divinity . Published by His MAjESTIES Command . OXFORD , Printed by LEONARD LICHFIELD , Printer to the Vniversity . 1644. MAT. 5.37 . But let your Communication be yea yea , and nay nay ; for whatsoever is more then these commeth of Evill . AS in the Order of a Common wealth , so in that of the Universe , the Priority of Duty belongs to the Supreame Head , then a subordinate proportion to our Fellow members . Thou shalt love the Lord thy God with all thy heart , this is the great Command ; Thou shalt love thy Neighbour as thy selfe , this is but like unto it : the first Table exceedes the second as well in weight as in words ; because the higher Object gives it the heavier scale . And in duties of the first Table , Aw of Gods holy Name is not the least : these three , Fidelity , Reverence , and Service , doe summe up the whole draft of divine worship ; the first hath reference to his sole Substance , the second to his holy Name , the third to the circumstance of his Publick worship : next to his Nature is his Name , which followes it as the shadow waites on the Body . Wherefore the Order , in which the Reverence of his Name is rank'd , declares the weight of the Duty . And this I premise to raise a more awfull attention to the words of my Text ; as directly ayming at the observance thereof . Let your Communication be yea yea , and nay nay ; for whatsoever is more then these commeth of Evill . Herein I propose to your Consideration three notions . 1. A silent toleration of an Oath in case of necessity , because the case here put is not necessary but common . 2. An expresse Limitation of our words in Communication or common Talke , Let your Communication be yea yea , nay nay , no more . 3. A reason of such Limitation , because whatsoever is more then these commeth of Evill . Briefly thus ; how an Oath may be used , how not , and why not ▪ these are the Parts . First , in cases of necessity an Oath is tolerable ; for what is an Oath , but the calling of God to witnesse , for decision of doubtfull matters which otherwise cannot be made evident ; so Philo defines it , to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Testimony of God in a matter doubtfull . Scientiall Propositions are confirm'd by Reason , particular Contingents meerly by Testimony : as it is ridiculous to prove a generall Proposition by an Oath , so it is vaine to prove a particular Fact by Reason . Now humane Testimony is oftentimes so thin and weake , that it cannot evidence the Truth ; both because on the Speakers part there is aptnesse of Lying , and also on the Hearers a hardnesse of Beliefe ; a weake Eye cannot penetrate a deceitfull heart . Therefore to supply these defects , slippery Mendacity and ignorant Incredulity , man in weighty matters knowes not whither to flye , but onely to divine testimony ; and so by an Oath calls him to witnesse , whose Knowledge is universall , whose Truth infallible ; whereby he can neither be deceived , nor deceive others . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( according to Procopius ) the last and most certaine pawne of Credit . In case of Exigence we may use this Pawne under divers formes , an Oath Assertory of things past or present , an Oath Promissory of things to come ; And each of them may be utter'd either by simple Attestation seeming to call God only as a witnesse ; or by Execration and Cursing conditionally added upon our selves , when he is call'd as a Judge too : and so againe either by citing Gods owne Name , or his Creatures wherein His Majesty and Truth appeares ; as the principall parts of Nature , the meanes of Redemption , instruments of Grace , Gospells , Sacraments , and the like . Our Saviour in the words before my Text hath reduc'd all Oathes by what creature soever , high or low , great or small , Naturall or Artificiall , without or within us , to God their Author and Ruler , present and powerfull in them ; wherefore being so refer'd in his ac●●ption , they ought to be so refer'd in our Intention and use ; that in Swearing we neither make too little of them by Falshood or Levity , as if God were not in them ; nor too much by Idolatry , as if they were Gods themselves . Some holier things , wherein the Divine Truth is more clearly manifested , if expresly terminated on God , ( as St Paul terminates the Rejoycing , by which he Sweares , in Christ Jesus , 1. Cor. 15.31 . ) may be used in a secondary way of Attestation ; that God by Them may make the Truth appeare : but these , as well as other Creatures , are more properly cited in Cursing ; and an Oath by any inferiour Name , in the safest sense , is an Imprecation , that divine Judgement may be exercis'd on Falshood , through the things which we love and use . Saint Paul , in another place , joynes an Attestation and Execration under one mixt forme , I call God for a Record upon my Soule , 2. Cor. 1 . 23.v . I call God for a Record , there 's the Attestative part , upon my Soule , there 's the Execrative . These wayes of assevering and establishing the Truth , though some of them be more liable to danger and suspition of abuse , ( for which cause the Councell of Carthage punish'd a Clerke Swearing by the Creature ) yet all , if rightly order'd , are allowable : but a right Oath by Gods owne Name , is not onely Lawfull , but Laudable and Religious ; Laudable in the Judgement of holy David , Psal. 63 . 12.v . All they that sweare by him shall be commended ; Religious in the most generall esteeme of the Schoole : both because it proceedes from a good Ground , Faith in Gods Omniscience and Infallibility , and because it tends to a good End mentioned by the Apostle , Heb. 6 . 16.v . namely the End of Strife ; as in the making of Leagues , Promise of Allegiance , Trialls of Law , Compurgation of Fame , and the like . The Act it selfe , unlesse it want these necessary Relations , or miscarry in the manner , is Pious and Reverent . Wherefore the Scripture measures out the due Conditions , Thou shalt sweare the Lord liveth , in Judgement , in Truth , and in Righteousnesse . Jer. 4.2 . In Judgement Discreetly , when the cause is found weighty , the doubt difficult , and an Oath necessary , That belongs to the Person ; In Truth Sincerely , when the Matter is well knowne to be so , That belongs to the Matter ; in Righteousnesse Honestly , that Justice may be fulfilled , That belongs to the End . The Rash Swearer through want of Judgement vilifies the Majesty of God , the Perjurd through want of Truth calls him to witnesse a Lye , the Wicked through want of Righteousnesse useth him as a helper of Iniquity . And therefore where these are supposed to be wanting , as in Children not come to Discretion , and in Perjur'd men past Truth and Honesty , an Oath is by no meanes allowable . If onely the principall Condition be deficient , if an Oath Assertory be found to want Truth , or an Oath Promissory to want Righteousnesse , the one is Invalid , the other not Obligatory ; Law shewes the first , and Conscience tells us concerning the second , that one Sinne cannot oblige us to commit another , nor a sinne in word to second it with a sinne in worke , for sinne ought to be broken off as soone as possibly it may . Wherefore David without scruple blesseth God and Abigail , for staying him in the prosecution of a rash and bloody Oath . 1. Sam. 25. cap. To whom should an injust Oath oblige us ? to God , or to Man ? whether it were taken Rashly in Error or Passion , whether it were taken violently by Coaction , or willingly with Deliberation , or mixtly betwixt Will and Force for Deliverance out of present trouble , yet if the Matter or End be unrighteous , or impedient to Charity , certainly it obliges not to God , because it was contrary to Gods will ; which ought to take place of our owne , upon second and better Thoughts . Much lesse can it oblige to Man ; especially when it is impos'd Fraudulently , or Compulsively , or without just Authority , because the Imposer deserves to be deceiv'd , and to beare the Imputation of that perjury which he obtruded on others . I grant , that since every Oath is of a binding Nature , it cannot but some way bind the Person in himselfe , either with a True Intention , or with Guilt of Perjurd collusion . For the Reverence due to Gods Name requires Truth of Intention ; but when the Matter is unrighteous , Gods word forbids Execution ; and when by Satans device , Gods Name is set up against Gods Word , and Truth against Rigteousnesse , no wonder if intention and execution agree not ; for as Truth carries the one , so the other is to be swayed by Righteousnesse . In this absur'd opposition , which ought to be prevented by not Swearing , the Swearer is so intangled , that which way soever he turne , he is actually Perjur'd , by Swearing either what he intends not , or what he ought not to performe , but to falsifie , though he intended . And therefore since in this Case Juramentum ligat non obligat , since the unlawfull Oath binds the Conscience with Guilt of a bad Promise , though truly made , but not to more guilt of wicked Performance , it remaines that the Oath past be recalled by Repentance ; hearty Repentance for shrinking under Gods Triall , for taking his Sacred Name in Vaine , and incurring a Denyall of him before Men . Now at length since a firme Oath must be joyntly held up with these holy Conditions , appointed by God , it selfe so upheld must needs be Holy . If rightly taken , 't is a peice of Religious worship : and not without faire ground from other Scripture , Thou shalt feare the Lord thy God , and serve him , and Sweare by his Name . Deut. 6.13 . there Swearing is commanded , and plac'd as the next Neighbour to divine Service . For to give God the better , to end all Strife at the sound of his Name , as duely ascribing to him , all Power , Knowledge , and Truth , is to yeeld him Honour and Reverence . For verily a Man sweareth by the Greater . Heb. 6.16 . per quem veneratur aut diligit , by whom he honours or loves , saith St Jerome : an Oath ( saith Aristotle ) is most Honourable as being a Token of divinity ; therefore C. Caligula ambitious of divine worship , publish'd an Edict throughout his Empire , that Men should accustome to sweare by his Name : likewise when Demosthenes swore by them that ventured their lives at Marathon , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if the men ●ould be Saincted for that Expedition , he stir'd up the ●●●its of his Citizens , more with that one word , then with his whole Oration besides . So then an Oath ap●●ares to be the badge of Reverence . God hath not onely allow'd and commanded an Oath ●n Generall , but expresly and carefully injoyn'd it in many ●articular Cases . As in case of Theft , Ex. 22.11 . When ●●●ds intrusted miscarry , an oath of the Lord shall be be●●me them , that he hath not put his hands to his Neigh●●ors goods : In case of Murder , Deut. 21.6 . v. When a ●●n is slaine , all the Elders of the City next to the slaine shall ●●sh their Hands over the Heifer , and they shall Testifie and ●●● . Our Hands have not shed this Blood , neither have our eyes seen it , be mercifull , ô Lord : In case of Adultery , Num. 19. If the Spirit of Jealousie come upon a Man , the Priest will charge the Woman with an Oath . According to the ●●tent of these Instances , are the Oathes of Supremacy , ●llegiance , the Oath ex officio in spirituall Courts , and the Oathes in Temporall usually administer'd ; for the ●●rance of Fidelity and Truth . Likewise all sacred Con●acts betwixt God and us are tied with this Knot , Bap●●sme , Confirmation , Marriage , Consecration , Orders , Vowes , are all celebrated either with an Oath , or with ●●t which is Equivalent , the Name of the Father , the Sonne , and the Holy Ghost . I could bring a Jury of Ex●mples for godly Swearing : Abraham swore his servant , in . 24. S. Paul , in divers Epistles ; the Angell by him 〈◊〉 lives for ever . Rev. 10. God himselfe to Abraham . ●● 22. By my selfe I have sworne saith the Lord . If ●●●re be any force in Examples , these above all others are most prevalent . It is Remarkeable , that none are absolutely averse from all Swearing but the reputed Enemies of Obedience , Despisers of Order , Friends to Lying and Hypocrisie ; who having now gotten some power into their hands are become the greatest Exacters of Swearing . Whereby it is the more evident , that Judiciall Swearing is of necessary use . The chiefest Objection against all Oathes is drawne from the words before my Text , ye have heard it said , Thou shalt not for sweare , but shalt performe ( or render ) to the Lord thine Oathes ; but I say unto you , Sweare not at all ; neither by Heaven for it is Gods Throne , nor by that which followes . To answer this , the Scope of the Context must be exactly weighed . The Jewes , by Pharisaicall Tradition , or wicked practice , understood the places of * Scripture summ'd up by our Saviour , to be first a Prohibition of Swearing falsly , by Gods Name onely , secondly an allowance of Swearing by Gods Name Truely : False Swearing by the name of Creatures they did not esteeme Perjury ; True Swearing by the Name of God , though needlesse , they did not esteeme unlawfull ; whereas the same Scripture which forbids to sweare by his Name Falsly , forbids also to Prophane his Name . Lev. 19.12 . v. according to the sense of the third Commandement , Thou shalt not take the Name of the Lord thy God in Vaine ; for Vaine includes both False and needlesse : and againe the same Scripture which allows Swearing by his great Name , interdicts the Name of others . Deut. 6 . 13.v . Thou shalt sweare by his Name , and ye shall not goe after other Gods . Wherefore that corrupt Interpretation Christ clearly purges , and in one word perfects the Law , Sweare not at all . As he that speakes not at all cannot Lye , so he that sweares not at all cannot Forsweare , nor offend in the manner , saith S. Bernard . So then with one blow Christ cuts of foure Obliquities ; not onely Perjurd , but all Light Swearing by the Name of God , not onely Idolatrous , but all Deceitfull Swearing by the Name of Creatures : for Christ shewes that every Oath by the Creature is terminated in God , and that every Oath by him , whether direct or indirect , especially in Communication , commeth of Evill . This word Communication being considered together with the occasion of this Precept , shewes how the Precept , Sweare not at all , is to be understood , that is , not so farre as in you lies , not without necessity . 'T is the Judgement of Calvin , as well as others , that our Saviour bars not the substance of Swearing but the manner , not in all Cases but under all ●ermes in Communication : the Originall is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In no Case , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not at all generally , whether True or False , in reference to the words preceding ; but how ? not irreverently in Communication , as appeares by the words following ; not at all Vainely under any Forme whatsoever , as he further illustrates this generall Prohibition , neither by God nor the Creature , since he that sweares by the Creature sweares by God also , which was not duely considered . Wherefore Caietan grants the generall substance to be also prohibited , as it stands Naked , for so it becomes irreverent ; but as it stands invested with due Circumstance , whereby it becomes necessary , so he construes it lawfull . Luther hath well endeavour'd to clear this point , by comparing Christs Sermon together with his Auditors ; here he instructs not the Maegistrate , but the People , and divers things are unfit for them in their owne Persons , which may become fit under the Magistrates command : wherefore this Prohibition of Swearing is to be understood like that of Anger and Killing : neither of them is permitted to the Communalty , nor to the Magistrate himselfe in common businesse , but to them that are called , and when they are called to the work of Justice : so that ordinarily the safe way is here prescribed ; be not Angry at all , Sweare not at all ; not of your owne wills , not in your triviall affaires , but onely when you are not your selves , when God through the Power of the Magistrate , or the necessity of the Cause , according to Justice or Charity , shall call you . For then your anger is Gods anger not yours , and likewise your Oath not yours but Gods . As killing without Circumstance is forbidden , so Swearing with Circumstance is commanded ; but as there the conditionall Negative is reduceable to a Positive , so here the conditionall Positive is reduced to a Negative ; yet both these Acts with due Condition are serviceable unto God . So then the use of an Oath is not forbidden , but the Vanity wherein consists the abuse . If it be utterly unlawfull to pronounce the Name of the Almighty , why hath he then a Name ? how shall we praise him , or pray unto him ? If it be objected that an Oath is not absolutely directed to Gods worship , but respectively , as ayming at the clearing of Truth for humane benefit , the like may be said of Prayer , that it aymes at our owne Protection and Well-fare , yet the Benefit expected abates not the Religious Reverence performed in either . For the Beneficiall Result of Divine Attestation , ( which Caietan disdaines to call the End as being lesse Noble then the meanes ) is but Extrinsecall and Appendant to the Essence of Swearing , which rather consists in the Religious Reverence of Divine Attestation ; and the dignity of the Person so elevates the Induction of his Testimony , that we ought to be more taken up with performance of due Reverence thereto belonging , then with expectation of the benefit ensuing ; as also in Prayer , whatsoever our desires are , we submit them to the overruling will of God . Doth Prayer referre all things to his Glory ? So likewise the last and principall fruit of an Oath , to which it may be Piously ordein'd , is the Glory of God , arising from the ending of humane Controversie . And then what hinders but Humane Benefit may subordinatly consist with Gods glory , as well in the act of man as in the Act of God ? God sent his Son a Ransome for Man , a Price infinitely beyond the Purchase , and a means immeasurably beyond the End ; yet not unfitly or Ingloriously , because the Salvation of Man tends lastly to the glory of God . So when divine Testimony is rightly called to be the meanes of Concord betwixt Men , 't is not called Irreligiously , or but Carnally , because this Citation of Gods Name , both begins with Reverence , and concludes with his Glory . So much for this Point ; wherein you have heard , that by reason of humane Infirmities , mendacity and Incredulity , an Oath in weighty cases not otherwise to be clear'd , is allowable ▪ of what kind soever it be ; whether Assertory or Promissory , simply Attestating or Execrating , by the proper Name of God , or by his Might in the Creature ; because an Oath having a good Ground , Faith in Gods Excellence , and a good end , decision of doubtfull Strife , being also accompanied with requisite Conditions , Judgement , Truth , and Righteousnesse , without which it cannot stand firme , redounds to Gods Honour and worship ; by attributing unto him undeniable Authority , universality of Knowledge , and Infallibility of Truth . That God hath in divers Cases both allowed and commanded Swearing ; and that his Saints , his Apostle , his Angell , and himselfe have practised the same : that the absolute Rejecters of Swearing , who now for advantage are turn'd Exactors thereof , are men of more then suspected integrity ; that the generall prohibition of all Oathes , before my Text , extends not to the substance of Swearing but the irreverent manner , or not to the substance invested with due Circumstance , but as it stands naked , and so forbids it not in all Cases before a Magistrate , but under all Formes in Communication : that an Oath taken with exact care or Reverence , and all attending Conditions , doth not onely serve ourselves , but God in chiefe . So from establishing the use of an Oath , I proceed to cut off the abuse , by the Limitation of your Talke in my next poynt . Let your Communication be yea yea , and nay nay . Not your Deposition , your Sanction or Confirmation , not your Evidence or Testimony , but your Communication : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies Speech or Discourse ; and so the sense is , Let your Talke or mutuall Communication be no more then barely Affirmative or Negative . Now for the doubling of yea and nay , many Conjectures may be yeelded : It may beare a Relation to the Persons conferring , let such Limitation of Talke be mutuall ; or a Relation to the matter spoken of , quod affirmandum affirma , quod negandum nega , ( saith Cajetan ) if the matter be so , so say , if otherwise , say no : or since Truth hath a threefold Residence , Objectively in the matter , Formally in the mind , Representatively in words , and since Truth of words should carry a double Conformity , with mind and matter , therefore yea is doubled ; yea yea for Heart and Tongue , for Word and Deed ; and so there will be no need of an Oath . Or rather the second yea is added to stint the former , and to exclude Swearing , let your Affirmation be meerly Affirmative , Let your yea be yea , and your nay be nay , according to S. James . c. 5.12 . v. or lastly , to strengthen the Asseveration , as Pharaoh's Dreame was assured by doubling it , and as the practice of our Saviour shewes , Amen Amen , Verily Verily I say unto you . Pure Affirmation and Negation without the staring Embroydery of Oathes is sufficient for Common discourse ; because things familiarly spoken are either credible of themselves ▪ or else have no absolute necessity of credence . Where nothing more then Affirmation is necessary , why should more be strain'd . To lift a Feather with both hands and with strong Engines , to hoot alowd where a whisper is better heard , is it not ridiculous ? If frequent Lying had not begot a just Incredulity , I see not why an hearty Asseveration might not supply the place of an Oath , even in the weightiest matters ; and then the Lyar might be esteemed and censured no otherwise then now the Perjur'd : the same Figure put in a higher place carries ten times more Value : so we find that the bare word of an approved honest man passeth for an Oath ; so should the word of a Priest by the Credit of his Profession , and the word of a Peere by the vertuous Estimation of his Honour . The Essens ( saith Josephus ) accounted him a Convict Liar , whose word would not passe without the Suretiship of God . We never find that our Saviour swore at all , though he uttered things of greatest consequence : for indeed his works did sufficiently confirme his words : Mans voyce passeth through the Eare onely , but Gods through the Eye also ; as Philo observes out of the 20. of Exod : where the People is said to have seen the Object of the Eare , yea to have seen the noyse of the Trumpet , the like we read in the second of Jer. v. 31. O Generation see the word of the Lord . Grant me therefore a Heart transparent in word , Reall Truth conformable to the Divine Patterne , let these grow habituall amongst us , then me thinkes all our businesse may well be transacted without such straining of Credit . Or if a single Affirmation will not sufface , let it be doubled , as here in my Text ; two yeas may stand for an Oath , two nayes for an Execration : especially when the Forme hath beene recommended by our Saviour . Doubtlesse this is the way of Perfection , pointed out by his Instruction , to them that desire it : Christ would have his so simple , as not to Deceive , so Candid , as not to distrust . St Jerome is bold to affirme that Swearing by Gods Name was allowed to the Jewes as to Children , and no otherwise then the use of Sacrifice , to prevent Idolatry ; that the Stature of Evangelicall Truth will not owne it , since every word of the Faithfull ought to weigh with an Oath . Howsoever , though the malignity of the world require , that in arduous affaires of inextricable doubt , an Oath be still indulg'd ; yet let us use this our Priviledge modestly ; let us honour God in this our weaknesse ; let not the use of his Name descend to obvious and familiar Communication ; there a double yea is superabundant : no Colour , no Pretext for more there : an Oath there taken destroyes the End for which it is allowed , and instead of Credence begets more Incredulity , more suspition : because the Bond of Confirmation is so cheaply esteemed . Swearing was never commanded Absolutely , but either Comparatively that men might rather sweare by the True God then by a False , or Respectively out of urgent necessity , or Circumstantially with due Conditions : And therefore though it may be good in it selfe , 't is not good for it selfe , not good like Health but like Physick ; which may be used for Necessity , but ought not to be desired and frequented because of the Danger . If an Oath be but Physick for Incredulity , take heed to thy selfe ; for Physick swallowed without a Cause breedes sicknesse . Above all things Sweare not ( saith S. James ) least ye fall into Condemnation , least easinesse of Swearing bring a habit , the habit continuance , continuance Perjury , and these eternall Malediction . What saith S. Austin ? Falsa Juratio est Impiae , vera est Periculosa , nulla est Secura , False Swearing is Impious , True is Dangerous , none at all is Secure . Though Danger be not considerable in case of necessity , yet beware least the past Act of necessity dispose thee to habit . Things not Absolutely , but Occasionally good , ought to be used Rarely , and with ponder'd Circumstance . To execute an Offender is Lawfull , but not to kill on particular pleasure , or in Passion : Though an Oath may be taken Religiously and safely , as occasion shall require , yet commonly to hurle it forth , is most Irreligious , and therefore most Banefull . That it is most Irreligious , will some appeare . Familiarity betwixt unequalls takes of respect , whensoever it is challeng'd ; and things most glorious are soyld by ordinary use ; so is the name of the Almighty ; it looses its due Reverence by obvious usurpation , insomuch that it failes of its binding vertue in matters of weight . Whatsoever is Sacred on earth is shut up and abstracted from Community . What 's the holinesse of the Lords day ? a separation from all worke but only His Service , any other worke prophanes it . What 's the holinesse of the Lords Place or Church ? a separation from all use but His ; any other use , as walking , or idle communing , especially in time of Divine Service , this as well as Merchandise , prophanes it . What 's the holinesse of God's name , which is nearer unto him then either of these , and shall indure when these are gone ? a separation from common discourse ; all speech but sacred and Necessary prophanes it . Then wash thy mouth with teares from thine Eye , for polluting his Holy and Reverend Name with vaine Appellation . St Paules Attestation in his Epistles gives no example to common swearing ; his matter is not so light as our Communication , neither is the Pen so rash , as the Tongue , Scribentis consideratio cautior non habet linguam praecipitem ( saith Aquinas , ) the consideration of the wary writer prunes off all headlong Expressions incident to talke , so that the Apostles Oath is not the zeale of Folly but of Vnderstanding . 'T is easily observable , that we scarce name our friends or earthly superiours without a formall respect ; sometimes we move the Hat , and sometimes we put it off , then to use the name of God unnecessarily and Irreverently is as much as to say , God is neither our Friend nor Superiour . O wretched disrespect , where the Proportion of Honour due is infinitely greater ? would the Swearing Lord , or forswearing Gallant , take it well himselfe , to be lightly talk'd of , to be call'd Dick or Tom by a rude pesant ? if such language be sawcy and rustick concerning himselfe , how presumptuous and prophane is his owne touching the Lord of Lords ? But an Oath is more then the bare Naming of God ; it calls him to witnesse , a businesse not light , howsoever vilified through Custome , but of dreadfull weight . The Supreme Judge of all Gods and People is called from his Throne to become a witnesse ; he is summoned by his Providence to declare the Truth ; if not presently , yet : ( as surely he will ) to doe it hereafter , and to execute Judgement on the Falsifier . To cite an ordinary honest man , or call him into publick for proof of a frivolous matter , perhaps a false one , is very discourteous and unfriendly : What is it then to cite thy God for nothing but an empty phrase , a noyse of no substance , a thing more worthy to be false then true , some foolish vanity or filthy Act. Reduce an Oath to the value of its meaning ; and then consider how absonous it would sound , though God were thy Vassall or Underling : Goe to thy Slave , and say thus unto him ; Lend me thy hand in this Folly , or in this mischiefe ; for my sake doe this piece of Injustice , and break a brace of Commandements , the third by Swearing , and the ninth by false witnesse : will not thy Slave start back as from a Fiend or Monster ? yet thus in effect thou invokest thy God ; Lord strengthen my words with false witnesse , cover my shame by colouring my Falshood ; thou , my God , steward my Cosenage , and hide it under the shadow of thy Name , from thine owne Eye , and the Eye of man ; serve the way of thy worme thou that art infinite , and of thy goodnesse further my sinne . Art thou ashamed thus to bespeake thy Vassall , and hast thou no Regard of thy Heavenly Lord and Father ? what thinkest thou ? doest thou beleeve he heares thee , and is every where present ? if so , how impudent is thy Brow ? if not , how Atheisticall is thy mind ? Stay stay , thou needest not call him , he is too neare already , so neare that he stands betwixt the Lips which thou openest and shuttest with an Oath . O shamelesse practice , that God should be mentioned more in Oathes then in Prayers , or in those immediately after these ; that the Creed should be runne over in such horrible Confession ; that our Religion should most appeare in our Sinne , our Faith in the worke of Infidelity . No sooner we come from Church , where we bow at the glorious Name of Jesus , but we may heare a mouth fling it out with lesse heed then spittle , carelesse how it goes , or where it lights ; we may heare him torne and rack'd againe in every part , worse then Jewishly ; because to no End at all ; his wounds are ript up , his heart melts , his blood runnes out , his feet are nailed , all his Passion is repeated ; and for no mans good , but the Speakers meere Condemnation . To bridle the mouth , and keep it from such rude sinne , first ponder your words before you garnish them with Oathes ; weigh them like Gold in the Ballance ; consider whereto they tend ; understand your owne meaning , before you lash out with your Tongue ▪ for a Birth deliver'd before it is Conceiv'd must needs be monstrous ; and better be dumbe , then speake that which ought to be recall'd . By thus brideling the mouth in the matter of Speech , your heat and folly will be throughly quell'd in the manner ; when you take care to speake Wisely , Truely , and Honestly , you will be quite taken off from speaking Irreligiously . If Opposition tempt thee to Sweare , doe not onely examine how great the matter is , how true , how well understood ; but in what case and temper you are ; how pure in Body , how pure in Soule ; before what Company , at what Time , in what Place , with what Reverence , to what End you Sweare . If still the Name of God run hastily on thy Tongue , marke how an Oath becomes another , ( for some learne better by Example of Vice then by the Rule of Vertue , because it is easier to observe the Faults of others then their owne Duties ) mark how there it sounds , and then reflect on thy selfe . Remember also , that He by whom thou Swearest , as he is ever present , so he is likewise Omnipotent , able to turne thee instantly into the Curse which thou utterest , or into the Ayre which thou breathest in Swearing . To summe up this Poynt , you have heard that a bare Assertion or at least a double one , where there is no necessity of Credence , as in common talke , is full sufficient ; that if Lying were laid aside , the weightiest matters would need no Swearing , and that such singlenesse of Speech would come nearest to Christian Perfection ; that albeit some Cases may require a Toleration , yet in slight discourse , an Oath is without colour , not without great prejudice : that being not absolutely but respectively good , like medicinall help reserv'd for necessity , it proves dangerous and pernicious , if used wantonly : that also it looseth its Majesty and Vertue by unseasonable use , and that nothing is Sacred unlesse it be secluded ; that S. Paul is no patterne for common Swearers ; that to reverence the Name of a Friend , and yet to prophane the Name of God , is great Inequality ; that God is not onely named in vayne by familiar Oathes , but cited as a witnesse and Judge ; and most Injuriously to no purpose , yea worse then none ; never man so used : that Swearing is strangely turned to a Map of Religion ; that for a restrayning Remedy , suspension of words , Consideration of Circumstance , observation of others , Remembrance of Divine Presence and Omnipotence ought to be interposed . To pull the reignes yet stricter , let me passe to my last Poynt , the Reason here given of this Restriction , because whatsoever is more then yea and nay is of Evill . Not whatsoever is more by Addition of any pure Affirmative , such as our Saviour used , but whatsoever is more by Superaddition of Divine Testimony is of Evill . Not alwayes Evill it selfe ( unlesse in Communication ) but of Evill howsoever , ( as divers observe : ) the same Reason which insinuates that an Oath is tolerable in some Cases , shewes that in all Cases 't is occasioned from Evill . Dum jurare cogeris , scies ex Infirmitate eorum venire quibus aliquid suades , quae utique Infirmitas malum est , saith S. Austin ; Indeed the aptitude of Lying in the Speaker as well as hardnesse of Beliefe in the hearer , which must needs call for an Oath to reconcile them , are both Evills of humane Infirmity , the one is malum Culpae and the other is malum Poenae . Now though it follow not , that whatsoever is occasioned from Evill is Evill too , since good medicines are occasioned from bad Diseases , and Swearing is most tolerable when it is most urged by Incredulity , yet this will follow , that because Swearing is but occasionally good , and upon bad occasion too , therefore it is not to be affected nor used without necessity . Whatsoever is more , more then yea yea in Communication , is of the Evill One , so Theophylact understands it , and not unfitly : for we read not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which word , with the Article prefixt , is an usuall appellation of the Divell ; and the Devill , rightly denominated De Evill , is the subtile suggester of all Spirituall mischiefe ; especially of common Swearing . Would you know where his Cunning is most evidently Operative ? First , where is no Inclination by Nature , where neither Pleasure nor Profit , the baytes of the Flesh and the World invite us to a Sin , as neither inviteth us to common Swearing , that Sin plainly proceedes from the Devill . Secondly , where from things usefull Evill is contracted , or from unconsidered beginnings not apparently dangerous , not presently banefull , horrible Consequents grow in the End , as from rare Swearing by God , or petty but common swearing by Creatures , there he is busie . Thirdly , where the Consequents are most suitable to the Devills maine Intentions , the Dishonour of God and the Breach of Humane Society , there he hath been shrewdly working : now common Swearing serves him in both these , by making the Name of God familiar , and the Bond of Truth disesteemed and suspected : by such worke , you may soon discerne the worker . Now God deliver the wretched Sinner , who under the sacred sound of Gods Name , hath the Devill so strong on his Tongue . When the Tempter hath once entered his Disciples into a veine of swearing , it flowes from their own Evill Condition too , most grosly and variously . First , from Irreverence of God , whose Excellence and infinite Majesty we doe not seriously consider . The Meditation of his greatnesse seldome sinkes into our hearts , and therefore his Name is so familiar on our Tongues . Also from Inadvertence ; we call on God with lesse intention then we call a Boy ; we name him heedlesly , as we touch the face or stirre our hayre , not mindeing what we doe . Or in a nearer similitude , we sweare by him as we Pray unto him , with one knee , or a knee halfe bowd , with one Elbow , a sleepy Head and a wandring Thought , least regarding that only thing which we are about . Thus through custome our sinnes passe by Vs , like house-hold people , without observance . Also it comes from much Idle talking ; the Torrent of speech carries Oathes along with it , as a violent streame teares downe Trees and Trash . Especially , where is want of Literature : he that loves to heare his owne sound , through barrennes of cleanly expression is forced to fill the gap of his speech with prophanation , and to swell his phrase with lofty Oathes , a peice of Rhetorick learnt from the Divell . Also it much prevailes through want of breeding : for they who are brought up to speak with Reverence and advice in their youth , will not be so rash of Tongue in their Age . If swearing Roysters had ever duly regarded their Parents ( unlesse their Parents were as bad ) they would shew more Reverence to their heavenly Father . Also it flowes from Lying , which seekes to deceive by the sacred bond of Credit , Swearing and Lying are joyned together by the Prophet Hosea , c. 4. v. 2. Therefore I wonder how valiant Souldiers , who most detest the Imputation of Lying , should give such suspicion thereof by unbridled Swearing . When the Lord of Hosts led forth his people to War , the Camp was not onely the schoole of holinesse , ( When the Host goeth forth against thine enemies then keep thee from every wicked thing ) but also the Schoole of Cleanlinesse , Thou shalt have a Paddle upon thy Weapon ; when thou wilt ease thy selfe abroad , thou shalt digge therewith , and shalt turne back and cover that which commeth from thee , for the Lord thy God walketh in the midst of thy Camp to deliver thee , therefore shall thy Camp be holy that he see no uncleane thing in thee , Deut. 23.9 . Shall there now be lesse care of keeping the mouth cleane , then once of covering Excrements , lesse respect now of God himselfe , then once of the Ground under foot ? considering the foulenesse of the Sin , how I pitty the poore Sinner , who being likely to come to a present account of idle words , cares not though his last breath be spent in Swearing . But there are more Causes of Swearing , and more incident to Souldiers then Lying : for it comes also from Vaine Glory ▪ Some thinke it a gallant grace to send out a Voly of Oathes roundly , loudly , and boldly ; as if they durst crack against the Thunderer , and brave God to his face . O simple ! this is Mettle . Also from untamed Passion ; as a Dogge being struck bites a Stone , or any thing that is next ; so a man that gives scope to his Fury , wrecks it on the highest , and barkes against his Maker . But most of all , it comes of ill habit ; through which mens Tongues are not their owne , but the Tongues of Custome , and have gotten words which will have vent in spite of the mind . Now if Swearing proceed from so much Evill , how Evill must it be in it selfe ? be not deceived ; the greatnesse of a sin is not to be measured by the present Punishment , but by the Object against which it strikes , and by the manner of violation . Theft is more punished then Adultery , yet the latter is the greater sin , because it offends a Neighbour in a greater matter , and more nearly ; for the Body is more and nearer then Goods ; but the Name of God is more then both . I know , the Adulterer cries out against the poore Filcher ; and the greater Thiefe , whilst he glories in his owne shame , condemnes the lesse : why ▪ because the one is hanged , the other onely mulct ; so the Swearer feeling little or no present punishment , is insensible of his Crime : but to speake Truth , the sin in it selfe is worse then any Sin whatsoever against our Neighbour , because it highly offends God himselfe . Worse and greater it is in a generall Respect of the Person offended , though lesse perhaps in the speciall manner of offending , because it proceeds from lesse Atrocity of mind , and with lesse damage to the Party , then Murder and some other sin . But if Christ , who now sits at the right hand of God , were as capable of killing , as of hearing his Passion repeated , Swearing would prove a Murder worse then Murder : if the Spouse of Christ could as easily be corrupted as scandal'd with bad example , Swearing would prove an Adultery worse then Adultery : if God could be as soon robbed of his Heavenly Glory as of his Honour before men , Swearing would prove a Robbery worse then the utmost Plunder . As it is , it stands parallell in the same degree of Opposition against God , as False witnesse or Calumny against Man , because it calls God to witnesse a Falshood , and Calumniates his Name . Let me proceed further ; since the Name of God is nearer unto him then the Day or Place of his worship , ( for the Place is appointed for the Day ▪ and both for the Honour of his Name ) therefore prophane Swearing is worse then either Sacriledge or Breach of the Sabboth . In a word , 't is next to Idolatry , I may call it for nearnesse sake {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for as Idolatry makes an Idoll God , so this makes God an Idoll , one that hath Eares and heares not . And I may adde this concerning the manner , that it is acted with more Impudence then any other sin whatsoever , and is most properly a Loud and Crying sin , because it provokes God , not secretly and obliquely , but openly and directly , with loud Prophanation to his Face . Then how many great offences are committed in this one , yet how often is this committed in one Day , by divers Persons , in one City ? It is meerly from Gods Impassibility , that he receaves not such hurt by sin as man doth ; it is therefore his Mercy not our Innocence , that suddaine Vengeance doth not follow , that we are not swallowed up quick in a moment . Lesser faults then This , picking of Sticks on the Sabboth , touching of the Arke with unwarrantable hands , sacrificing with unhallowed fire , have been punished with present death , so may this be too . What meanes St James , when he saith , Above all things , my Brethren , Sweare not . Above all respect of Creatures ? or above all things mentioned in his Epistle ? or above all things contained in that Paragraph of Patience ? whatsoever he meanes , he certainly shewes thereby the heinousnesse of the sin , which is growne so common amongst us . Yet as great and as common as the sin is , it hath lesse Temptation then any other . Profit or Pleasure hires or allures men to other Transgressions ; if one dram of either be found in thy whole Phrasebooke of Swearing , Sweare continually . What hath bewitch'd , who hath bedevil'd you ? Nemo malus gratis , no man does the worke of sin without some wages ; this elsewhere is a true saying ; onely in the Swearer it failes ; which highly aggravates the sinfullnesse , the madnesse , of this baitelesse bootelesse sin , so vainely bent . This sore Evill , which comes from much Evill , is also fruitfull in begetting more Evill : for things produce as they are produced ; Every Bird layes an Egge , like that , of which she was hatched : I can but name those Evills , ●●d so drive to Conclusion . It begets publick disrespect of God : Familiarity breeds Contempt , heedlesse Swearing will make an Oath seeme nothing , and God as little . It breeds Incredulity amongst men : who will beleeve ●hat mans word , who makes so light of his Oath ? Then ●●er the losse of Credit , it produces a desperate Impudence of Lying , as carelesse of Truth , as hopelesse of Beliefe . It gives offence to all Christian Hearers with greatest Incivility . Aristotle names two Vices opposite to Vrbanity , Swearing and Clownishnesse ; whereof the first offends in Excesse , and is therefore excessively uncivill ; for it drives the Hearer to this streight , either to reprove the Speaker , or to suppresse his zeale for God . What Company can indure to heare a man , I say a man , openly slighted , whom they all honour ? then with what patience their onely God ? how can any that are well affected to the Name of Jesus , to which all give Reverence before meat , heare it dishonoured in the mid'st of Eating ? Or why may not then a Pious Christian put off his Hat without Irony , to give it honour in the instant of such dishonour . I forbeare to shew what ill Example it gives to young Children ; who understanding but few words , can onely beare away those , which they heare most frequent . And how it hinders the Jewes Conversion , when he finds those two sins , which he most abhorres , so predominant in the Christian , Idolatry and Swearing . Shall so much Evill of sin escape the Evill of Punishment ? I will be a swift witnesse ( saith God ) against the false Swearers , Mal. 3.5 . He that hath been so often called to witnesse , will come at length with a witnesse indeed . Every one that Sweareth shall be cut off , Zec. 5.3 . God for the abuse of his Name will root out thy Name , and destroy thy House , so that thy Heire and it shall be turned to one Rubbish . For certainty whereof , unlesse ye Repent , I referre you to that Prophets Flying Roll ; sees your Phansie nothing ? the flying roll ; the length whereof is twenty Cubits and the breadth ten Cubits . This is the Curse that goeth forth over the Face of the whole Earth . I will bring it forth ( saith the Lord ) it shall enter into the house of him that Sweareth false by my Name ( as the common Swearer is apt to sweare false ) and it shall remaine in the midst of his house ; and it shall consume it with the Timber thereof and the Stones thereof ; and then what shall become of the Family ? After all this , we are not sure that the anger of God will be turned away ; his hand may be stretched out still : for since publick dishonour is done to his Name by common Swearing , scarce or not scarce punished , how shall he rest satisfied with private Vengeance ? As the whole Body doth often smart for the Tongue , so may a generall Society for some Evill Speakers ; especially if their Speech sound Treason ; but if Treason against the King of Kings , how great Vengeance may justly be feared by the whole State ? one prophane Achan indangered a whole Army ; and because of Swearing the Land mourneth . Jer. 23.10 . v. Behold , since Punishment followeth in that wherein we offend , Voluntary Swearing is now turned to a Compulsive Forswearing , to a blind Covenant against knowne Religion and Duty , against Conscience and Publick Safety , quite contrary to former Oathes of Allegiance and Supremacy , uncapable of keeping Faith on either side without Faith-breaking , as farre from Truth and Righteousnesse , as from all liberty and use of Judgement : and therefore ( as I have formerly shewed in generall ) neither Obligatory to God , nor man ; not through Excuse of Rashnesse , weaknesse , Ignorance , Compulsion , not through benefit of Equivocation , mentall Reservation , private Construction , inward Gainsaying , ( for none can be bettered by his fault ) but through the monstrous Irregularity and horrid viciousnesse of it selfe ; null by Nature ; advantagious to none but Satan , no way usefull to any End , but meerly to destruction of Soules by taking it , or accidentally to a Crowne of Martyrdome by refusing it . They that being unequall to so high a pitch of Sanctity , have submitted themselves to take it , I inquire not through what deficience , are howsoever no more bound to keep it , then Peter was bound to deny his Master for ever , because he had once denied him with an Oath . Indeed it obliges them to that which the Imposer least desires , to Peter like Teares of Repentance , to abundance of bitter sorrow according to the great absurdity of the Crime admitted , and particularly to this kind of amendment , never to sweare againe without urgent necessity in a just Cause : least all the Evill , which God hath threatned , be powred out upon them , and on all guilty Families , and for their sakes on the whole State . You have heard how Swearing comes not onely from some Evill Infirmities , but from the Devill , and from abundance of Evill Vices , how Evill it is in it selfe , how much Evill it produces , and with what Evill it shall be punished . Now for Conclusion . Aquinas hath likened an Oath to the Sacrament , ( for Sacramentum signifies both ) I wish we tooke the one more seldome , and the other more often : the likenesse consists in this , that both are intended for our good , but being illhandled they become Engines of Destruction . See the words of S. Paul concerning the Sacrament , Cor. 1.11.27 . Whosoever shall eate this Bread , and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord : but let a man examine himselfe , and so let him eat of that Bread and drink of that Cup : for he that eateth and drinketh unworthily , eateth and drinketh Damnation to himselfe , not discerning the Lords Body . The same will serve for an Oath . Whosoever shall take this Name in Vaine shall be guilty of the Majesty of the Lord ; but let a man examine himselfe and the Cause , and so let him take this Name ; for he that taketh it in Vaine or unworthily , pronounceth his owne Damnation , not discerning the Majesty and Presence of the Lord . The Apostle for his part had good successe ; for by writing these words , he quite rooted out a grievous Sin , never heard of since , namely Feasting at the time of Communion in the Church : Swearing at the time of merriment in the house is much like it : how hath holinesse been mixt with madnesse in both ! Grant me then ( O Lord ) the like successe by applying the same words , that the Custome of Swearing be never more prevalent amongst us . Grant it ô mighty Lord , that through Reverence of thy Name , we may grow up to Feare of thy greatnesse , and through Feare of thy greatnesse we may proceed to Love of thy goodnesse ; and then through Love of Thee we may come to Joy and Rest in Thee , through Jesus Christ our Lord . To whom with the Father and the Holy Ghost be all Honour , Praise , and Glory , now and for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A61835e-130 Jerom in Matth. 5. Ar : 1. met . Josep. lib. 18. Dem : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Lev. 19.12 . Deut. 6.13 . Num. 30.2 . Ber : de Pert●rio C●j : in Thom. 2 a 2 ae . Q. 89. Ar. 5. Phil : de Decalogo . Cap. 5. Thom. 2 a. 2 ae . Q. 89. Ar. 2. Deut. 23.9 . Ar : Eth : I. 4. c. 8. 2d . 2d . Q. 89 , Ar : 2.