Sermons on Evil-Speaking

8/19/2019 Sermons on Evil-Speaking

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The :olly o# Slaner$ Part $

I+T)9*76TI9+$

Isaac Barrow was born in &onon in 2?/.$ !is #ather was raper tothe king$ !is mother ie when he was #our years ol$ !e was nameIsaac a#ter an uncle, who ie in 2?@., Bishop o# St$ (saph$ %oungIsaac Barrow was eucate at the 6harterhouse School, an at:elstea, be#ore he went, in 2?4/, to 6ambrige$ !e entere #irstat Peterhouse, where his uncle Isaac was a :ellow, but at that timehis uncle was ejecte #rom his :ellowship #or loyalty to the


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(s &ucasian Pro#essor o# "athematics, Isaac Barrow ha among hispupils Isaac +ewton$ +ewton succeee to the chair in 2??$ Barrowresigne because he #eare that the uties o# the mathematical chairrew his thoughts too much #rom the uties o# the pulpit, towarsthe #ull per#ormance o# which he ha esire all stuies to be ais$!e was then intent upon the writing o# an FEposition o# the 6ree,*ecalogue, an Sacraments$F !e hel a preben in Salisbury

6atheral, an a living in >ales, that yiele little #or hissupport a#ter the Pro#essorship ha been resigne$ But he was oneo# the


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appearance in the pulpit is sai to have cause hal# thecongregation to go out o# church$ !e gave his whole min an hiswhole soul to his work #or Go$ "ythical tales are tol o# thelength o# some o# his sermons, at a time when an hourAs sermon wasnot consiere long$ 9# one charity-sermon the story is that itlaste three hours an a hal#, an that Barrow was reDueste toprint it--Fwith the other hal# which he ha not ha time to

eliver$F But we may take this tale as one o# the Duips at whichBarrow himsel# woul have laughe very goo-humourely$

!$ "$

SE)"9+S 9+ E=I&-SPE(


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reason may well accor in the case' supposing that, i# there be anykin o# #acetiousness innocent an reasonable, con#ormable to goomanners regulate by common sense, an consistent with the tenor o#6hristian uty, that is, not transgressing the bouns o# piety,charity, an sobrietyH, St$ Paul i not inten to iscountenance orprohibit that kin$

:or thus epouning an limiting his intent we have some warrant#rom himsel#, some #air intimations in the wors here$ :or #irst,what sort o# #acetious speech he aimeth at, he oth imply by the#ellow he coupleth therewithC 0Greek5, saith he, 0Greek5 #oolishtalking, or #acetiousnessH' such #acetiousness there#ore hetoucheth as oth inclue #olly, in the matter or manner thereo#$Then he #urther etermineth it, by ajoining a peculiar Dualitythereo#, unpro#itableness, or impertinencyC 0Greek5 which are notpertinentH, or conucible to any goo purpose' whence may becollecte that it is a #rivolous an ile sort o# #acetiousnesswhich he conemneth$

But, however, mani#est it is that some kin thereo# he othearnestly #orbi' whence, in orer to the guiance o# our practice,it is nee#ul to istinguish the kins, severing that which isallowable #rom that which is unlaw#ulC that so we may be satis#iein the case, an not on the one han ignorantly transgress our uty,nor on the other trouble ourselves with scruples, others withcensures, upon the use o# warrantable liberty therein$

(n such a resolution seemeth inee especially nee#ul in this ourage this pleasant an jocular ageH which is so in#initely aicteto this sort o# speaking, that it scarce oth a##ect or prieanything near so muchC all reputation appearing now to veil an

stoop to that o# being a wit' to be learne, to be wise, to begoo, are nothing in comparison theretoC even to be noble an richare in#erior things, an a##or no such glory$ "any at least topurchase this glory, to be eeme consierable in this #aculty, anenrolle among the witsH o not only make shipwreck o# conscience,abanon virtue, an #or#eit all pretences to wisomC but neglecttheir estates, an prostitute their honour' so to the privateamage o# many particular persons, an with no small prejuice tothe public, are our times possesse an transporte with thishumour$ To repress the ecess an etravagance whereo#, nothing inway o# iscourse can serve better than a plain eclaration when anhow such a practice is allowable or tolerableC when it is wicke an

vain, unworthy o# a man enue with reason, an pretening tohonesty or honour$

This I shall in some measure eneavour to per#orm$

But #irst it may be emane what the thing we speak o# is, or whatthis #acetiousness oth importJ To which Duestion I might reply as*emocritus i to him that aske the e#inition o# a man, FATis thatwhich we all see an knowF' any one better apprehens what it is byacDuaintance than I can in#orm him by escription$ It is inee athing so versatile an multi#orm, appearing in so many shapes, somany postures, so many garbs, so variously apprehene by severaleyes an jugments, that it seemeth no less har to settle a clearan certain notion thereo#, than to make a portrait o# Proteus, orto e#ine the #igure o# the #leeting air$ Sometimes it lieth in patallusion to a known story, or in seasonable application o# a trivial


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saying, or in #orging an apposite tale' sometimes it playeth inwors an phrases, taking avantage #rom the ambiguity o# theirsense, or the a##inity o# their soun' sometimes it is wrappe in aress o# humorous epressionC sometimes it lurketh uner an osimilitueC sometimes it is loge in a sly Duestion, in a smartanswer, in a Duirkish reason, in a shrew intimation, in cunninglyiverting, or cleverly retorting an objection' sometimes it is

couche in a bol scheme o# speech, in a tart irony, in a lustyhyperbole, in a startling metaphor, in a plausible reconciling o#contraictions, or in acute nonsense' sometimes a scenicalrepresentation o# persons or things, a counter#eit speech, a mimicallook or gesture passeth #or it' sometimes an a##ecte simplicity,sometimes a presumptuous bluntness giveth it beingC sometimes itriseth #rom a lucky hitting upon what is strange, sometimes #rom acra#ty wresting obvious matter to the purpose' o#ten it consistethin one knows not what, an springeth up one can harly tell how$Its ways are unaccountable an ineplicable, being answerable to thenumberless rovings o# #ancy an winings o# language$ It is inshort, a manner o# speaking out o# the simple an plain way such as

reason teacheth an proveth things byH, which by a pretty surprisinguncouthness in conceit or epression oth a##ect an amuse the#ancy, stirring in it some woner, an breeing some elightthereto$ It raiseth amiration, as signi#ying a nimble sagacity o#apprehension, a special #elicity o# invention, a vivacity o# spirit,an reach o# wit more than vulgar' it seeming to argue a rareDuickness o# parts, that one can #etch in remote conceitsapplicableC a notable skill, that he can eterously accommoatethem to the purpose be#ore himC together with a lively briskness o#humour, not apt to amp those sport#ul #lashes o# imagination$>hence in (ristotle such persons are terme 0Greek5, eterous menCan 0Greek5, men o# #acile or versatile manners, who can easily turn

themselves to all things, or turn all things to themselves$H It alsoprocureth elight, by grati#ying curiosity with its rareness orsemblance o# i##iculty as monsters, not #or their beauty, buttheir raretyC as juggling tricks, not #or their use, but theirabstruseness, are behel with pleasureH by iverting the min #romits roa o# serious thoughtsC by instilling gaiety an airiness o#spiritC by provoking to such ispositions o# spirit in way o#emulation or complaisanceC an by seasoning matters, otherwiseistaste#ul or insipi, with an unusual, an thence grate#ul tang$

But saying no more concerning what it is, an leaving it to yourimagination an eperience to supply the e#ect o# such eplication,

I shall aress mysel# to show, #irst, when an how such a manner o#speaking may be alloweC then, in what matters an ways it shoul beconemne$

2$ Such #acetiousness is not absolutely unreasonable or unlaw#ul,which ministereth harmless ivertisement, an elight toconversation harmless, I say, that is, not entrenching upon piety,not in#ringing charity or justice, not isturbing peaceH$ :or6hristianity is not so tetrical, so harsh, so envious, as to bar uscontinually #rom innocent, much less #rom wholesome an use#ulpleasure, such as human li#e oth nee or reDuire$ (n i# joculariscourse may serve to goo purposes o# this kinC i# it may be aptto raise our rooping spirits, to allay our irksome cares, to whetour blunte inustry, to recreate our mins being tire an cloyewith graver occupationsC i# it may bree alacrity, or maintain goo


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humour among usC i# it may conuce to sweeten conversation anenear societyC then is it not inconvenient, or unpro#itable$ I##or those ens we may use other recreations, employing on them ourears an eyes, our hans an #eet, our other instruments o# sensean motion, why may we not as well to them accommoate our organs o#speech an interior senseJ >hy shoul those games which ecite ourwits an #ancies be less reasonable than those whereby our grosser

parts an #aculties are eerciseJ %ea, why are not those morereasonable, since they are per#orme in a manly way, an have inthem a smack o# reasonC #eeling also they may be so manage, as notonly to ivert an please, but to improve an pro#it the min,rousing an Duickening it, yea sometimes enlightening aninstructing it, by goo sense conveye in jocular epressionJ

It woul surely be har that we shoul be tie ever to knit thebrow, an sDueee the brain to be always saly umpish, orseriously pensiveH, that all ivertisement o# mirth an pleasantnessshoul be shut out o# conversationC an how can we better relieveour mins, or rela our thoughts, how can we be more ingenuously

cheer#ul, in what more kinly way can we ehilarate ourselves anothers, than by thus sacri#icing to the Graces, as the ancientscalle itJ (re not some persons always, an all persons sometimes,incapable otherwise to ivert themselves, than by such iscourseJShall we, I say, have no recreationJ or must our recreations be everclownish, or chilish, consisting merely in rustical e##orts, or inpetty sleights o# boily strength an activityJ >ere we, in #ine,oblige ever to talk like philosophers, assigning ry reasons #oreverything, an ropping grave sentences upon all occasions, woulit not much eaen human li#e, an make orinary conversationeceeingly to languishJ :acetiousness there#ore in such cases, anto such purposes, may be allowable$

$ :acetiousness is allowable when it is the most proper instrumento# eposing things apparently base an vile to ue contempt$ It ismany times epeient, that things really riiculous shoul appearsuch, that they may be su##iciently loathe an shunneC an torener them such is the part o# a #acetious wit, an usually canonly be compasse thereby$ >hen to impugn them with own-rightreason, or to check them by serious iscourse, woul signi#ynothing, then representing them in a shape strangely ugly to the#ancy, an thereby raising erision at them, may e##ectuallyiscountenance them$ Thus i the prophet Elias epose the wickesuperstition o# those who worshippe Baal' FElias saith the tetH

mocke them, an sai, A6ry alouC #or he is a go, either he istalking, or he is pursuing, or he is in a journey, or peraventurehe sleeps, an must be awake$AF By which one pregnant instance itappeareth that reasoning pleasantly-abusive in some cases may beuse#ul$ The !oly Scripture oth not inee use it #reDuently itnot suiting the *ivine simplicity an stately gravity thereo# to osoHC yet its conescension thereto at any time su##iciently othauthorise a cautious use thereo#$ >hen sarcastic twitches arenee#ul to pierce the thick skins o# men, to correct their lethargicstupiity, to rouse them out o# their rowsy negligence, then maythey well be applie when plain eclarations will not enlightenpeople to iscern the truth an weight o# things, an bluntarguments will not penetrate to convince or persuae them to theiruty, then oth reason #reely resign its place to wit, allowing itto unertake its work o# instruction an reproo#$


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/$ :acetious iscourse particularly may be commoious #or reprovingsome vices, an reclaiming some persons as salt #or cleansing ancuring some soresH$ It commonly procureth a more easy access to theears o# men, an worketh a stronger impression on their hearts, thanother iscourse coul o$ "any who will not stan a irect reproo#,an cannot abie to be plainly amonishe o# their #ault, will yetenure to be pleasantly rubbe, an will patiently bear a jocun

wipeC though they abominate all language purely bitter or sour, yetthey can relish iscourse having in it a pleasant tartness$ %oumust not chie them as their master, but you may gibe with them astheir companion$ I# you o that, they will take you #or pragmaticalan haughtyC this they may interpret #rienship an #reeom$ "ostmen are o# that temperC an particularly the genius o# iverspersons, whose opinions an practices we shoul strive to correct,oth reDuire not a grave an severe, but a #ree an merry way o#treating them$ :or what can be more unsuitable an unpromising,than to seem serious with those who are not so themselves, or emurewith the scorn#ulJ I# we esign either to please or ve them intobetter manners, we must be as sport#ul in a manner, or as

contemptuous as themselves$ I# we mean to be hear by them, we musttalk in their own #ashion, with humour an jollityC i# we willinstruct them, we must withal somewhat ivert them' we must seem toplay with them i# we think to convey any sober thoughts into them$They scorn to be #ormally avise or taughtC but they may perhaps beslily laughe an lure into a better min$ I# by such complaisancewe can inveigle those ottrels to hearken to us, we may inuce themto consier #arther, an give reason some competent scope, some #airplay with them$ Goo reason may be apparelle in the garb o# wit,an therein will securely pass whither in its native homeliness itcoul never arrive' an being come thither, it with especialavantage may impress goo avice, making an o##ener more clearly

to see, an more eeply to #eel his miscarriageC being representeto his #ancy in a strain somewhat rare an remarkable, yet not so#ierce an #right#ul$ The severity o# reproo# is tempere, an thereproverAs anger isguise thereby$ The guilty person cannot butobserve that he who thus reprehens him is not isturbe or out o#humour, an that he rather pitieth than hateth himC which breeeth aveneration to him, an imparteth no small e##icacy to his wholesomesuggestions$ Such a reprehension, while it #orceth a smile without,oth work remorse withinC while it seemeth to tickle the ear, othsting the heart$ In #ine, many whose #oreheas are brae anhearts steele against all blame, are yet not o# proo# againsterisionC ivers, who never will be reasone, may be rallie in

better orer' in which cases raillery, as an instrument o# soimportant goo, as a servant o# the best charity, may be allowe$

4$ Some errors likewise in this way may be most properly an mostsuccess#ully con#uteC such as eserve not, an harly can bear aserious an soli con#utation$ !e that will contest thingsapparently ecie by sense an eperience, or who isavows clearprinciples o# reason, approve by general consent an the commonsense o# men, what other hope#ul way is there o# proceeing withhim, than pleasantly to eploe his conceitsJ To ispute seriouslywith him were tri#lingC to tri#le with him is the proper course$Since he rejecteth the grouns o# reasoning, Atis vain to be inearnestC what then remains but to jest with himJ To eal seriouslywere to yiel too much respect to such a ba##ler, an too muchweight to his #anciesC to raise the man too high in his courage anconceitC to make his pretences seem worthy the consiering an


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canvassing$ Brie#ly, perverse obstinacy is more easily Duelle,petulant impuence is sooner ashe, sophistical captiousness ismore sa#ely elue, sceptical wantonness is more surely con#ounein this than in the simple way o# iscourse$

$ This way is also commonly the best way o# e#ence against unjustreproach an obloDuy$ To yiel to a slanerous reviler a serious

reply, or to make a #ormal plea against his charge, oth seem toimply that we much consier or eeply resent itC whereas by pleasantre#lection on it we signi#y the matter only eserves contempt, anthat we take ourselves unconcerne therein$ So easily without careor trouble may the brunts o# malice be ecline or repelle$

?$ This may be allowe in way o# counterbalancing an in complianceto the #ashion o# others$ It woul be a isavantage unto truth anvirtue i# their e#eners were barre #rom the use o# this weapon,since it is that especially whereby the patrons o# error an vice omaintain an propagate them$ They being estitute o# goo reason,o usually recommen their absur an pestilent notions by a

pleasantness o# conceit an epression, bewitching the #ancies o#shallow hearers, an inveigling heeless persons to a liking o#themC an i#, #or reclaiming such people, the #olly o# thoseseucers may in like manner be isplaye as riiculous an oious,why shoul that avantage be re#useJ It is wit that wageth the waragainst reason, against virtue, against religionC wit alone it isthat perverteth so many, an so greatly corrupteth the worl$ Itmay, there#ore, be nee#ul, in our war#are #or those earestconcerns, to sort the manner o# our #ighting with that o# ouraversaries, an with the same kin o# arms to protect gooness,whereby they o assail it$ I# wit may happily serve uner thebanner o# truth an virtue, we may impress it #or that serviceC an

goo it were to rescue so worthy a #aculty #rom so vile abuse$ Itis the right o# reason an piety to comman that an all otherenowmentsC #olly an impiety o only usurp them$ ;ust an #itthere#ore it is to wrest them out o# so ba hans, to revoke them totheir right use an uty$

It oth especially seem reDuisite to o it in this age, whereinplain reason is eeme a ull an heavy thing$ >hen the mentalappetite o# men is become like the corporal, an cannot relish any#oo without some piDuant sauce, so that people will rather starvethan live on soli #areC when substantial an soun iscourse#ineth small attention or acceptanceC in such a time, he that can,

may in complaisance, an #or #ashionAs sake, vouchsa#e to be#acetiousC an ingenious vein couple with an honest min may be agoo talentC he shall employ wit commenably who by it can #urtherthe interests o# gooness, alluring men #irst to listen, theninucing them to consent unto its wholesome ictates an precepts$

Since men are so irreclaimably ispose to mirth an laughter, itmay be well to set them in the right pin, to ivert their humourinto the proper channel, that they may please themselves in eriingthings which eserve it, ceasing to laugh at that which reDuirethreverence or horror$

It may also be epeient to put the worl out o# conceit that allsober an goo men are a sort o# such lumpish or sour people thatthey can utter nothing but #lat an rowsy stu##, by showing themthat such persons, when they see cause, in conescension, can be as


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iscourse, nor to in#ringe ecency, to isturb peace, to violate anyo# the gran uties incumbent on us piety, charity, justice,sobrietyH, but rather sometimes may yiel avantage in thoserespectsC it cannot well absolutely an universally be conemne'an when not use upon improper matter, in an un#it manner, withecessive measure, at unue season, to evil purpose, it may beallowe$ It is ba objects, or ba ajuncts, which o spoil its

ini##erence an innocenceC it is the abuse thereo#, to which asall pleasant things are angerous, an apt to egenerate into baitso# intemperance an ecessH it is very liable, that corrupteth itCan seemeth to be the groun why in so general terms it isprohibite by the (postle$ >hich prohibition to what cases, or whatsorts o# jesting it eteneth, we come now to eclare$

II$ 2$ (ll pro#ane jesting, all speaking loosely an wantonlyabout holy things things nearly relate to Go an religionH,making such things the matters o# sport an mockery, playing antri#ling with them, is certainly prohibite, as an intolerably vain

an wicke practice$ It is an in#allible sign o# a vain an lightspirit, which consiereth little, an cannot istinguish things, totalk slightly concerning persons o# high ignity, to whom especialrespect is ueC or about matters o# great importance, which eservevery serious consieration$ +o man speaketh, or shoul speak, o#his prince, that which he hath not weighe whether it will consistwith that veneration which shoul be preserve inviolate to him$ (n is not the same, is not much greater care to be use in regarto the incomparably great an glorious "ajesty o# !eavenJ %es,surely, as we shoul not without great awe think o# !imC so weshoul not presume to mention !is name, !is wor, !is institutions,anything immeiately belonging to !im, without pro#ounest reverence

an rea$ It is the most enormous sauciness that can be imagine,to speak petulantly or pertly concerning !imC especially consieringthat whatever we o say about !im, we o utter it in !is presence,an to !is very #ace$ F:or there is not,F as the holy psalmistconsiere, Fa wor in my tongue, but lo, 9 &or, thou knowest italtogether$F +o man also hath the heart to roll, or thinksraillery convenient, in cases nearly touching his li#e, his health,his estate, or his #ame' an are the true li#e an health o# oursoul, are interests in GoAs #avour an mercy, are everlasting gloryan bliss a##airs o# less momentJ are the treasures an joys o#paraise, or the amages an torments in hell, more jesting mattersJ+o, certainly no' in all reason there#ore it becometh us, an it

in#initely concerneth us, whenever we think o# these things, to bein best earnest, always to speak o# them in most sober saness$

The proper objects o# common mirth an sport#ul ivertisement aremean an petty mattersC anything at least is by playing therewithmae such' great things are thereby iminishe an ebaseCespecially sacre things o grievously su##er thence, being withetreme inecency an inignity epresse beneath themselves, whenthey become the subjects o# #lashy wit, or the entertainments o##rothy merriment' to sacri#ice their honour to our vain pleasure,being like the riiculous #onness o# that people which, as (Elianreporteth, worshipping a #ly, i o##er up an o thereto$ Thesethings were by Go institute, an propose to us #or purposes Duitei##erentC to compose our hearts, an settle our #ancies in a mostserious #rameC to bree inwar satis#action, an joy purelyspiritualC to eercise our most solemn thoughts, an employ our


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gravest iscourses' all our speech there#ore about them shoul bewholesome, apt to a##or goo instruction, or to ecite gooa##ectionsC Fgoo,F as St$ Paul speaketh, F#or the use o# ei#ying,that it may minister grace unto the hearers$F

I# we must be #acetious an merry, the #iel is wie an spaciousCthere are matters enough in the worl besies these most august an

rea#ul things, to try our #aculties an please our humour withCeverywhere light an luicrous things occurC it there#ore oth arguea marvellous poverty o# wit, an barrenness o# invention no lessthan a strange e#ect o# gooness, an want o# iscretionH, in thosewho can evise no other subjects to #rolic upon besies these, o#all most improper an perilousC who cannot seem ingenious uner thecharge o# so highly trespassing upon ecency, isclaiming wisom,wouning the ears o# others, an their own consciences$ Seemingenious, I sayC #or selom those persons really are such, or arecapable to iscover any wit in a wise an manly way$ ATis not theecellency o# their #ancies, which in themselves are usually sorryan insipi enough, but the uncouthness o# their presumptionC not

their etraorinary wit, but their proigious rashness, which is tobe amire$ They are gae on, as the oers o# bol tricks, whoare per#orm that which no sober man will attempt' they o ineerather eserve themselves to be laughe at, than their conceits$:or what can be more riiculous than we o make ourselves, when wethus #ile an #ool with our own soulsC when, to make vain peoplemerry, we incense GoAs earnest ispleasureC when, to raise a #it o#present laughter, we epose ourselves to enless wailing an woeCwhen, to be reckone wits, we prove ourselves stark wilJ Surely tothis case we may accommoate that o# a truly great wit,


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so very brittle, yet o# so vast priceC which being once broken orcracke, it is very har an scarce possible to repair$ ( small,transient pleasure, a tickling the ears, wagging the lungs, #ormingthe #ace into a smile, a giggle, or a hum, are not to be purchasewith the grievous istaste an smart, perhaps with the real amagean mischie# o# our neighbour, which atten upon contempt$ This isnot jesting, surely, but ba earnestC Atis wil mirth, which is the

mother o# grie# to those whom we shoul tenerly loveC Atisunnatural sport, which breeeth ispleasure in them whose elight itshoul promote, whose liking it shoul procure' it crosseth thenature an esign o# this way o# speaking, which is to cement aningratiate society, to rener conversation pleasant an sprightly,#or mutual satis#action an com#ort$

True #estivity is calle salt, an such it shoul be, giving a smartbut savoury relish to iscourseC eciting an appetite, notirritating isgustC cleansing sometimes, but never creating a sore'an 0Greek5, i# it become thus insipiH, or unsavoury, it isthere#ore goo #or nothing, but to be cast out, an troen uner

#oot o# men$ Such jesting which oth not season wholesome orharmless iscourse, but giveth a haut gout to putri an poisonousstu##, grati#ying istempere palates an corrupt stomachs, isinee oious an espicable #olly, to be cast out with loathing, tobe troen uner #oot with contempt$ I# a man o##ens in this sort,to please himsel#, Atis scurvy malignityC i# to elight others, Atisbase servility an #lattery' upon the #irst score he is a bu##oonto himsel#C upon the last, a #ool to others$ (n well in commonspeech are such practisers so terme, the grouns o# that practicebeing so vain, an the e##ect so unhappy$ The heart o# #ools, saiththe wise man, is in the house o# mirthC meaning, it seems,especially such hurt#ully wanton mirth' #or it is as he #urther

telleth usH the property o# #ools to elight in oing harm FIt isas sport to a #ool to o mischie#FH$ Is it not in earnest mostpalpable #olly, #or so mean ens to o so great harmC to isobligemen in sportC to lose #riens an get enemies #or a conceitC out o#a light humour to provoke #ierce wrath, an bree tough hatreC toengage oneAs sel# conseDuently very #ar in stri#e, anger, antroubleJ +o way certainly is more apt to prouce such e##ects thanthisC nothing more speeily in#lameth, or more thoroughly engagethmen, or sticketh longer in menAs hearts an memories, than bittertaunts an sco##s' whence this honey soon turns into gallC these jolly comeies o commonly terminate in woe#ul trageies$

Especially this scurrilous an sco##ing way is then most etestablewhen it not only eposeth the blemishes an in#irmities o# men, butabuseth piety an virtue themselvesC #louting persons #or theirconstancy in evotion, or their strict aherence to a conscientiouspractice o# utyC aiming to e##ect that which ;ob complaineth o#,FThe just upright man is laughe to scornCF resembling those whomthe psalmist thus escribeth, F>ho whet their tongue like a swor,an ben their arrows, even bitter wors, that they may shoot insecret at the per#ectCF serving goo men as ;eremy was serve--FThewor o# the &or,F saith he, Fwas mae a reproach unto me, an aerision aily$F

This practice oth eviently in the highest egree ten to theisparagement an iscouragement o# goonessC aiming to epose it,an to rener men ashame thereo#C an it mani#estly proceeeth #roma esperate corruption o# min, #rom a min harene an embolene,


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sol an enslave to wickeness' whence they who eal therein arein !oly Scripture represente as egregious sinners, or personssuperlatively wicke, uner the name o# scorners 0Greek5, pests, orpestilent men, the Greek translators call them, properly enough inregar to the e##ects o# their practiceHC concerning whom the wiseman signi#ying how Go will meet with them in their own wayH saith,FSurely the &or scorneth the scorners$F A0Greek5 sco##ers, or

mockersH, St$ Peter termeth them, who walk accoring to their ownlustsC who not being willing to practise, are reay to erievirtueC thereby striving to seuce others into their perniciouscourses$

This o##ence also proportionably groweth more criminal as itpresumeth to reach persons eminent in ignity or worth, unto whomspecial veneration is appropriate$ This ajoineth sauciness toscurrility, an avanceth the wrong thereo# into a kin o#sacrilege$ ATis not only injustice, but pro#aneness, to abuse thegos$ Their station is a sanctuary #rom all irreverence anreproachC they are seate on high, that we may only look up to them

with respectC their e#ects are not to be seen, or not to be toucheby malicious or wanton wits, by spite#ul or scorn#ul tongues' theiminution o# their creit is a public mischie#, an the Stateitsel# oth su##er in their becoming objects o# scornC not onlythemselves are vili#ie an egrae, but the great a##airs theymanage are obstructe, the justice they aminister is isparagethereby$

In #ine, no jesting is allowable which is not thoroughly innocent'it is an unworthy perverting o# wit to employ it in biting anscratchingC in working prejuice to any manAs reputation orinterestC in neelessly incensing any manAs anger or sorrowC in

raising animosities, issensions, an #eus among any$

>hence it is somewhat strange that any men #rom so mean an silly apractice shoul epect commenation, or that any shoul a##orregar theretoC the which it is so #ar #rom meriting, that ineecontempt an abhorrence are ue to it$ "en o truly more renerthemselves espicable than others when, without just groun, orreasonable occasion, they o attack others in this way$ That such apractice oth ever #in any encouragement or acceptance, whence canit procee, but #rom the ba nature an small jugment o# somepersonsJ :or to any man who is enowe with any sense o# gooness,an hath a competence o# true wit, or a right knowlege o# goo

manners who knows$ $ $ $ inurbanum lepio seponere ictoH, itcannot but be unsavoury an loathsome$ The repute it obtaineth isin all respects unjust$ So woul it appear, not only were the causeto be ecie in a court o# morality, because it consists not withvirtue an wisomC but even be#ore any competent juges o# wititsel#$ :or he overthrows his own pretence, an cannot reasonablyclaim any interest in wit, who oth thus behave himsel#' heprejugeth himsel# to want wit, who cannot escry #it matter toivert himsel# or others' he iscovereth a great straitness ansterility o# goo invention, who cannot in all the wie #iel o#things #in better subjects o# iscourseC who knows not how to beingenious within reasonable compass, but to pick up a sorry conceitis #orce to make ecursions beyon the bouns o# honesty anecency$

+either is it any argument o# consierable ability in him that haps


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to please this way' a slener #aculty will serve the turn$ Thesharpness o# his speech cometh not #rom wit so much as #rom choler,which #urnisheth the lowest inventions with a kin o# pungentepression, an giveth an ege to every spite#ul wor' so that anyull wretch oth seem to scol eloDuently an ingeniously$ 6ommonlyalso satirical taunts o owe their seeming piDuancy, not to thespeaker or his wors, but to the subject, an the hearersC the

matter conspiring with the ba nature or the vanity o# men who loveto laugh at any rate, an to be please at the epense o# othermenAs reputeC conceiting themselves etolle by the epression o#their neighbour, an hoping to gain by his loss$ Such customersthey are that maintain the bitter wits, who otherwise woul wanttrae, an might go a-begging$ :or commonly they who seem to ecelthis way are miserably #lat in other iscourse, an most ullyserious' they have a particular unaptness to escribe any goothing, or commen any worthy personC being estitute o# right ieas,an proper terms answerable to such purposes' their representationso# that kin are absur an unhansomeC their eulogies to use theirown way o# speakingH are in e##ect satires, an they can harly more

abuse a man than by attempting to commen himC like those in theprophet, who were wise to o ill, but to o well ha no knowlege$

/$ I pass by that it is very culpable to be #acetious in obscenean smutty matters$ Such things are not to be iscourse on eitherin jest or in earnestC they must not, as St$ Paul saith, be so muchas name among 6hristians$ To mele with them is not to isport,but to e#ile oneAs sel# an others$ There is inee no morecertain sign o# a min utterly ebauche #rom piety an virtue thanby a##ecting such talk$ But #urther--

4$ (ll unseasonable jesting is blamable$ (s there are some proper

seasons o# relaation, when we may esipere in locoC so there aresome times, an circumstances o# things, wherein it concerneth anbecometh men to be serious in min, grave in emeanour, an plain iniscourseC when to sport in this way is to o inecently oruncivilly, to be impertinent or troublesome$

It comporteth not well with the presence o# superiors, be#ore whomit becometh us to be compose an moest, much less with theper#ormance o# sacre o##ices, which reDuire an earnest attention,an most serious #rame o# min$

In eliberations an ebates about a##airs o# great importance, the

simple manner o# speaking to the point is the proper, easy, clear,an compenious way' #acetious speech there serves only to obstructan entangle business, to lose time, an protract the result$ Theshop an echange will scarce enure jesting in their lowertransactions' the Senate, the 6ourt o# ;ustice, the 6hurch o muchmore eclue it #rom their more weighty consultations$ >henever it justleth out, or hinereth the espatch o# other serious business,taking up the room or swallowing the time ue to it, or inisposingthe mins o# the auience to atten it, then it is unseasonable anpestilent$ 0Greek5 to play, that we may be seriously busyH, is thegoo rule o# (nacharsisH, implying the suborination o# sport tobusiness, as a coniment an #urtherance, not an impeiment or clogthereto$ !e that #or his sport neglects his business, eservesinee to be reckone among chilrenC an chilrenAs #ortune willatten him, to be please with toys, an to #ail o# substantialpro#it$


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ATis again improper because inee uncivil, an inhumanH to jestwith persons that are in a sa or a##licte conitionC as arguingwant o# ue consiering or ue commiserating their case$ It appearsa kin o# insulting upon their mis#ortune, an is apt to #omenttheir grie#$ Even in our own case upon any isastrous occurrenceto ourselvesH, it woul not be seemly to #rolic it thusC it woul

signi#y want o# ue regar to the #rowns o# Go, an the strokes o#!is hanC it woul cross the wise manAs avice, FIn the ay o#prosperity be joy#ul, but in the ay o# aversity consier$F

It is also not seasonable, or civil, to be jocun in this way withthose who esire to be serious, an like not the humour$ ;ocularityshoul not be #orcibly obtrue, but by a kinly conspiracy ortacit compactH slip into conversationC consent an complaisance giveall the li#e thereto$ Its esign is to sweeten an ease societyCwhen to the contrary it breeeth o##ence or encumbrance, it is worsethan vain an unpro#itable$ :rom these instances we may collectwhen in other like cases it is unseasonable, an there#ore culpable$

:urther--

$ To a##ect, amire, or highly to value this way o# speakingeither absolutely in itsel#, or in comparison to the serious anplain way o# speechH, an thence to be rawn into an immoerate usethereo#, is blamable$ ( man o# ripe age an soun jugment, #orre#reshment to himsel#, or in complaisance to others, may sometimesconescen to play in this, or any other harmless wayC but to be#on o# it, to prosecute it with a care#ul or pain#ul eagerness, toote an well upon it, to reckon it a brave or a #ine thing, asingular matter o# commenation, a transcenent accomplishment,anywise pre#erable to rational enowments, or comparable to the

moral ecellencies o# our min to soli knowlege, or soun wisom,or true virtue an goonessH, this is etremely chilish, orbrutish, an #ar below a man$ >hat can be more absur than to makebusiness o# play, to be stuious an laborious in toys, to make apro#ession or rive a trae o# impertinencyJ >hat more plainnonsense can there be, than to be earnest in jest, to be continualin ivertisement, or constant in pastimeC to make etravagance allour way, an sauce all our ietJ Is not this plainly the li#e o# achil that is ever busy, yet never hath anything to oJ 9r the li#eo# that mimical brute which is always active in playing uncouth anunlucky tricksC which, coul it speak, might surely pass well #or apro#esse witJ

The proper work o# man, the gran ri#t o# human li#e, is to #ollowreason that noble spark kinle #rom !eavenC that princely anpower#ul #aculty, which is able to reach so lo#ty objects, anachieve so mighty worksH, not to soothe #ancy, that brutish, shallowan giy power, able to per#orm nothing worthy much regar$ >e arenot even 6icero coul tell usH born #or play an jesting, but #orseverity, an the stuy o# graver an greater a##airs$ %es, we werepurposely esigne, an #itly #rame, to unerstan an contemplate,to a##ect an elight in, to unertake an pursue most noble anworthy thingsC to be employe in business consierably pro#itable toourselves, an bene#icial to others$ >e o there#ore strangelyebase ourselves, when we o strongly ben our mins to, or set oura##ections upon, such toys$

Especially to o so is unworthy o# a 6hristianC that is, o# a person


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who is avance to so high a rank, an so glorious relationsC whohath so ecellent objects o# his min an a##ections presentebe#ore him, an so ecellent rewars #or his care an pains proposeto himC who is engage in a##airs o# so worthy nature, an soimmense conseDuence' #or him to be ealous about Duibbles, #or himto be ravishe with puny conceits an epressions, Atis a wonrousoversight, an an enormous inecency$

!e inee that pre#ers any #aculty to reason, isclaims theprivilege o# being a man, an unerstans not the worth o# his ownnatureC he that pries any Duality beyon virtue an gooness,renounces the title o# a 6hristian, an knows not how to value theignity o# his pro#ession$ It is these two reason an virtueH inconjunction which prouce all that is consierably goo an great inthe worl$ :ancy can o littleC oth never anything well, ecept asirecte an wiele by them$ *o pretty conceits or humorous talkcarry on any business, or per#orm any workJ +oC they areine##ectual an #ruitless' o#ten they isturb, but they neverespatch anything with goo success$ It is simple reason as ull

an ry as it seemethH which epeiteth all the gran a##airs, whichaccomplisheth all the mighty works that we see one in the worl$In truth, there#ore, as one iamon is worth numberless bits o#glassC so one soli reason is worth innumerable #ancies' one graino# true science an soun wisom in real worth an use oth outweighloas i# any loas can beH o# #reakish wit$ To rate thingsotherwise oth argue great weakness o# jugment, an #onness o#min$ So to conceit o# this way signi#ieth a weak minC an much toelight therein renereth it so--nothing more ebaseth the spirit o#a man, or more renereth it light an tri#ling$

!ence i# we must be venting pleasant conceits, we shoul o it as i#

we i it not, carelessly an unconcernelyC not staning upon it,or valuing ourselves #or it' we shoul o it with measure anmoerationC not giving up ourselves thereto, so as to min it orelight in it more than in any other thing' we shoul not be sointent upon it as to become remiss in a##airs more proper or nee#ul#or usC so as to nauseate serious business, or isrelish the moreworthy entertainments o# our mins$ This is the great anger o# it,which we aily see men to incurC they are so bewitche with a humouro# being witty themselves, or o# hearkening to the #ancies o#others, that it is this only which they can like or #avour, whichthey can enure to think or talk o#$ ATis a great pity that men whowoul seem to have so much wit, shoul so little unerstan

themselves$ But #urther--

?$ =ainglorious ostentation this way is very blamable$ (llambition, all vanity, all conceiteness, upon whatever groun theyare #oune, are absolutely unreasonable an sillyC but yet thosebeing groune on some real ability, or some use#ul skill, are wisean manly in comparison to this, which staneth on a #ounation somani#estly slight an weak$ The ol philosophers by a severe #atherwere calle animalia gloriae animals o# gloryH, an by a satiricalpoet they were terme blaers o# vanityC but they at least icatch at praise #rom praiseworthy knowlegeC they were pu##e upwith a win which blew some goo to mankinC they sought glory #romthat which eserve glory i# they ha not sought itC it was asubstantial an soli creit which they i a##ect, resulting #romsuccess#ul enterprises o# strong reason, an stout inustry' butthese animalculae gloriae, these #lies, these insects o# glory,


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an abstinence #rom sinH St$ ;ames oth insert this about swearing,couche in epression enoting his great earnestness, an apt toecite our special attention$ Therein he oth not mean universallyto interict the use o# oaths, #or that in some cases is not onlylaw#ul, but very epeient, yea, nee#ul, an reDuire #rom us as autyC but that swearing which our &or ha epressly prohibite to!is isciples, an which thence, Duestionless, the brethren to whom

St$ ;ames i write i well unerstan themselves oblige to#orbear, having learne so in the #irst catechisms o# 6hristianinstitutionC that is, neeless an heeless swearing in orinaryconversation, a practice then #reDuent in the worl, both among ;ewsan GentilesC the which also, to the shame o# our age, is now somuch in #ashion, an with some men in vogueC the invoking GoAsname, appealing to !is testimony, an provoking !is jugment uponany slight occasion, in common talk, with vain incogitancy, orpro#ane bolness$ :rom such practice the !oly (postle ehorteth interms importing his great concerneness, an implying the matter tobe o# highest importanceC #or, 0Greek5, saith he, FBe#ore allthingsH, my brethren, o not swearCF as i# he i apprehen this sin

o# all others to be one o# the most heinous an pernicious$ 6oulhe have sai moreJ woul he have sai so much, i# he ha notconceive the matter to be o# eceeing weight an conseDuenceJ (nthat it is so, I mean now, by GoAs help, to show you, by proposingsome consierations, whereby the heinous wickeness, together withthe monstrous #olly, o# such rash an vain swearing will appearC thewhich being lai to heart will, I hope, e##ectually issuae aneter #rom it$

I$ &et us consier the nature o# an oath, an what we o when weaventure to swear$

It is as it is phrase in the *ecalogue, an elsewhere in !olyScriptureH an assuming the name o# Go, an applying it to ourpurposeC to countenance an con#irm what we say$

It is an invocation o# Go as a most #aith#ul >itness, concerningthe truth o# our wors, or the sincerity o# our meaning$

It is an appeal to Go as a most upright ;uge whether we oprevaricate in asserting what we o not believe true, or inpromising what we are not #irmly resolve to per#orm$

It is a #ormal engagement o# Go to be the (venger o# ourtrespassing in violation o# truth or #aith$

It is a bining our souls with a most strict an solemn obligation,to answer be#ore Go, an to unergo the issue o# !is jugment aboutwhat we a##irm or unertake$

Such an oath is represente to us in !oly Scripture$

>hence we may collect, that swearing oth reDuire great moesty ancomposeness o# spirit, very serious consieration an solicitouscare, that we be not rue an saucy with Go, in taking up !is name,an prostituting it to vile or mean usesC that we o not abuse orebase !is authority, by citing it to aver #alsehoos orimpertinencesC that we o not slight !is venerable justice, byrashly provoking it against usC that we o not precipitately throw


20/74

our souls into most angerous snares an intricacies$

:or let us re#lect an consier' >hat a presumption is it withoutue regar an reverence to lay hol on GoAs nameC with unhallowebreath to vent an toss that great an glorious, that most holy,that reveren, that #ear#ul an terrible name o# the &or our Go,the great 6reator, the mighty Sovereign, the rea#ul ;uge o# all

the worlC that name which all heaven with pro#ounest submissionoth aore, which the angelical powers, the brightest an purestSeraphim, without hiing their #aces, an reverential horror, cannotutter or hearC the very thought whereo# shoul strike awe throughour hearts, the mention whereo# woul make any sober man to trembleJ0Greek5, F:or how,F saith St$ 6hrysostom, Fis it not absur that aservant shoul not are to call his master by name, or bluntly anorinarily to mention him, yet that we slightly an contemptuouslyshoul in our mouth toss about the &or o# angelsJ

F!ow is it not absur, i# we have a garment better than the rest,that we #orbear to use it continually, but in the most slight an

common way o wear the name o# GoJF

!ow grievous inecency is it, at every turn to summon our "aker, ancall own (lmighty Go #rom heaven, to atten our leisure, to vouchour ile prattle, to secon our giy passions, to concern !istruth, !is justice, !is power in our trivial a##airsK

>hat a wilness is it, to ally with that jugment upon which theeternal oom o# all creatures epeneth, at which the pillars o#heaven are astonishe, which hurle own legions o# angels #rom thetop o# heaven an happiness into the bottomless ungeon' the which,as grievous sinners, o# all things we have most reason to reaC an

about which no sober man can otherwise think than i that greatking, the holy psalmist, who sai, F"y #lesh trembleth #or Thee, anI am a#rai o# Thy jugmentsKF

!ow proigious a maness is it, without any constraint or nee#ulcause, to incur so horrible a anger, to rush upon a curseC to e#ythat vengeance, the least touch o# breath whereo# can ash us tonothing, or thrust us own into etreme an enless woeJ

>ho can epress the wretcheness o# that #olly, which so entanglethus with inetricable knots, an enchaineth our souls so rashly withesperate obligationsJ

>here#ore he that woul but a little min what he oeth when heareth to swear, what it is to mele with the aorable name, thevenerable testimony, the #ormiable jugment, the terrible vengeanceo# the *ivine "ajesty, into what a case he putteth himsel#, howetreme haar he runneth thereby, woul assurely have little heartto swear, without greatest reason, an most urgent neeC harlywithout trembling woul he unertake the most necessary an solemnoathC much cause woul he see 0Greek5, to aore, to #ear an oath'which to o, the ivine preacher maketh the character o# a goo man$F(s,F saith he, Fis the goo, so is the sinnerC an he thatsweareth, as he that #eareth an oath$F

In #ine, even a heathen philosopher, consiering the nature o# anoath, i conclue the unlaw#ulness thereo# in such cases$ :or,Fseeing,F saith he, Fan oath oth call Go #or witness, an


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proposeth !im #or umpire an voucher o# the things it saithCthere#ore to inuce Go so upon occasion o# human a##airs, or, whichis all one, upon small an slight accounts, oth imply contempt o#!im' where#ore we ought wholly to shun swearing, ecept uponoccasions o# highest necessity$F

II$ >e may consier that swearing, agreeably to its nature, ornatural aptitue an tenency, is represente in !oly Scripture as aspecial part o# religious worship, or evotion towars GoC in theue per#ormance whereo# we o avow !im #or the true Go an Governoro# the worlC we piously o acknowlege !is principal attributes anspecial prerogativesC !is omnipresence an omniscience, eteningitsel# to our most inwar thoughts, our secretest purposes, ourclosest retirementsC !is watch#ul provience over all our actions,a##airs, an concernsC !is #aith#ul gooness, in #avouring truth anprotecting rightC !is eact justice, in patronising sincerity, anchastising per#iiousnessC !is being Supreme &or over all persons,an ;uge paramount in all causesC !is reainess in our nee, upon

our humble imploration an re#erence, to unertake the arbitrationo# matters controverte, an the care o# aministering justice, #orthe maintenance o# truth an right, o# loyalty an #ielity, o#orer an peace among men$ Swearing oes also intimate a pioustruth an con#ience in Go, as (ristotle observeth$

Such things a serious oath oth imply, to such purposes swearingnaturally servethC an there#ore to signi#y or e##ectuate them,*ivine institution hath evote it$

Go in gooness to such ens hath please to len us !is great nameCallowing us to cite !im #or a witness, to have recourse to !is bar,

to engage !is justice an power, whenever the case eserveth anreDuireth it, or when we cannot by other means well assure thesincerity o# our meaning, or secure the constancy o# ourresolutions$

%ea, in such eigencies !e oth eact this practice #rom us, as aninstance o# our religious con#ience in !im, an as a serviceconucible to !is glory$ :or it is a precept in !is law, o# moralnature, an eternal obligation, FThou shalt #ear the &or thy GoC!im shalt thou serve, an to !im shalt thou cleave, an shalt swearby !is name$F It is the character o# a religious man to swear withue reverence an upright conscience$ :or, FThe king,F saith the

psalmist, Fshall rejoice in GoC every one that sweareth by !imshall glory' but the mouth o# them that speak lies shall bestoppe$F It is a istinctive mark o# GoAs people, accoring tothat o# the prophet ;eremy, F(n it shall come to pass, i# they williligently learn the ways o# my people, to swear by my name $ $ $then shall they be built in the mist o# my people$F It ispreicte concerning the evangelical times, F7nto "e every kneeshall bow, every tongue shall swear'F an, FThat he who blessethhimsel# in the earth, shall bless himsel# by the Go o# TruthC anhe that sweareth in the earth, shall swear by the Go o# Truth$F

(s there#ore all other acts o# evotion, wherein immeiateapplication is mae to the *ivine "ajesty, shoul never be per#ormewithout most hearty intention, most serious consieration, mostlowly reverenceC so neither shoul this gran one, wherein Go is sonearly touche, an !is chie# attributes so much concerne' the


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which inee oth involve both prayer an praise, oth reDuire themost evotional acts o# #aith an #ear$

>e there#ore shoul so per#orm it as not to incur that reproo#'FThis people raweth nigh unto me with their mouth, an honoureth mewith their lips, but their heart is #ar #rom me$F

>hen we seem most #ormally to avow Go, to con#ess !is omniscience,to con#ie in !is justice, we shoul not really isregar !im, anin e##ect signi#y that we o not think !e oth know what we say, orwhat we o$

I# we o presume to o##er this service, we shoul o it in themanner appointe by himsel#, accoring to the conitions prescribein the prophet, FThou shalt swear, the &or liveth, in truth, in jugment, an in righteousness'F in truth, taking hee that ourmeaning be con#ormable to the sense o# our wors, an our wors tothe verity o# thingsC in jugment, having with care#ul eliberationeamine an weighe that which we assert or promiseC in

righteousness, being satis#ie in conscience that we o not thereinin#ringe any rule o# piety towar Go, o# eDuity towar men, orsobriety an iscretion in regar to ourselves$

The cause o# our swearing must be nee#ul, or very epeientC theesign o# it must be honest an use#ul to consierable purposestening to GoAs honour, our neighbourAs bene#it, our own wel#areHCthe matter o# it shoul be not only just an law#ul, but worthy anweightyC the manner ought to be grave an solemn, our min being#rame to earnest attention, an enue with pious a##ectionssuitable to the occasion$

9therwise, i# we o venture to swear, without ue avice an care,without much respect an awe, upon any slight or vain not to sayba or unlaw#ulH occasion, we then esecrate swearing, an areguilty o# pro#aning a most sacre orinance' the oing so othimply base hypocrisy, or lew mockery, or abominable wantonness an#ollyC in boily invaing an vainly tri#ling with the most augustuties o# religion$ Such swearing there#ore is very ishonourablean injurious to Go, very prejuicial to religion, very repugnantto piety$

III$ >e may consier that the swearing prohibite is very noious

to human society$

The great prop o# society which upholeth the sa#ety, peace, anwel#are thereo#, in observing laws, ispensing justice, ischargingtrusts, keeping contracts, an holing goo corresponence mutuallyHis conscience, or a sense o# uty towar Go, obliging to per#ormthat which is right an eDualC Duickene by hope o# rewars an #earo# punishments #rom !im' secluing which principle, no worllycon#eeration is strong enough to hol men #ast, or can #urtherispose many to o right, or observe #aith, or hol peace, thanappetite or interest, or humour things very slippery an uncertainHo sway them$

That men shoul live honestly, Duietly, an com#ortably together, itis nee#ul that they shoul live uner a sense o# GoAs will, an inawe o# the ivine power, hoping to please Go, an #earing to o##en


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!im, by their behaviour respectively$

That justice shoul be aministere between men, it is necessarythat testimonies o# #act be allegeC an that witnesses shoulapprehen themselves greatly oblige to iscover the truth,accoring to their conscience, in ark an oubt#ul cases$

That men shoul uprightly ischarge o##ices serviceable to publicgoo, it oth behove that they be #irmly engage to per#orm thetrusts repose in them$

That in a##airs o# very consierable importance men shoul eal withone another with satis#action o# min, an mutual con#ience, theymust receive competent assurances concerning the integrity,#ielity, an constancy each o# other$

That the sa#ety o# governors may be preserve, an the obeience ueto them maintaine secure #rom attempts to which they are liable bythe treachery, levity, perverseness, timorousness, ambition, all

such lusts an ill humours o# menH, it is epeient that men shoulbe tie with the strictest bans o# allegiance$

That controversies emergent about the interests o# men shoul beetermine, an an en put to stri#e by peremptory an satis#actorymeans, is plainly necessary #or common Duiet$

>here#ore #or the public interest an bene#it o# human society it isreDuisite that the highest obligations possible shoul be lai uponthe consciences o# men$

(n such are those o# oaths, engaging them to #ielity an constancy

in all such cases, out o# regar to (lmighty Go, as the in#alliblepatron o# truth an right, the unavoiable chastiser o#per#iiousness an improbity$

To such purposes, there#ore, oaths have ever been applie, as themost e##ectual instruments o# working themC not only among the#ollowers o# true an per#ect religion, but even among all those whoha any glimmering notions concerning a *ivine Power an ProvienceCwho have eeme an oath the #astest tie o# conscience, an hel theviolation o# it #or the most etestable impiety an iniDuity$ Sothat what 6icero saith o# the )omans, that Ftheir ancestors ha noban to constrain #aith more strait than an oath,F is true o# all

other nations, common reason not being able to evise any engagementmore obliging than it isC it being in the nature o# things 0Greek5,an 0Greek5, the utmost assurance, the last resort o# human #aith,the surest plege that any man can yiel o# his trustiness$ !enceever in transactions o# highest moment this hath been use to binthe #aith o# men$

!ereby nations have been wont to rati#y leagues o# peace an amitybetween each other which there#ore the Greeks call 0Greek5H$

!ereby princes have oblige their subjects to loyalty' an it hathever been the strongest argument to press that uty, which thePreacher useth, FI counsel thee to keep the kingAs commanment, anthat in regar o# the oath o# Go$F

!ereby generals have engage their soliers to stick close to them


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in bearing harships an encountering angers$

!ereby the nuptial league hath been con#irmeC the solemnisationwhereo# in temples be#ore Go is in e##ect a most sacre oath$

!ereon the ecision o# the greatest causes concerning the lives,estates, an reputations o# men have epeneC so that, as the

(postle saith, Fan oath #or con#irmation is to them an en o# allstri#e$F

Inee, such hath the nee hereo# been ever apprehene, that we mayobserve, in cases o# great importance, no other obligation hath beenamitte #or su##icient to bin the #ielity an constancy o# themost creible personsC so that even the best men harly coul trustthe best men without it$ :or instance,

>hen (bimelech woul assure to himsel# the #rienship o# (braham,although he knew him to be a very pious an righteous person, whosewor might be as well taken as any manAs, yet, #or entire

satis#action, he thus spake to him' FGo is with thee in all thatthou oest' +ow there#ore swear unto me here by Go, that thou wiltnot eal #alsely with me$F

(braham, though he i much con#ie in the honesty o# his servantElieer, having entruste him with all his estate, yet in the a##airconcerning the marriage o# his son he coul not but thus oblige him'FPut,F saith he, FI pray thee, thy han uner my thigh, an I willmake thee swear by the &or, the Go o# heaven an the Go o# theearth, that thou wilt not take a wi#e unto my son o# the aughterso# the 6anaanites$F

&aban ha goo eperience o# ;acobAs #ielityC yet that woul notsatis#y, but, FThe &or,F sai he, Fwatch between me an thee, whenwe are absent one #rom another$ I# thou shalt a##lict my aughters,or i# thou shalt take other wives besie my aughters, no man iswith usC see, Go is witness between thee an me$ The Go o# (braham, an the Go o# +ahor, the Go o# their #ather, jugebetwit us$F

So i ;acob make ;oseph swear that he woul bury him in 6anaan'an ;oseph cause the chilren o# Israel to swear that they woultranslate his bones$ So i ;onathan cause his belove #rien *avito swear that he woul show kinness to him an to his house #or

ever$ The pruence o# which course the event showeth, the totalecision o# ;onathanAs #amily being thereby preventeC #or Ftheking,F Atis sai, Fspare "ephibosheth the son o# ;onathan, becauseo# the &orAs oath that was between them$F

These instances eclare that there is no security which men canyiel comparable to that o# an oathC the obligation whereo# no manwil#ully can in#ringe without renouncing the #ear o# Go an anypretence to !is #avour$

>here#ore human society will be etremely wronge an amni#ie bythe issolving or slackening these most sacre bans o# conscienceCan conseDuently by their common an careless use, which soon willbree a contempt o# them, an rener them insigni#icant, either tobin the swearers, or to groun a trust on their oaths$


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(s by the rare an reverent use o# oaths their ignity is uphel antheir obligation kept #ast, so by the #reDuent an negligentapplication o# them, by the prostituting them to every mean antoyish purpose, their respect will be Duite lost, their strengthwill be loose, they will prove unserviceable to public use$

I# oaths generally become cheap an vile, what will that o#

allegiance signi#yJ I# men are wont to play with swearing anywhere,can we epect they shoul be serious an strict therein at the baror in the church$ >ill they regar GoAs testimony, or rea !is jugment, in one place, or at one time, when everywhere upon any,upon no occasion they are to con#ront an contemn themJ >ho thenwill be the more truste #or swearingJ >hat satis#action will anyman have #rom itJ The ri#eness o# this practice, as it is the sign,so it will be the cause o# a general i##ience among man$

Increible there#ore is the mischie# which this vain practice willbring in to the publicC epriving princes o# their best security,eposing the estates o# private men to uncertainty, shaking all the

con#ience men can have in the #aith o# one another$

:or which etriments accruing #rom this abuse to the public everyvain swearer is responsibleC an he woul o well to consier thathe will never be able to make reparation #or them$ (n the publicis much concerne that this enormity be retrenche$

I=$ &et us consier, that rash an vain swearing is very apt o#tento bring the practiser o# it into that most horrible sin o# perjury$:or F#alse swearing,F as the !ebrew wise man saith, Fnaturallyspringeth out o# much swearing'F an, Fhe,F saith St$ 6hrysostom,

Fthat sweareth continually, both willingly an unwillingly, bothignorantly an knowingly, both in earnest an in sport, being o#tentransporte by anger an many other things, will #reDuently#orswear$ It is con#esse an mani#est, that it is necessary #orhim that sweareth much to be perjurious$F 0Greek5, F:or,F saith heagain, Fit is impossible, it is impossible #or a mouth aicte toswearing not #reDuently to #orswear$F !e that sweareth at ranom,as blin passion moveth, or wanton #ancy prompteth, or the tempersuggesteth, o#ten will hit upon asserting that which is #alse, orpromising that which is impossible' that want o# conscience an o#consieration which o su##er him to violate GoAs law in swearingwill betray him to the venting o# lies, which backe with oaths

become perjuries$ I# sometime what he sweareth oth happen to betrue an per#ormable, it oth not #ree him o# guiltC it being his#ortune, rather than his care or conscience, which keepeth him #romperjury$

=$ Such swearing commonly will inuce a man to bin himsel# by oathto unlaw#ul practicesC an conseDuently will entangle him in awoe#ul necessity either o# breaking his oath, or o# oing worse, ancommitting wickeness' so that Fswearing,F as St$ 6hrysostom saith,Fhath this misery attening it, that, both trangresse an observe,it plagueth those who are guilty o# it$F

9# this perpleity the !oly Scripture a##oreth two notableinstances' the one o# Saul, #orce to break his rash oathsC theother o# !ero, being engage thereby to commit a most horri


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murer$

!a Saul observe his oaths, what injury ha he one, what mischie#ha he prouce, in slaughtering his most worthy an most innocentson, the prop an glory o# his #amily, the bulwark o# his country,an the gran instrument o# salvation to itC in #orcing the peopleto violate their cross oath, an #or prevention o# one, causing many

perjuriesJ !e was there#ore #ain to esist, an lie uner the guilto# breaking his oaths$

(n #or !ero, the ecellent #ather thus presseth the consierationo# his case' FTake,F saith he, FI beseech you, the choppe o## heao# St$ ;ohn, an his warm bloo yet trickling ownC each o# you bearit home with you, an conceive that be#ore your eyes you hear ituttering speech, an saying, Embrace the murerer o# me, an oath$That which reproo# i not, this an oath i oC that which thetyrantAs wrath coul not, this the necessity o# keeping an oath ie##ect$ :or when the tyrant was reprehene publicly in theauience o# all men, he bravely i bear the rebukeC but when he ha

cast himsel# into the necessity o# oaths, then i he cut o## thatblesse hea$F

=I$ &ikewise the use o# rash swearing will o#ten engage a man inunertakings very inconvenient an etrimental to himsel#$ ( man isboun to per#orm his vows to the &or, whatever they be, whateveramage or trouble thence may accrue to him, i# they be not unlaw#ul$It is the law, that which is gone out o# thy lips, thou shalt keepan per#orm$ It is the property o# a goo man, that he sweareth tohis own hurt, an changeth not$ >here#ore Atis the part o# a soberman to be well avise what he oth swear or vow religiously, that

he o not put himsel# into the inetricable strait o# committinggreat sin, or unergoing great inconvenienceC that he o not rushinto that snare o# which the wise man speaketh, FIt is a snare to aman to evour that which is holy or, to swallow a sacreobligationH, an a#ter vows to make inDuiry,F seeking how he mayisengage himsel# the oing which is a #olly o##ensive to Go, asthe Preacher telleth us$ F>hen,F saith he, Fthou vowest a vow untoGo, e#er not to pay itC #or !e hath no pleasure in #ools' paythat which thou hast vowe$F Go will not amit our #olly in vowingas a plea #or non-per#ormanceC !e will eact it #rom us both as aue ebt, an as a proper punishment o# our impious #olly$

:or instance, into what loss an mischie#, what sorrow, what regretan repentance, i the unavise vow o# ;ephthah throw himC theper#ormance whereo#, as St$ 6hrysostom remarketh, Go i permit,an orer to be commemorate with solemn lamentation, that allposterity might be amonishe thereby, an eterre #rom suchprecipitant swearing$

=II$ &et us consier that swearing is a sin o# all otherspeculiarly clamorous, an provocative o# *ivine jugment$ Go isharly so much concerne, or in a manner constraine, to punish anyother sin as this$ !e is boun in honour an interest to vinicate!is name #rom the abuse, !is authority #rom the contempt, !is holyorinance #rom the pro#anation, which it oth in#er$ !e isconcerne to take care that !is provience be not Duestione, thatthe rea o# !is majesty be not voie, that all religion be not


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overthrown by the outrageous commission thereo# with impunity$

It immeiately toucheth !is name, it epressly calleth upon !im tomin it, to juge it, to show himsel# in avenging it$ !e may seemea#, or unconcerne, i#, being so calle an provoke, !e oth noteclare !imsel#$

There is unerstoo to be a kin o# #ormal compact between !im anmankin, obliging !im to interpose, to take the matter into !iscognisance, being specially aresse to !im$

The bol swearer oth importune !im to hear, oth rouse !im to mark,oth brave !im to juge an punish his wickeness$

!ence no woner that Fthe #lying roll,F a Duick an inevitablecurse, oth surprise the swearer, an cut him o##, as it is in theprophet$ +o woner that so many remarkable instances o occur inhistory o# signal vengeance in#licte on persons notably guilty o#this crime$ +o woner that a common practice thereo# oth #etch

own public jugmentsC an that, as the prophets o# ol iproclaim, Fbecause o# swearing the lan mourneth$F

=III$ :urther passing over the special laws against it, themischievous conseDuences o# it, the sore punishments appointe toitH, we may consier, that to common sense vain swearing is a veryunreasonable an ill-#avoure practice, greatly misbecoming anysober, worthy, or honest personC but especially most absur anincongruous to a 6hristian$

:or in orinary conversation what nee#ul or reasonable occasion can

intervene o# violating this commanJ I# there come uner iscoursea matter o# reason, which is eviently true an certain, then whatnee can there be o# an oath to a##irm it, it su##icing to epose itto light, or to propose the eviences #or itJ I# an obscure oroubt#ul point come to be ebate, it will not bear an oathC it willbe a strange maness to are, a great #olly to hope the persuaingit thereby$ >hat were more riiculous than to swear the truth o# aemonstrable theoremJ >hat more vain than so to assert a isputableproblem' oaths like wagersH are in such cases no arguments, eceptsilliness in the users o# them$

I# a matter o# history be starte, then i# a man be taken #or

honest, his wor will pass #or attestation without #urtherassuranceC but i# his veracity or probity be oubte, his oath willnot be relie on, especially when he oth obtrue it$ :or it was noless truly than acutely sai by the ol poet, 0Greek5, FThe man othnot get creit #rom an oath, but an oath #rom the man$F (n agreater author, F(n oath,F saith St$ 6hrysostom, Foth not make aman creibleC but the testimony o# his li#e, an the eactness o#his conversation, an a goo repute$ "any o#ten have burst withswearing, an persuae no manC others only noing have eservemore belie# than those who swore so mightily$F >here#ore oaths, asthey are #rivolous coming #rom a person o# little worth orconscience, so they are super#luous in the mouth o# an honest anworthy personC yea, as they o not increase the creit o# the#ormer, so they may impair that o# the latter$

F( goo man,F as Socrates i say, Fshoul apparently so emean


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himsel#, that his wor may be eeme more creible than an oathCFthe constant tenour o# his practice vouching #or it, an giving itsuch weight, that no asseveration can #urther corroborate it$

!e shoul 0Greek5, Fswear by his goo ees,F an ehibit 0Greek5,Fa li#e eserving belie#,F as 6lemens (le$ saith' so that no manshoul esire more #rom him than his bare assertionC but willingly

shoul yiel him the privilege which the (thenians grante toLenocrates, that he shoul testi#y without swearing$

!e shoul be like the Essenes, o# whom ;osephus saith, thateverything spoken by them was more vali than an oathC whence theyecline swearing$

!e shoul so much con#ie in his own veracity an #ielity, an somuch stan upon them, that he shoul not eign to o##er any plege#or them, implying them to want con#irmation$

F!e shoul,F as St$ ;erome saith, Fso love truth, that he shoul

suppose himsel# to have sworn whatsoever he hath saiCF anthere#ore shoul not be apt to heap another oath on his wors$

7pon such accounts common reason irecte even pagan wise men whollyto interict swearing in orinary conversation, or about pettymatters, as an irrational an immoral practice, unworthy o# soberan iscreet persons$ F:orbear swearing about any matter,F saiPlato, cite by 6lem$ (le$ F(voi swearing, i# you can, wholly,Fsai Epictetus$ F:or money swear by no go, though you sweartruly,F sai Socrates$ (n ivers the like precepts occur in otherheathensC the mention whereo# may well serve to strike shame intomany loose an vain people bearing the name o# 6hristians$

Inee, #or a true an real 6hristian, this practice oth especiallyin a #ar higher egree misbecome him, upon consierations peculiarto his high calling an holy pro#ession$

Plutarch telleth us that among the )omans the #lamen o# ;upiter wasnot permitte to swear, o# which law among other reasons he assignethis' FBecause it is not hansome that he to whom ivine angreatest things are entruste shoul be istruste about smallmatters$F The which reason may well be applie to ecuse every6hristian #rom it, who is a priest to the most !igh Go, an haththe most celestial an important matters concreite to himC in

comparison to which all other matters are very mean aninconsierable$ The ignity o# his rank shoul rener his worverbum honoris, passable without any #urther engagement$ !e hathopinions o# things, he hath unertaken practices inconsistent withswearing$ :or he that #irmly oth believe that Go is ever presentwith him, an auitor an witness o# all his iscourseC he that ispersuae that a severe jugment shall pass on him, wherein he mustgive an account #or every ile wor which slippeth #rom him, anwherein, among other o##eners, assurely liars will be conemne tothe burning lakeC he that in a great Sacrament once most solemnlytaken, an #reDuently reneweH hath engage an sworn, together withall other ivine commanments, to observe those which most epresslyo charge him to be eactly just, #aith#ul, an veracious in all hiswors an eesC who there#ore shoul be reay to say with *avi, FIhave sworn, an am stea#astly purpose to keep thy righteous jugments,F to him every wor hath the #orce o# an oathC every lie,


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every breach o# promise, every violation o# #aith oth involveperjury' #or him to swear is #alse heralry, an impertinentaccumulation o# one oath upon anotherC he o# all men shoul isainto allow that his wors are not per#ectly creible, that his promiseis not secure, without being assure by an oath$

IL$ Inee, the practice o# swearing greatly isparageth him thatuseth it, an erogateth #rom his creit upon ivers accounts$

It signi#ieth i# it signi#ieth anythingH that he oth not con#iein his own reputation, an jugeth his own bare wor not to eservecreit' #or why, i# he taketh his wor to be goo, oth he back itwith asseverationsJ why, i# he eemeth his own honesty to bearproo#, oth he cite !eaven to warrant itJ

FIt is,F saith St$ Basil, Fa very #oul an silly thing #or a man toaccuse himsel# as unworthy o# belie#, an to pro##er an oath #orsecurity$F

By so oing a man oth authorise others to istrust himC #or it canbe no wrong to istrust him who oth not preten to be a creibleperson, or that his saying alone may sa#ely be taken' who, bysuspecting that others are not satis#ie with his simple assertion,implieth a reason known to himsel# #or it$

It renereth whatever he saith to be in reason suspicious, asiscovering him voi o# conscience an iscretionC #or he that#latly against the rules o# uty an reason will swear vainly, whatcan engage him to speak trulyJ !e that is so loose in so clear anso consierable a point o# obeience to Go, how can he be suppose

staunch in regar to any otherJ FIt being,F as (ristotle hath it,Fthe part o# the same men to o ill things, an not to regar#orswearing$F It will at least constrain any man to suspect all hisiscourse o# vanity an unaviseness, seeing he plainly hath nocare to brile his tongue #rom so gross an o##ence$

It is strange, there#ore, that any man o# honour or honesty shoulnot scorn, by such a practice, to shake his own creit, or toetract #rom the valiity o# his worC which shoul stan #irm onitsel#, an not want any attestation to support it$ It is aprivilege o# honourable persons that they are ecuse #rom swearing,an that their verbum honoris passeth in lieu o# an oath' is it not

then strange, that when others ispense with them, they shoul notispense with themselves, but voluntarily egrae themselves, anwith sin #or#eit so noble a privilegeJ

L$ To ecuse these #aults, the swearer will be #orce to con#essthat his oaths are no more than waste an insigni#icant wors,eprecating being taken #or serious, or to be unerstoo that hemeaneth anything by them, but only that he useth them as epletivephrases, 0Greek5, to plump his speech, an #ill up sentences$ Butsuch pleas o no more than suggest other #aults o# swearing, angoo arguments against itC its impertinence, its abuse o# speech,its isgracing the practiser o# it in point o# jugment ancapacity$ :or so it is, oaths as they commonly pass are mereecrescences o# speech, which o nothing but encumber an e#orm itCthey so embellish iscourse, as a wen or a scab o beauti#y a #ace,


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as a patch or a spot o aorn a garment$

To what purpose, I pray, is GoAs name hooke an hale into ourile talkJ why shoul we so o#ten mention !im, when we o not meananything about !imJ woul it not, into every sentence to #oist a ogor a horse, to intrue Turkish, or any barbarous gibberish, bealtogether as proper an pertinentJ

>hat o these super#luities signi#y, but that the venter o# themoth little skill the use o# speech, or the rule o# conversation,but meaneth to sputter an prate anything without jugment or witCthat his invention is very barren, his #ancy beggarly, craving theai o# any stu## to relieve itJ 9ne woul think a man o# senseshoul gruge to len his ear, or incline his attention to suchmotley ragge iscourseC that without nauseating he scarce shoulenure to observe men lavishing time, an sDuanering their breathso #rivolously$ ATis an a##ront to goo company to pester it withsuch talk$

LI$ But #urther, upon higher accounts this is a very uncivil anunmannerly practice$

Some vain persons take it #or a genteel an grace#ul thingC aspecial accomplishment, a mark o# #ine breeing, a point o# highgallantryC #or who, #orsooth, is the brave spark, the completegentleman, the man o# conversation an aress, but he that hath theskill an con#ience 9 heavensK how mean a skillK how ma acon#ienceKH to lar every sentence with an oath or a curse, makingbol at every turn to salute his "aker, or to summon !im inattestation o# his tattleC not to say calling an challenging the

(lmighty to amn an estroy himJ Such a conceit, I say, too manyhave o# swearing, because a custom thereo#, together with iversother #on an base Dualities, hath prevaile among some people,bearing the name an garb o# gentlemen$

But in truth, there is no practice more crossing the genuine natureo# genteelness, or misbecoming persons well born an well breC whoshoul ecel the rue vulgar in gooness, in courtesy, in noblenesso# heart, in unwillingness to o##en, an reainess to oblige thosewith whom they converse, in steay composeness o# min an manners,in isaining to say or o any unworthy, any unhansome things$

:or this practice is not only a gross rueness towar the main boyo# men, who justly reverence the name o# Go, an etest such anabuse thereo#C not only #urther an insolent e#iance o# the commonpro#ession, the religion, the law o# our country, which isallowethan conemneth it, but it is very oious an o##ensive to anyparticular society or company, at least, wherein there is any soberperson, any who retaineth a sense o# gooness, or is anywiseconcerne #or GoAs honour' #or to any such person no language canbe more isgust#ulC nothing can more grate his ears, or #ret hisheart, than to hear the sovereign object o# his love an esteem somocke an slighteC to see the law o# his Prince so isloyallyin#ringe, so contemptuously trample onC to #in his best :rienan Bene#actor so outrageously abuse$ To give him the lie were acompliment, to spit in his #ace were an obligation, in comparison tothis usage$


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>here#ore Atis a woner that any person o# rank, any that hath inhim a spark o# ingenuity, or oth at all preten to goo manners,shoul #in in his heart or eign to comply with so scurvy a#ashion' a #ashion much more be#itting the scum o# the people thanthe #lower o# the gentryC yea, rather much below any man enue witha scrap o# reason or a grain o# gooness$ >oul we bethinkourselves, moest, sober, an pertinent iscourse woul appear #ar

more generous an masculine than such ma hectoring the (lmighty,such boisterous insulting over the receive laws an general notionso# mankin, such ru##ianly swaggering against sobriety an gooness$I# gentlemen woul regar the virtues o# their ancestors, the#ouners o# their Duality--that gallant courage an soli wisom,that noble courtesy, which avance their #amilies an severe them#rom the vulgar--this egenerate wantonness an #orbiness o#language woul return to the unghill, or rather, which Go grant,be Duite banishe #rom the worl, the vulgar #ollowing theireample$

LII$ :urther, the wors o# our &or, when !e #orbae this practice,o suggest another consieration against it, eucible #rom thecauses an sources o# itC #rom whence it cometh, that men are soincline or aicte thereto$ F&et,F saith !e, Fyour communicationbe %ea, yea, +ay, nayC #or whatsoever is more than these cometh o#evil$F The roots o# it, !e assureth us, are evil, an there#ore the#ruit cannot be goo' it is no grape which groweth #rom thorns, or#ig #rom thistles$ 6onsult eperience, an observe whence it othprocee$

Sometimes it ariseth #rom eorbitant heats o# spirit, or transportso# unbrile passion$ >hen a man is keenly peevish, or #iercely

angry, or eagerly contentious, then he blustereth, an ischargethhis choler in most tragical strainsC then he woul #right theobjects o# his ispleasure by the most violent epressions thereo#$This is sometime allege in ecuse o# rash swearing' I wasprovoke, the swearer will say, I was in passionC but it is strangethat a ba cause shoul justi#y a ba e##ect, that one crime shoulwarrant another, that what woul spoil a goo action shoul ecuse aba one$

Sometimes it proceeeth #rom arrogant conceit, an a tyrannicalhumourC when a man #only amireth his own opinion, an a##ecting toimpose it on others, is thence move to thwack it on with lusty

asseverations$

Sometimes it issueth #rom wantonness an levity o# min, isposing aman to sport with anything, how serious, how grave, how sacre anvenerable soever$

Sometimes its rise is #rom stupi inavertency, or heayprecipitancyC when the man oth not hee what he saith, or consierthe nature an conseDuence o# his wors, but snatcheth anyepression which cometh net, or which his roving #ancy oth o##er,#or want o# that caution o# the psalmist, FI sai, I will take heeto my ways, that I sin not with my tongueC I will keep my mouth witha brile, while the wicke is be#ore me$F

Sometimes alasK how o#ten in this miserable ageKH it oth spring#rom pro#ane bolnessC when men esign to put a##ronts on religion,


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an to isplay their scorn an spite against conscience, a##ectingthe reputation o# stout blaes, o# gallant hectors, o# resolutegiants, who are o anything, who are not a#rai to e#y !eaven, anbrave Go (lmighty !imsel#$

Sometimes it is erive #rom apish imitation, or a humour to complywith a #ashion current among vain an issolute persons$

It always oth come #rom a great e#ect in conscience, o# reverenceto Go, o# love to gooness, o# iscretion an sober regar to thewel#are o# a manAs soul$

:rom such eviently vicious an unworthy sources it proceeeth, anthere#ore must nees be very culpable$ +o goo, no wise man canlike actions rawn #rom such principles$ :urther--

LIII$ This o##ence may be particularly aggravate by consieringthat it hath no strong temptation alluring to it, that it yieleth

no sensible avantage, that it most easily may be avoie orcorrecte$

FEvery sin,F saith St$ 6hrysostom, Fhath not the same punishmentCbut those things which may easily be re#orme o bring on us greaterpunishment'F an what can be more easy than to re#orm this #aultJFTell me,F saith he, Fwhat i##iculty, what sweat, what art, whathaar, what more oth it reDuire besie a little careF to abstainwholly #rom itJ It is but willing, or resolving on it, an it isinstantly oneC #or there is not any natural inclination isposingto it, any strong appetite to etain us uner its power$

It grati#ieth no sense, it yieleth no pro#it, it procureth nohonourC #or the soun o# it is not very meloious, an no man surelyi ever get an estate by it, or was pre#erre to ignity #or it$It rather to any goo ear maketh a horri an jarring noiseC itrather with the best part o# the worl prouceth ispleasure,amage, an isgrace$ >hat there#ore, besie monstrous vanity anunaccountable perverseness, shoul hol men so evote theretoJ

Surely o# all ealers in sin the swearer is palpably the silliest,an maketh the worst bargains #or himsel#, #or he sinneth gratis,an, like those in the prophet, Fselleth his soul #or nothing$F (nepicure hath some reason to allege, an etortioner is a man o#

wisom, an acteth pruently in comparison to himC #or they enjoysome pleasure, or acDuire some gain here, in lieu o# their salvationherea#ter, but this #onling o##eneth !eaven, an abanonethhappiness, he knoweth not why or #or what$ !e hath not so much asthe common plea o# human in#irmity to ecuse himC he can harly saythat he was tempte thereto by any bait$

( #antastic humour possesseth him o# spurning at piety ansobernessC he inconsierately #olloweth a her o# wil #ops, hea##ecteth to play the ape$ >hat more than this can he say #orhimsel#J

LI=$ :inally, let us consier that as we ourselves, with all ourmembers an powers, were chie#ly esigne an #rame to glori#y our"aker, the which to o is inee the greatest per#ection an noblest


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privilege o# our nature, so our tongue an speaking #aculty weregiven to us to eclare our amiration an reverence o# !im, toehibit our ue love an gratitue towar !im, to pro#ess our trustan con#ience in !im, to celebrate !is praises, to avow !isbene#its, to aress our supplications to !im, to maintain all kinso# evotional intercourse with !im, to propagate our knowlege,#ear, love, an obeience to !im, in all such ways to promote !is

honour an service$ This is the most proper, worthy, an ue use o#our tongue, #or which it was create, to which it is eicate, #romwhence it becometh, as it is so o#ten style, our glory, an thebest member that we haveC that whereby we ecel all creatures herebelow, an whereby we are no less iscriminate #rom them, than byour reasonC that whereby we consort with the blesse angels above inthe istinct utterance o# praise an communication o# glory to our6reator$ >here#ore, applying this to any impious iscourse withwhich to pro#ane GoAs blesse name, with this to violate !is holycommans, with this to unhallow !is sacre orinance, with this too##er ishonour an inignity to !im, is a most unnatural abuse, ahorri ingratitue towar !im$

It is that inee whereby we rener this noble organ incapable o#any goo use$ :or how, as the ecellent #ather oth o#ten urge, canwe pray to Go #or mercies, or praise Go #or !is bene#its, orheartily con#ess our sins, or cheer#ully partake o# the holymysteries, with a mouth e#ile by impious oaths, with a heartguilty o# so heinous isobeience$

&ikewise, whereas a seconary very worthy use o# our speech is topromote the goo o# our neighbour, an especially to ei#y him inpiety, accoring to that wholesome precept o# the (postle, F&et nocorrupt communication procee out o# your mouth, but that which is

goo to the use o# ei#ying, that it may aminister grace unto thehearers$F The practice o# swearing is an abuse very contrary tothat goo purpose, serving to corrupt our neighbour, an to instilinto him a contempt o# religionC or however grievously to scanalisehim$

L=$ I shall a but two wors more$ 9ne is, that we woulseriously consier that our Blesse Saviour, who love us so early,who i an su##ere so much #or us, who reeeme us by !is bloo,who sai unto us, FI# ye love "e, keep "y commanments,F !e thuspositively hath enjoine, FBut I say unto you, Swear not at allCF

an how then can we #in in our heart irectly to thwart !is wor$

The other is, that we woul lay to heart the reason whereby St$;ames oth en#orce the point, an the sting in the close o# ourtet, wherewith I conclue' FBut above all things, my brethren,swear not, neither by heaven, neither by the earth, neither by anyother oathC but let your yea be yea, an your nay nay, lest ye #allinto conemnation,F or, Flest ye

Sermons on Evil-Speaking

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