CHAP. I. In which it is briefly shewn, How the Case of Swearing stood with the Jews, under the Law.

WHATSOEVER be the meaning of that Expres­sion so often repeated in this Chap­ter, [Ye have heard, that it hath been said by Them of Old Times.] and made use of by our Sa­viour as an Introduction to the Du­ty [Page 2] He was here about to propose to us; Ye have heard, that it hath been said BY, or rather So the Syriac Version renders it, and St. Chryst. here­tofore understood it: Hom. xvi. in Mat. Compare Theophyl. on the place. And so in­deed the Opposition between this and the following Verse, re­quires us to expound it: [...]. TO, Them of Old Times: (Whether in those words He designed to referr to the Law, as delivered by Moses to the Jews; Or as Expounded, and Corrupt­ed, by the Glosses of Those who follow'd after:) Yet this I take to be without all doubt; that in the Command, or rather Prohibition, be­fore us, there is nothing proposed to us but what may, if not in Ex­press Terms be found in the Law of Moses, yet by plain and undoubted Consequence be drawn from the Words of it.

2. IT has been thought by So Grotius in his Annotations on this place; and in his Ex­plication of the De­calogue, Command. 3d. Some, that what the E­vangelist here renders, Thou shalt not Forswear thy self, was Originally delivered by our Blessed Lord, in the [Page 3] very Words of the Third Com­mandment; Thou shalt not take the Name of the Lord thy God in Vain: Grot. ib. in Mat. v. 33. And that what follows in the lat­ter part of this Verse, But shalt per­form unto the Lord thine Oaths, was added by him from Numb. xxx.2. as an Exegetical Explication of that Precept; and to shew, that what he was about to deliver concern­ing it, was principally to be un­derstood of Promissory Oaths; and to which he supposes that Com­mandment was always intended, more Especially, to referr.

3. WHETHER this Conje­cture be Good or no, yet this, at least, we may be Confident of; That we cannot take a better Course to Understand what our Saviour meant to prescribe to us Christians, as to this point of Swear­ing; than to consider How the Case of an Oath stood heretofore under the Law, and What God propo­sed to the Jews concerning it.

[Page 4]4. AND here, (1st) It is cer­tain, that it was, in the general, permitted to Them to Swear; pro­vided that They did it with that Due Care, and after such a Manner, as I shall presently shew God re­quired Them to Do it.

5. THIS, in many Cases, the Exod. xxii.11. Deutron. vi.13. — x.20. Numb. v.19, 21. Law of Moses ex­presly Obliged them to: Josh. ii.12, 17, &c. — ix.19, 20. 1 Sam. xx.17. 1 Kings i.13. Ezra x.5. And their most Holy Men not only did it up­on Other Occasions; Nehem. v.12, 19. — x.29. but when they did it, look'd upon it as an Honour paid to God, and as a Service which should not fail to be both Accepted and Rewarded by Him. And to take away all scruple, as to this particular; GOD him­self not only, upon several Occa­sions, Sware to them; but declared by his Holy Prophets, That Isai. xlv.23. Eve­ry Tongue should Swear by him; Psal. lxiii.11. And that They who did so should be Com­mended.

[Page 5]6. IT is certain, therefore, that it was allow'd to the Jews to Swear, whenever a just Occasion required their doing of it. But then (2dly) They were to Swear ONLY by God's Name, and not by the Name of Any Other.

7. THIS was Implied in the Third Commandment; but was ex­presly Declared to Them in seve­ral other parts of their Law. So in the VI^th of Deut. vers. 13. Thou shalt Fear the LORD thy God, and Serve Him, and Swear by his Name. And again, Chap. x.20. Thou shalt Fear the LORD thy God; Him shalt thou Serve; and to Him shalt thou Cleave, and Swear by His Name. And in the L^th of Isaiah, God again repeats this Com­mand, and that with a more than Ordinary Vehemence, Verse 23: I have Sworn by my Self, the Word is gone out of my Mouth in Righte­ousness, and shall not return; That unto me Every Knee shall Bow, eve­ry [Page 6] Tongue shall Swear. And from all which it is evident, not only, that God reserved This to himself as his Own peculiar Prerogative; but, withal, for what reason He did so; Namely, Because this is a Part of that Religious Service which is Due to Him Only, and which cannot, without Impiety, be ap­plied to Any Other.

8. HENCE we find, that when Joshua, in his last Exhorta­tion to that People, thought in ne­cessary, above all things, to warn them against Apostatizing from the Worship of their Own God, to the Gods of the Canaanites, among whom they dwelt; He thought himself particularly concern'd to mention This to them, among the Other Instances of that Service which they were to pay to God Only: Josh. xxiii.7. Come not, says He, among These Nations that remain a­mong you, neither make mention of the Name of Their Gods; nor Cause [Page 7] to Swear by Them, neither Serve Them. — But Cleave unto the LORD your God.

9. AND when in process of time They began to break in upon this Caution, and to Swear by some Other Names; We may observe how grievously God resented this, almost beyond any Other of their Sins; Amos viii.14.Compare Zeph. i.5. Jer. v.7. They that Swear by the Sin of Samaria, and say, Thy God, O Dan! liveth; and the Man­ner of Beer-shebah liveth; Even They shall fall, and never rise up again.

10. BUT this was not yet all: God required the Jews not only, when they did Swear, to Swear by his Name; but moreover, (3dly) To take care not to Swear by his Name upon Every Ordinary Occa­sion, nor without a due Regard to what they did Swear by it. So the express letter of the Commandment assures us; Exod. xx.7. Thou shalt not take the Name of the LORD thy God in Vain: And in which, [Page 8] tho' the Original Word be dubious, and may indifferently signifie ei­ther what is Vain, or what is False: Yet, I think, we ought not So to set up One of its Senses, as to ex­clude the Other; but should ra­ther suppose, that God therefore pitch'd upon a Term which com­prehended Both, that so we might, from the Ambiguity of it, inferr, that Both those kinds of Swearing were Vnlawful.

11▪ NOW in this Opinion I am the rather confirm'd in that I find the The words of the Chal­dee Para­phrast both in Exodus and Deuteronomy are [...] and [...] the for­mer of which, not only in the Chaldee, but Syriac and Ara­bic, denotes what is to no purpose, for no Gain, or Advantage: the latter, sometimes in vain, but more properly falsly. Nor can it be supposed, that the Paraphrast design'd by his lat­ter Expression to explain his former (for if so, what need had he to make use of it?) but being willing to reach the full meaning of the Original, and knowing the Hebrew word to be capable of both those senses, he thought good rather to mention both, than to prefer either. But others were not so cautious: The Jerusalem Targum, and that of Jonathan, both render it [...], in Vain: The lxx [...]: A­quila, [...]: And the Latin Versions are unanimous in the same sense, and that no [...] only since St. Hierom's time, but from the beginning; as is plain from St. Cyprian, Testimon. lib. iii. num. [...]2. Chaldee Paraphrast, the [Page 9] most Authentick, as well as most Antient Interpreter of the Old Testa­ment, of the same mind: And for that reason rendring it in One part of the Command by a Word which properly signifies in Vain; in the Other part by an Expression, which originally denotes Falsly. And since it cannot be doubted but that light and vain Swearing is in its Own Na­ture sinful, and what must, by Con­sequence, have always been For­bidden by God as such: I cannot but wonder what should move Those, who freely Allow this, and acknow­ledge the words of the third Com­mandment to referr indifferently to both the significations here propo­sed; yet, after all, to doubt, This Opinion was very ancient: Theodoret mentions it, Quaest. in Exod. Qu. 41. But Opposes it, as not coming up sufficiently to the design of the Command, and to the proper signification of the Words of it. See Grot. in Loc. Dr. Hammond, Pract. Catech. Sect. of Swearing. Whe­ther God design'd to Prohibit any thing more than Perjury by it.

[Page 10]12. BUT (4thly) and to con­clude these Reflections: Tho' for the Reasons now mentioned, I am perswaded, that all Vain and Com­mon Swearing does not only fall within the Design of the Third Commandment, as now Expounded to Us, but was Originally forbid­den in the very Letter of it: Yet as Perjury, or False-Swearing, is by far the Greater Sin, and more dis­honourable to God; so I do not at all question, but that it was more especially Therein prohibited by Him.

13. AND so much the words of our Saviour, Matth. v.37. do Undoubtedly imply: Who for this reason deliver'd this not only as a Good Sense of the Command, but as the Allow'd Interpretation of it a­mong the Jews; Thou shalt not For­swear they self, but shalt Perform unto the LORD thine Oaths. Nor in­deed could they possibly have made any doubt of this, after that express [Page 11] Prohibition which God had given them to the same purpose, Lev. xix.12. Ye shall not swear by my Name falsly; Neither shalt thou profane the Name of thy God: I am the LORD.

14. SUCH was the Case of Swearing under the Law: And I need not say, that Christ,Mat. v.17. (Who came not to destroy the Law, but to fulfil it, and who in the very In­stance before us has effectually done so;) still requires at least the same Care, as to this matter, of Vs now, that God did of the Jews heretofore. But because this last Point is not only of much the greatest moment of any in this Case, but taken for Granted by our Saviour, as a Thing of which no one could make any doubt: I shall Therefore begin my Reflections with a particular Consideration of it; and shew, 1st, What it is for a Man to forswear Himself? And how many ways he may be Capable [Page 12] of so doing? And then, 2dly, Wherein the peculiar Malignity of this Sin does Consist? And ha­ving so done, I shall need say no­thing more to perswade any seri­ous, considering Christian from the Practice of a Sin, both so Hainous in it self; and so Ruinous, not on­ly to Our Future Happiness in the Other World; but even to our present Peace and Security in This.

CHAP. II. Wherein is consider'd, What Per­jury is; and How many Ways it may be Committed? And some Reflections offer'd to shew the particular Hai­nousness and Malignity of it.

1. TO proceed the more clear­ly on this great Point,[Thou shalt not For­swear thy self; but shalt Per­form unto the LORD thine Oaths.] I must first of all Observe, that to Swear, is properly nothing else but to Call God to Witness; To Ap­peal to God for the Truth of what we Speak; as the highest Confirma­tion We are Capable of giving to it.

2. NOW the Truth which we may be required, by this [Page 14] means, to Confirm; may relate ei­ther to what is Past, or Present; (As when we Affirm a thing to Be, or not to Be; To have been Done, or not Done; In such a Manner, and with such Circumstances; Or Other­wise:) Or it may relate to some­what yet to come; (As when we Oblige our selves to Do such a thing, or Not to Do it; and that under such certain Conditions, or without them; as the Nature of our En­gagement shall Chance to be.) The Former of these is usually cal­led, an Assertory; the Latter, a Promissory Oath. And because a Man may divers ways Forswear Himself in Each of These, if he has not a due Care to prevent it; It will be necessary for me distinct­ly to Consider, what are the gene­ral Ways by which we may be most likely to Contract such a Guilt in Either of Them.

[Page 15]3. FIRST then, In the Case of an Assertory Oath; He Forswears Himself, who Swears to the Truth of any Fact, which at the same time He either Certainly knows to be False, or does not know to be True. As for Example; That such or such a Thing was Done, by such or such a Person; which, at the same time, He either Knows that Person did not Do, or has no sufficient Evidence to move him to believe that he Did Do. For this being a down-right Lie in the As­sertion, must needs become a Perju­ry by the Addition of an Oath to it.

4. AND here it matters not whether a Man certainly knows what he Swears to be False: It is enough that he does not know it to be True. Nay, or should it hap­pen to be True; yet if he thought it to have been Otherwise, and yet Swore to the Truth of it; He For­swore Himself: Nor will his Mi­stake at all Contribute to the Ex­cusing [Page 16] of his Perjury before God.

5. AGAIN: A Man may For­swear Himself, not only by Swear­ing that which is Altogether Vn­true; but by Prevaricating in any the least Circumstance of what he delivers, and confirms with an Oath. As for Instance; * If He Swears to a Matter as Certain, of which He has only a Probable As­surance: * If he Affirm that up­on his Own Knowledge, which He has received only upon the Credit of some Other. * If He Adds any thing to what He Relates; Or willingly Conceals any thing that may give light, or weight to; or, in any other Circumstance, nota­bly Affect the Point to which He Swears. In All these, and the like Cases; He who knowingly and de­signedly Prevaricates, or otherwise departs, but in the least Tittle, from the Truth of what He delivers, For­swears Himself; tho' what He says should, in the main, be never so True.

[Page 17]6. IN short; He who will Swear with a Good Conscience, in any Oath of this kind, must first duly Consider what he is about to say; and then must proceed ac­cording to the strictest Measures of Truth and Fidelity in it. He must neither Add to, nor Diminish from, what he knows to be the Truth. Must deliver what is Certain, as Certain; What is Doubtful, as Doubtful: What he knows Himself, as upon his Own Knowledge; What he has Received from Others, as Re­ceived from Them: And in so do­ing he may be sure that he shall not forswear himself.

7. AS for the Other kind of Oaths, Secondly; Those which re­late to somewhat yet to come; he is to be accounted, in the first place, to forswear himself, who promises upon his Oath to do that, which, at the same time, he resolves not to perform: As for example, That he will meet a Man in a certain [Page 18] place, where yet he intends not to meet him; Or that he will do him such a kindness, which he resolves, all the while, not to do for him.

8. AND, because no one can be supposed really to intend to do that, which he knows, before-hand, he Cannot do: therefore, Secondly; He who Swears to do any thing which is apparently beyond his Abi­lity, and which he cannot but be sensible is so, must be reckon'd to fall under the same guilt; and to forswear himself, as effectually, as if he had directly intended not to perform what he obliged himself to do.

9. THUS if a Trader who is not worth a Hundred Pounds in the World, nor knows which way to find credit to raise such a Sum; shall yet, to over-reach another, who is a stranger to his Concerns, and to gain some present advan­tage to himself by it, Swear, upon a certain day, to pay him Five [Page 19] Hundred; and fail of fulfilling it: He must be look'd upon to have been forsworn, not only after such his failure, but from the very first Minute that he swore to do that, which he knew it was not in his power to perform. Nay, tho' by some lucky accident, which he did not fore-see, he should be enabled to make good his Promise, and ac­cordingly fulfil it; yet would not this clear him of having sworn fal­sly, at the time that he made his Oath: Because, at that time, he had no prospect that he should be able; nor could by consequence really intend, to be as good as his word.

10. AND for the same reason it will follow farther, Thirdly; That if a Man swear to do any thing which he knows it is not Lawful for him to do; he forswears himself, tho', at that time, he should intend to fulfil it. Because by so doing, he obliges himself to [Page 20] do that which he knows he Ought not to do; nor, if he means to behave himself like a good Man, must presume to perform.

11. INDEED, as to these two last Instances; If the Promise so sworn to, as I have supposed, had neither any known Impossibility in it, nor was Vnlawful to be ful­fill'd, at the time when the Oath was made; but by some following Accident became either Impossible or Vnlawful, before the time in which it ought to have been accomplish'd: In this Case, the Person who swore, will have done nothing amiss; nor be otherwise Obliged by his Oath, for the present, than to perform what he promised, as far as he is yet Able, and it may be Lawful for him to do it. But if, in process of time, these Impediments should be removed, and the Obligation of his Oath still continue in force: Then he will, from thenceforth, become engaged to a compleat performance [Page 21] of his Promise; and forswear him­self, if he shall neglect, or refuse the fulfilling of it.

12. BY consequence, Fourth­ly; He who Swears to do any thing contrary to what he had before sworn to do; (his former Oath still conti­nuing to oblige) must swear fal­sly; and put himself under an ab­solute necessity of being forsworn. Because, in this Case, either he must keep his latter Oath; and then he will be guilty of Perjury by the breach of his former Obliga­tion: Or he must stand to his first Engagement; and, by so doing, act contrary to his second Oath.

13. AND this I say, suppo­sing the former Oath still to continue to oblige. For, otherwise; If the Oath first made, were either in it self unlawful; and, as such, from the beginning of no force: Or if the Obligation of it were founded upon such Circumstances, as render'd it valid only for a certain Time, and [Page 22] under some certain Conditions; and either that Time is pass'd, or those Circumstances are altered; and so the Reason, and Foundation of the Oath Ceasing, the Obligation of it Ceases together with them: In all these Cases, the latter Oath will be never the less lawful to be taken, for its being contrary to the Tenour of a former, which either never did oblige at all; or the Obligation of which was evidently expired, before the taking of the other.

14. BUT, Fifthly: Tho' a Man should promise nothing, but what he is both Able to perform, and may Lawfully fulfil; and should truly Intend, when he swears to it, to Act according to his Oath: Yet, if he shall afterwards change his Mind; Or, by any culpable neg­lect, omit to make good his Promise, or render himself uncapable of doing it; In all these Cases, he will be­come perjured by such his omission: Not indeed from the time that he [Page 23] took the Oath; but from the time that he should, and, but for his own fault, might have perform'd it.

15. AND this I say, suppo­sing, that the Oath was neither ob­tain'd by any such force or fraud, as render'd it void from the begin­ning; and that the Person to whom it was made, and who was alone concern'd in the advantage of it, does expect, and insist upon, the performance of it. For otherwise, if either the Oath were void from the beginning, and did never oblige at all; or if he to whom it was made, and for whose security it was taken, shall think fit to release it: In this Case the Person who took the Oath will become clear of all obligation by it; and not be for­sworn, tho' he should neglect to fulfil, what he had promised to do.

[Page 24]16. IT will, I presume, be need­less for me to add, Sixthly; That he who will keep himself from swearing falsly, must deal clearly, and openly, in all that he swears unto. * Must intend to be understood, ac­cording to the common and natural import of the words in which he swears. * Must use no Equivoca­tion, no Mental-Reservation, where­by to impose upon those to whom he swears. But must account him­self obliged to do, according as his Words and Actions declare: And not think to escape with his Apud Ci­ceron. de Offic. lib. iii. Pre­tence, who swore with his Tongue, but kept his Mind free from being obliged by it. Because all these are, in truth, such manifest Prevarica­tions, so opposite to the Fairness and Ingenuity of an Honest Man; that a Man must be desperately deluded indeed, before he can think that he may escape the guilt of Perjury, by such means.

[Page 25]17. I WILL rather observe this one thing farther, and which indifferently respects both the kinds of Oaths I have now mentioned: That as, in all these Cases, he who neglects to acquit himself accord­ing to the true meaning of what he swears, forswears himself; so if he shall by any means knowingly, and purposely, seduce, perswade, af­fright, or otherwise tamper, with any other person, to forswear him­self; he will, by his so doing, be­come partaker in the Perjury; and render himself even more guilty, than he who by his encourage­ment, or instigation forswears him­self.

18. NAY farther: So St. Augustine expresly determins: Serm. de Verb. Apost. 28. cap. 10. Et ipse qui exigit jurationem, multum interest, si nescit Illum falsum juraturum, an scit. Si enim nes­cit, & ideò dicit, Jura mihi ut fides ei fiat; non audeo dicere non esse peccatum; tamen Humana tentatio est. Si autem scit eum fecisse, novit fecisse, vidit fecisse, & cogit jurare, Ho­micida est. Ille enim suo Perjurio se perimit: sed iste Manum interficientis & expressit & pressit. He who exacts an Oath of another, where­by he either certainly knows, or may [Page 26] reasonably suppose, that the Person of whom he requires it will for­swear himself; does by that means, if not involve himself in an equal guilt, yet render himself not much less criminal, than he who com­mits the Perjury: And must expect to render an Account, not only for the Dishonour which, thereby, is done to God; but also for his Vn­charitableness towards his Neigh­bour's Soul.

19. FROM what has been said, it may appear, What it is for a Man to Forswear himself? And how many Ways he may be liable so to do? I proceed,

(2dly) To offer some Reflections to shew, Wherein the Pecu­liar Malignity of this Sin does consist?

20. NOW that will appear from this one plain Observation; and which no one, who under­stands [Page 27] what an Oath is, can make any doubt of: Namely, That he who Forswears himself, does there­by not only in a most desperate manner * Affront the Majesty of God, and * Wound his own Soul; but does, moreover, * Render himself criminal towards his Neigbour also; and, as much as in him lies, * De­clare himself a Common Enemy to Mankind.

21. FOR 1st: As to what con­cerns the Majesty of God; What can strike more directly at that, than this Sin of Perjury? When a Man shall not only presume to Lie, and Cheat, and Abuse his Neighbour; but, the better to ac­complish all this Wickedness, shall dare even to Appeal to God for his Integrity: And, by so doing, en­deavour to intitule him, who is Truth its self, to a part in his Sin; as if he would approve of his Villa­ny; and become, in some measure, Confederate with him in his Im­piety.

[Page 28]22. THIS is the true Meaning of every Wilful Perjury: And then I need not say, what a Complica­tion of Guilt and Impudence, there must needs be in it.

23. IF we consider the Nature of this Sin, with respect to Men, the least that can be said of it is this; That it is a wilful, deliberate, Imposition upon the Candor and Sin­cerity of him to whom we swear: Which sure must be one of the ba­sest, and most dis-ingenuous Practices in the World.

24. AND as for the Design of it; that is, usually, not at all less sinful, than the Means that are made use of for the accomplish­ment of it. Whilst the Person to whom we swear, is not only to be de­ceived, but, by vertue of that de­ceit, is to be injured in his Estate; his Reputation; nay or, it may be, to the loss of his very Life it self.

[Page 29]25. AND this, God knows, were bad enough, were the Sin to end here. But that it does not; It proceeds still farther: Whilst for the accomplishment of this vile purpose, the false swearer does not only not tremble at the thought of the Divine Justice; but flies in the very face of it; and recurrs to God both for the countenance of his Trea­chery, and for the confirmation of the Lie, by which it is to be brought about.

26. NOW he who can be so hardy as to do this; must either not believe that there is any God at all; or he must disclaim his know­ledge of, and concern for, what is done here below: Or, if he confesses both these; he must then be con­cluded to defie his Vengeance. For I cannot suppose any one to be ca­pable of so far mistaking the Di­vine Nature, as to think, that a God of Truth, will either endure to be made a Party to what is [Page 30] false; or not avenge himself on that Man, who shall presume so to do.

27. SUCH therefore is the Malignity of this Sin, as it relates to God: Nor is it, 2dly, any less as it respects our selves.

28. FOR proof whereof I must observe, that in every Oath God is appeal'd unto, not only as a Wit­ness of the Truth of what we say; but as a most just and powerful Judge too, to punish us for our falshood, if it be not.

29. THIS is so Essential to the Nature of an Oath, that, without it, all the security of such an Ap­peal would be quite lost; and the design of Swearing, overthrown. For what reason would any one have to believe another upon his Oath, more than upon his Bare Word; but that both he who swears, and he to whom the Oath is made, do believe, that God is thereby made the Surety of what is spoken: And [Page 31] will avenge both Himself first, and then the Person whose Trust is, by this means, deceived; upon that Man, who shall be so presump­tuous, as by swearing falsly, to abuse both?

30. NOW this being granted; and which, without destroying all the Benefit and Intention of an Oath, cannot be deny'd; it must follow, That there is hardly any Sin by which a Man does so directly wound his own Soul, and cut him­self off from all the hopes of Salva­tion, as by this. Because in this Sin, a Man gives up all claim to God's Mercy; nay more, desires God so to deal with him as what he says is true; that is, in other words, to damn him, if it be not. And what can he who has done this pretend to, or even hope for, at God's hands? Who has already given Verdict a­gainst himself; and with his own Mouth pronounced, or rather cho­sen, his own Doom?

[Page 32]31. AND this I take to have been the Ground of that terrible Clause in the Sanction of the Third Commandment; the like whereof we do not meet with in any o­ther, nor can we suppose that it was added to this, without some peculiar design in the doing of it: Thou shalt not take the Name of the LORD thy God in Vain; For the LORD will not hold him guilt­less that taketh his Name in vain. He will not hold him guiltless, that is, he will not forgive him: Will not treat him with that Favour he will do other sinners: But will look upon him as a guilty, condemn'd Ma­lefactor; one whom his own Mouth hath convicted, and will punish him accordingly.

32. SUCH is the Danger to which every Perjury a Man com­mits, exposes his immortal Soul. And if we may estimate the Hai­nousness of any Sin, by the hatred which God bears to it; we must [Page 33] then conclude this to be one of the most grievous of any; as we are sure it is of all others, in a singu­lar manner, odious to God, and de­structive of Our Salvation.

33. I ADD, 3dly: That it is, above any other Sin, the most injuri­ous to Mankind; as being, in its own nature, directly opposite to the Peace and Security of the World.

34. I HAVE already obser­ved, that the general Cause which moves any one to forswear himself, is either to gratifie his own Lusts, or to promote his Interest; tho' at the Cost of his Neighbours Welfare. And, I believe, whosoever shall con­sider the main Instances wherein this Sin is usually committed, will find that I was not mistaken in my Judgment of it.

35. BUT the Evil does not stop here; but often times affects the Publick, as well as violates Mens Private Rights. Such are all those Perjuries which are com­mitted [Page 34] in the Publick Administration of Justice; and by means of which, either Honest Men are Condemned; or Evil-doers are Acquitted; and the Ministers of Justice are made the Instruments of Vnrighteousness; and all the Ends of their Institution are rendred not only Vseless, but even Hurtful to the Common-wealth.

36. AND thus far, every single Act of Perjury is an Offence against Man, as well as a Sin against God. But now, if we shall consider the Nature and Tendency of such a Pra­ctice in the general; and reason upon the proper and natural Effects of it; we shall find it to be a Com­mon Abuse of Mankind: Destructive of the very Foundation of Humane Society; and which being allow'd of, must tend to the overthrow of all Peace, and Right, and Property, in the World.

37. AND that I thus prove: The Foundation of all Society, and without which no Affairs of Life [Page 35] can be transacted, is that Common Trust and Confidence, which Men naturally have in one another. Without this, no State, no Com­munity, tho' never so small; not a Private Family can subsist. There can be no dealing with, nor depen­dance upon, one another. Every Man must become afraid of his Neighbour; and not account his Goods, or even his Life it self, any longer his Own, than he can guard them against the Cunning or Force of the next Man he meets, and who (for ought he knows) may design to rob him of both.

38. WHICH being so, it must follow, That whatsoever does in its own nature tend to Over­throw this Trust between Man and Man, must be look'd upon as a Crime against Humane Society; be­cause it naturally leads to the de­struction of it.

[Page 36]39. NOW that Perjury, in the most outrageous manner, does: Inasmuch as it violates the strongest Security, that one Man is capable of giving to Another, of his Truth and Sincerity. And therefore the false swearer is so far from deserving any Favour of Men, that were he dealt with, as he ought to be, he should be accounted to have forfei­ted all Right to the Benefits of So­ciety: Should be treated as a kind of Out-law in the Common-wealth; an Enemy to Truth and Justice, to Peace and Property; and no longer under the Protection of those Laws, by which others are preserved in their Rights and Liberties.

40. AND now, when such is the apparent Malignity of this Sin, that it renders Men not only Ob­noxious to God's Vengeance, but even Vncapable of his Mercy; and, as if that were not enough, exposes them to the Resentments of Man­kind too: One would think no­thing [Page 37] more could be desired to draw Men off from the practice of such a Vice, as at once bespeaks them unworthy to live upon the Earth; and, without a very ex­traordinary Repentance, will be sure to shut them out of the King­dom of Heaven.

41. IT is indeed a Matter of very sad Consideration, to think, that under so Pure and Holy, so Just and Sincere an Institution, as that of the Gospel; there should be any need either of laying down any Rules for the Prevention of such a Sin, or of Vsing any Arguments, to draw Men off from the Commission of it. But alas! Experience shews, that there is, at this day, but too much need of Both. And that af­ter all which either the Commands of God, or the Laws of Men, have been able to do for the Suppression of it; yet by reason of False-swear­ing, not only Mens Souls suffer, but our very Land its self mourneth.

[Page 38]42. I SHALL conclude these Reflections with the same Exhor­tation that the Prophet Zachary heretofore made to the Jews; un­der much the same Circumstances with ours at this day, as to what concerns this Great Evil: Zech. viii.16. ‘These are the things that ye shall Do: Speak ye Every Man the Truth to his Neighbour; Execute the Judgment of Truth and Peace in your Gates. And let None of you imagine Evil in your Hearts a­gainst his Neighbour; And Love no False-Oath: For All These are Things that I Hate, saith the LORD.’

CHAP. III. Wherein is shewn, That All Swearing whatsoever, is not Forbidden under the Gospel: And an Enquiry is made, What that Swearing is, which Our Saviour has Prohibited, as Absolutely Evil and Un­lawful.

1.[But I say unto you, Swear not at All, &c.] IT has been the Mistake of Several Passages to this pur­pose, we find in some of the Fathers themselves: But the Pelagians held it as their Opinion: See Hilar. Epist. ad August. T. 2. Ep. 88. Pelag. Epist. ad Demetriad. apud Hieron. T. 2. Caele­stius: apud Eund. T. 4. de Scientia Div. Leg. So did the Waldenses after them: not to mention those Fanaticks of our own times, who do likewise. some who have attended more to the Words of our Saviour, in that Passage of St. Mat. ch. v.34. I say unto you, Swear not at All; [Page 40] than either to the Occasion, or De­sign of them; to Conclude, That All manner of Swearing Whatsoever is utterly Forbidden to Christians un­der the Gospel. And indeed not on­ly the Prohibition of our Blessed Lord in that place; but that Ex­press Confirmation which we meet with of it, in the v^th of St. James, ver. 12. does seem, at the first sight, to give but too much Countenance to such a Conclusion.

2. TO clear this Difficulty, and to shew How far it may still be lawful for a Christian to Take an Oath; but yet withal, with how great Care and Circumspection he ought to Do it; I shall now enter upon a particular Enquiry into this whole Matter: and endeavour with all possible Exactness to disco­ver, what the Design of our Savi­our was, in that passage upon which this difficulty is founded, and by which it must be determined.

[Page 41]3. IN pursuance of which En­quiry, I shall not doubt in the (1st) Place to Affirm; That How much soever the Words under Debate, if strictly taken, may seem to favour such an Opinion; yet it was ne­ver the Intention of our Lord utterly to forbid All Swearing whatsoever, as Simply and Absolutely Vnlawful, un­der the Gospel. And that I Af­firm, upon these two Accounts:

• 1st. That there was no Reason Why He should Do so; but rather a Great deal of Reason to the Contrary. And,
• 2dly. That it is Certain He did not Do it: And therefore that we must put some Restriction, upon that seemingly General Prohibition before mentioned, Swear not at All.

4. And 1st. That there was no Reason why our Saviour should have Forbidden all Swearing what­soever, is Evident from hence; [Page 42] That an Oath being in its Own Nature nothing else but an Appeal to God for the Truth of what we say, must be Acknowleged, when Duly and Reverently taken, to have nothing Evil, or otherwise Irregu­lar in it: but on the contrary, to be an Act of Religious Worship; and by which the Honour and Au­thority of God, are eminently ad­vanced. Forasmuch as by Calling of God to Witness in all Places, and upon all suitable Occasions, We con­fess Him to be Every where Present; To Know and Observe all the Af­fairs of Men; To be the Searcher of the Heart: In a word, To be most True and Faithful Himself; and a most Just and Powerful Aven­ger of all Falshood and Treachery in Others. And by all this, We do evidently Declare and Magnifie his Divine Perfections; and shew to all the World what a Sense we have of his Goodness and Great­ness.

[Page 43]5. HENCE it is that God Evermore Reserved this as a pro­per Part of that Worship which was Due to Himself Only; and might not, without Impiety, be given to Any Other. He commanded the Jews not more to Deutr. vi.13. — x.20. Exod. xxiii.13. Josh. xxiii.7, 8. Serve him, than to Swear by His Name: And when, in pro­cess of time, they began to Swear by some Other Gods; I have shewn you both How grie­vously He Jer. v.7. Hos. iv.15. Amos viii.14. Zeph. i.5. See above, Chap. I. Resented the Affront, and How severe­ly He was pleased to Pu­nish them for it.

6. NOW this being the Case of an Oath, that, when Duly and Reverently taken, it is so far from having any thing Amiss in it, that it is rather and Act of Religious Wor­ship; and, as such, Honourable to God, as well as Vseful to Mankind: What Reason can there be given, why our Saviour should Aim at the Vtter Abolishing of it? Or what is [Page 44] there to be Assign'd in it, Unwor­thy of that Religion, which He Came to Establish in the World?

7. BUT if there be therefore no Reason to be given, Why our Saviour should have Forbidden All manner of Swearing; Sure I am there are Reasons enough to be offer'd, Why He should not: And those such as will render the Opi­nion of Those who pretend He has Done it, very Improbable; which is All I am yet concern'd to Do.

8. FOR, indeed, What Pra­ctice is there upon which the Peace, and Welfare, and Security of Man­kind, does more depend, than up­on the Serious, and Sacred Vse of an Oath? It is this Unites Men into Society with Each Other: Se­cures to the Magistrate, the Obe­dience, and Help of the People; and to the People the Careful, and Regular Government of the Ma­gistrate. It is upon This Assu­rance [Page 45] that the greatest Affairs of Life are transacted; Mens For­tunes, determined; and Justice its self Upheld and Maintain'd. By This, Evil-doers are Convicted; Injuries are Redress'd; And Right is Administred. Thro' This, Men are enabled to Treat with Those whom they never saw before: Of whose Integrity they can have no Other Security; nor, Having This, do they desire any Better. In short; How great a Confusion, How in­superable a Mischief, the utter Abo­lishing of all Swearing, must bring to the Affairs of Mankind, this One Consideration may suffice to shew; that, (the Treachery and Distrust of Humane Nature con­sidered) it would almost utterly destroy all Confidence in One Ano­ther; would Dissolve Society, and lay the Ground of an Eternal Fear­fulness and Suspicion between eve­ry Man and his Neighbour: and so bring in, in Good Earnest, that [Page 46] State of War, which some have fan­cied Men naturally are Born in; and which, 'tis certain, nothing but Mutual Trust and Compacts, can keep them from.

9. AND, if this be so, can it Reasonably be imagined that our Saviour Christ, who was so Great a Lover of Men, and who so well knew of what Use, or rather of what Necessity, the Religious Pra­ctice of Swearing was to the World; would, without any just Ground for his so doing, have Utterly For­bidden the Continuance of it?

10. BUT especially, when it shall farther be Consider'd, that God, under the Law, did not bare­ly Tolerate this Practice in the Jews, as a Necessary Condescension to their Infirmities: But upon every fitting Occasion, Himself Above 70 Instan­ces of this may be ta­ken out of the Old Testament. Sware to them; and in ma­ny Cases, Exod. xxii.11. Numb. v.19.21.—xxx.10— Deut. xxix.12. 2 Chron. vi.22.— Required them to Do likewise; as has been before observed.

[Page 47]11. NOW this, as it August. de Verb. Apost. Serm. 28. Si Peccatum esset Jura­tio, nec in Veteri Le­ge diceretur, Non Per­jurabis, reddes autem Domino Jus-jurandum tuum. Non enim pec­catum praeciperetur nobis. plainly shews, that there can be nothing sinful in the Practice of Swearing, in the General; so does it ren­der it still more Improba­ble, that our Saviour should not only, without need, have deprived Mankind of so Use­ful an Institution; but by doing of it, should also have cast some sort of Reflection upon the Law of God its self, which not only Allow'd, but Required the Vsing of it: And that too with Relation to that part of it, of which He tells us, nevertheless, in this very Chapter;Mat. v.17. That He came not to destroy the Law, but to fulfil it. And which we ought not therefore to doubt was what He Intended, in the Third; as we Con­fess it was what He Did, in the Other Commandments.

12. I CONCLUDE, there­fore, that upon all these Accounts it is, at least, very Improbable, that [Page 48] our Blessed Saviour should have de­signed Vtterly to Forbid all manner of Swearing as Sinful and Vnlaw­ful. I add, 2dly, That whatever that Passage, we are Here enqui­ring into, may seem to Offer to the Contrary, it is Certain He did not do it; as I shall now make Ap­pear.

13. THAT St. Paul has so­lemnly Sworn in almost every One of his Epistles, is a It is true St. Augustine tells us, that the Pelagians deny'd these to be Oaths: and Held nothing to be Swearing, unless it were put into that express Form; BY GOD. But He tells us with­al, that their only reason for denying this was to avoid the Example of St. Paul, and the force of our Argument taken from it: And just­ly charges them thereupon with an utter Ignorance of what it was to Swear. See To. 2. Epist. 89. ad Hilar. And yet St. Basil was once Almost of the same mind: But it was the same Reason that seems to have led him to it. See his Exposit. in Psal. xiv. Truth so Evident, that it must be Im­possible for any One who knows what an Oath is, to be able seriously to doubt of it. God is my Wit­ness, says He, Rom. i.9. I call God for a Record upon my Soul, 2 Cor. i.23. The God and Father of our LORD Jesus Christ, who is Blessed for E­vermore, [Page 49] knoweth that I lie not, 2 Cor. xi.31. Behold, before God, I lie not, Gal. i.20. And several other Expressions he elsewhere has of the like nature.

14. NOW in All These, ei­ther this Great Apostle was Guilty of Sinning, or he was not. That he committed any Sin in thus Writing; but especially a Wilful, Known, and Deliberate Sin; is ve­ry hard to suppose: I am sure must never be allowed by those who believe him to have been act­ed, by the immediate Inspiration of the Holy Ghost, in what he wrote. And yet supposing our Sa­viour to have utterly forbidden the Use of Swearing, to All Christians, and upon Any Occasion; How shall we ever be able to Excuse him, from a Gross, Presump­tuous Contempt of his Command­ment?

[Page 50]15. THAT St. Paul should have continued all his Life igno­rant of such a Prohibition, is very strange: Nor has it, that I know of, been Pretended by Any.

16. THAT he had any parti­cular Allowance made to him, to exempt him from the Obligation of it, and to Authorize him to Act di­rectly Contrary to the Command of Christ, and to the Common Du­ty of all other Christians, does not appear; nor ought, without some very good Grounds to be sup­posed by us. I conclude, there­fore, So St. August. l. de Men­dacio ad Consentium, To. iv. Juravit ipse Apostolus in E­pistolis suis, & sic ostendit, quomodo accipiendum esset quod Dictum est; Dico Vobis, Non jurate Omnino.— And a little after: Quia praecepti Violati reum Paulum, praeser­tim in Epistolis conscriptis at (que) Editis ad Spiritualem Vitam, Salutem (que) Populorum, nefa [...] est dicere; Intelligendum est il­lud quod positum est, Omni­no, ad hoc positum, ut Quan­tum in te est non Affectes, non Ames, non quasi pro Bono, cum aliqua Delectatione, Appe­tas Jus-jurandum. — That had the Use of Swearing been utterly Taken away un­der the Gospel; nei­ther would St. Paul have laid so great a Stumbling-block in our way, as he could not but think his Example might be likely to prove to the [Page 51] Church of Christ: Nor would the Holy Ghost have given so much Countenance to a Practice, neither very Commendable in its self; nor, upon any Account, to be Imitated by Those, for Whose Benefit and Instruction, those ve­ry Epistles were Inspired by him.

17. BUT we have not only the Example of St. Paul, tho' that were enough, to direct us in this Matter. Our Blessed Saviour Him­self has done likewise; and Vid. Coe­lest. Epist. de Scienti [...] Divinae le­gis: Apud Hieron. T. IV. p. 63. — that by the Confession of those, who yet will by no means allow of his Apostles Swear­ing. It has been thought by So Origen in Mat. Tract. 35. p. 114. L. Chrys. in Heb. Hom. 11. August. in Jo. Tract. 41 Hieron. in Ezek. c.xvi. In Vet. Te­stamento Dei Jura­mentum est, Vivo Ego, Dicit Domi­nus: In Novo autem, Amen, Amen, dico Vobis. Greg. Nyssen. de Scop. Christian. To. iii. p. 311. some, that that Form of Speech so often used by our LORD in Confirma­tion of what He delivered, Verily, verily, I say unto you; was not meerly a Ve­hement Asseveration, but rather a Direct and For­man [Page 52] Oath. Tho' in this, I confess, I am not so well satisfied, as to be willing to lay any great stress up­on it; yet that he did, truly See Dr. Hammond, on Mat. xxvi. Lett. i. Grot. in Mat. xxvi.63. — Swear, at his Arraignment before the High-Priest, is hardly to be doubt­ed. When being Adjured by him, (after the Manner used among the Jews) to tell him Whether he were the Christ, or No: He readily com­plied with the Obligation that was laid upon him; and answer'd plain­ly, that he was. And in the x^th of the Revelations, St. John puts it beyond all dispute, that the Angel, with whom he discoursed, did do likewise, and that with great so­lemnity too; For he lifted up his hand, and SWARE, by Him that Liveth for Ever and Ever: Ver. 5, 6.

18. I CONCLUDE there­fore, That what God both * Pre­scribed, and * Practiced under the Law; * What not only St. Paul, but our Saviour Christ himself, and an [Page 53] Angel from Heaven, continued to Vse under the Gospel: * What, be­ing duly perform'd, is for the Ho­nour of God, and the Benefit of Mankind; but, being * Vtterly For­bidden, must turn very much to the Detriment of the World: As it cannot be in its self Evil, so neither was it ever intended to have been Abolish'd by our Blessed LORD as such.

19. BUT what then shall we say to this Passage of St. Matthew? Swear not at All. Can any thing be more Express? Or could our Saviour have spoken more plain­ly, had he design'd to have done, what some pretend he has done?

20. TO this I Answer, and it is the next Consideration I have to offer for the clearing of this Difficulty, (2dly) That it is not enough that the Words of any Pro­hibition are General, to oblige us to understand it in the utmost ex­tent that the Expressions are ca­pable [Page 54] of: But we must withal consider, what it is reasonable to sup­pose was designed to have been for­bidden by them.

21. FOR Proof of which Re­mark, Let us look back only to the 21^st Verse of this Chapter; where we meet with a Case not very dif­ferent from that before us. Ye have heard, says our Saviour, that it has been said by them of old times, Thou shalt not Kill. And in the xx^th of Exodus, the Command is Absolute and Express, Thou shalt not Kill. And some, we know, have been so very tender as to imagine, that it is no less unlawful in any Case, or upon any Pretence, to put a Man to Death, than others have thought it to be to take an Oath. And yet at the same time that that Prohibition was delivered to the Jews, God himself establish'd the Power of Life and Death, in the Civil Magistrate; and in one of the first Laws that was given to Man­kind, [Page 55] declared,Gen. ix.6▪ That whoso shed Man's Blood, by Man should his Blood be shed.

22. TO know therefore how far we are to extend the Force of any Prohibition; we must consi­der, not only how General the Letter of the Law is, but what were the Occasion and Design of Making of it. Now the End of the Sixth Commandment was to restrain Private Violence; and to tie up Mens Hands from rashly Assault­ing, and Hurting of one another. And therefore to Private Persons, and in all the Common Circumstan­ces of Life, the Command is Ab­solute, and admits of no Restri­ction; Thou shalt not Kill. But in the Publick Administration of Ju­stice; In Defence of a Man's own Life; In a Lawful War, where the Welfare and Security of our Country are at stake; in these Cases, as the Design of the Law is not concern'd, so neither must [Page 56] the Meaning of it be extended to them.

23. AND so it is in the Point before us: Swear not at All, says our Blessed Saviour. But in what Cases? And after what Man­ner? Why not on every Slight Occasion; Nay not on Any Occasion, where, without violating the Bonds of Justice and Charity, you can a­void the doing of it. And even there where you cannot, yet Swear not after the Manner that the Jews were wont to do; for whose Corre­ction our Saviour, as I shall presently shew, deliver'd the Prohibition, of which we are now speaking.

24. AND this brings me to the (3d) and last Thing I have to observe, for the clear Understand­ing of the Words before us: And that is this; That if we will come to a Right Apprehension of our Saviour's Intention in them, we must Examine what there was Amiss in the common Practice of the Jews, as [Page 57] to this Matter; and by that we shall be able the more easily to judge, what is forbidden to us in it.

25. NOW the Faults of the Jews, as to this Point of Swearing, were these: 1st. Vid. Philon. [...]: p. 769, 780. — See Dr. Lightfoot's Exer­cit. on St. Matth. in Loc. p. 148, 149, fol. Insomuch that Aben▪ Ezra accounted this to have been one of those sins, for which God delay'd the co­ming of the Messiah. Vid. in Decalog. That they allow'd themselves to Swear, almost upon any Oc­casion, tho' never so Vain and Impertinent; Provided only that they did not Swear by the Sacred Name of God; and which indeed, they agreed, was not to be taken into their Mouths but upon some great Occa­sion, and with a due Regard had to the Honour of it. But that which was yet worse, was, 2ly: So St. August. de Serm. Dom. in mont. l. 1. c. 17. Lightfoot, Loc. cit. p. 149. And on Mat. 23.16. Muscul in Loc. Voss. Hist. Pe­lag. p. 522. Nay in the Talmud its self, Tit. Shebuoth, there is this express Assertion. Qui Jurat per Coelum & Terram, Liber est; sed qui jurat per Dei Nomina, tenetur. Hornb. contr. Jud. cap. de Juram: — And indeed what strange ways they have at this very day of avoiding the Obligation of an Oath, is notorious: See to this purpose Fagius on Exod. xxiii. Buxtorf, Lex. Rabb. in [...]: Pug. fid. pag. 730. from their own Authors. In short, it was upon both these Accounts that Martial fell so severely upon them in that Epigram, l.ix 95. And which sufficiently shews, both how ready they were to Swear, by those lesser Forms here mention'd; and how little they thought themselves obliged by them. ▪ That they supposed that by Ma­ny of those lesser Oaths, [Page 58] they were not so strictly obliged to Speak, and Act, according to the Intention of them; but that they might, without being Forsworn, either Dissemble their Knowledge, or Neglect their Promises, which they Confirm'd only by such Oaths as these.

26. THAT these were the Measures by which the Jews go­vern'd themselves, as to this Mat­ter, both their own ancient Wri­ters tell us; and our See Mat. v.35, 36. —xxiii.16. &c. See the foregoing Notes. Saviour himself, in part, declares to us. And I need not say any thing to shew, that the Design of all this was to avoid the Obligation of the Third Commandment; to the Due Observance whereof, our Saviour therefore, in this place, intended to reduce his Disciples.

[Page 59]27. AND to that end, 1st: That he might the better keep up the Reverence of an Oath, he ex­presly forbids that Customary and Familiar Vse, which the Jews had been wont to make of it. I say unto you, Swear not at All; Neither by Heaven, for it is God's Throne; nor by the Earth, for it is his Foot­stool; nor by Jerusalem, for it is the City of the Great King. That is, Swear not at all after See Heinsius: In Loc. Calvin. Harm. Evang. in Loc. that Way that the Jews were wont so readily to do; Nor in i. e. Voluntary Oaths: For in all such as were Imposed by Authority, they were not permitted to swear otherwise than by the Name of God. such Cases, in which they therefore made use of these lesser Forms of Swearing, because they thought it neither De­cent, nor Lawful, to Swear by the Name of God.

28. NOW that which yet more confirms to us the Reasonableness of this Interpretation, is, that our Saviour himself, in the prosecution of this very Subject, plainly re­strains [Page 60] his Discourse to the same Cases, in which the Jews were wont to use those Forms of Swear­ing, which he here mentions. But let your Communication, says he, be, Yea, yea; Nay, nay. That is, in your Private Discourse and Affairs with one another; let it suffice you, instead of Swearing after the manner of the Jews here reproved, barely to Affirm or Deny what you have to say: Or at the most to add some Innocent Asseveration to it, for the farther satisfaction of him to whom you speak; For what­soever is more than this, cometh of evil.

29. AND thus far it was un­doubtedly the Design of our Sa­viour, to Forbid the Practice of Swearing Altogether; and to de­clare it, in such Cases, to be Vt­terly Evil and Vnlawful. And there­fore, as to what concerns this kind of Swearing; (and to which both the Practice of the Jews here in­tended [Page 61] to be Corrected; and the Instances given of the Oaths which they made Vse of; and the Dire­ction of our Saviour how to be­have our selves on such Occasions, do All evidently refer;) the Prohi­bition is Vniversal, and admits of no Exception; I say unto you, Swear not at All: no not tho' what you Swear be never so True, or you should be never so much Provoked to Swear to it.

30. BUT indeed, I am apt to believe that our Saviour intended somewhat more than this, in his Prohibition as to this Matter: And that, because the Abuses which the Jews are charged with in this par­ticular, required somewhat more to be done for the security of that Commandment, which he was here concern'd to restore to its full Force. And that is this: That because such is the Nature of Mankind, that we are but too apt to trifle with the most Sacred Things; as [Page 62] we see the Jews, in the Case before us, most notoriously did; who for that reason set up the lesser kind of Swearing here mentioned, that so they might both the more free­ly use it, and the more easily break thro' the Obligation of it: There­fore our Saviour resolved, at once, to prevent all future Corruption of this kind, by utterly So Hie­rome, in Loc. Epi­phan. Haer. xix. thus speaks of this passage: [...]. But above any, St. Cyril admirably explains and confirms this, Lib. vi. de Ador. in Sp. & Ver. p. 212. And affirms it to have been a great part of our Sa­viour's design in this very passage. For having shewn, that we should avoid all Swearing, as much as may be; he adds, that if we must needs Swear, [...]. And then he goes on to shew how contrary to this the Practice of the Jews was; and how our Saviour labour'd to Correct this Error, p. 213▪ [...], &c. [...]. And ha­ving farther shewn the Grounds of this Restraint, he thus concludes, p. 214. [...]. Forbidding Men to Swear any otherwise, than by the Name of God only.

[Page 63]31. AND if this be allow'd, then here we shall again have ano­ther good Account of the Vniver­sality of our Saviour's Prohibition as to this matter. I say unto you, Swear not at All; that is, not at all by Heaven, or by the Earth, or by any other the like Forms: But when you shall find it needful to Swear, Swear directly by the Name of God; and then you will both the more rarely do it, and when you shall do it, will be the more likely to Swear truly, and to Perform to the LORD your Oaths.

32. FROM what has been said, we may now see what that Swearing is, which our Blessed Lord has forbidden, as Vnlawful to us Christians: Namely, First, To Swear at all in our Common and Private Affairs, with one another; when there is neither any Suitable Occasion for it; nor any Necessity laid upon us so to do. And, Se­condly, To use those little, affected [Page 64] Modes of Swearing, which Custom and Design brought in among the Jews, and which are still but too much allow'd of among us at this day. And by Both which, the Ma­jesty of God is profaned; Perjury is encreased; Faith and Confidence are lessen'd among Men; and their Im­mortal Souls are continually exposed to Ruine and Destruction. I shall therefore make a few Practical Re­flections, upon Each of these Kinds of Swearing; and so conclude this Chapter.

33. AND, First: As to the Case of Light and Customary Swear­ing, it is certain, That for a Man to Swear in his Common, Ordinary Conversation; where there is ei­ther no need at all of an Oath, or none that is Proportionable to that Reverence which ought to be paid to it; is Absolutely Evil, and Vnlawful. It is indeed to Profane the Sacredness, and to Prostitute the Design of an Oath: And puts such [Page 65] an See this Argument managed by St A­thanasius, with great Elegance, Lib. de Passion. Cruce Dom. To. I. p. 995. Affront upon God, as we would be ashamed to put upon one of our Fellow-Creatures.

34. AND yet, alas! How or­dinary a Practice is this among us? And how often do we see Men Call God to Witness, not only without need, but with such little regard too; that I am afraid many times they do not know themselves when they do so.

35. NAY and well were it for them, if they did this only upon too light Occasions: But very fre­quently they do it upon such, as are extremely Indecent, if not Sin­ful. To Bear Witness to their Lewd­ness, their Profaness, and their De­bauchery. To Bind their Obligations of Iniquity upon their Souls: And to Confirm their Envious, their Ma­licious, and Covetous Purposes, a­gainst their Neighbour.

[Page 66]36. THESE are, God knows, very terrible Considerations: They make me even tremble at the re­membrance of them. And yet thus is God's Name profaned without Horrour; and we suffer it without Concern.

37. BUT I must go yet far­ther: For tho' this be that Swear­ing which our Saviour seems chiefly to have spoken against in this place; yet I doubt not but that much more is required of us. And therefore I add, 2dly: That as a Man ought never to Swear, but up on some Great, and Solemn Occasi­on; so neither should he Swear, of Choice, even Then; Nor till he ha [...] first indeavour'd, as far as is fitting [...] to avoid it.

Isocrat. ad Demoni­cum.38. IT was the Opinion of [...] Heathen Moralist, that a Good Man ought never to Swear, but upon On [...] of these Two Accounts; Either t [...] Serve his Friend, Or to Vindica [...] Himself from some Foul and Scan [...]dalous Aspersion.

[Page 67]39. THO' in this, I think, he was too severe; yet as, I presume, there are not many Cases in which a Man ought voluntarily to Swear; so, I believe, this one General Rule may comprehend the most of them: Namely, That we should never do it, but when it is necessary, ei­ther for God's Glory; our Own Ju­stification; or our Neighbours Good. But as for any other Considera­tions, I am perswaded, that it were better a Man should sit down under any tolerable Inconvenience, than flee to an Oath for the preven­tion of it.

40. AND this I say as to the Case of Voluntary Oaths: As for those which are Imposed by Publick Authority, the Subjects Rule must be to yield to them in all Honest and Lawful Matters; and to take such, as he can, with a good Con­science, take. As for the Reason­ableness of Requiring them, that is their business to consider who ob­lige [Page 68] us to the taking of them: And who ought to remember, that they shall assuredly answer to God for it, if by imposing them too often, and upon too slight Occasions; where neither the Necessity of Government, nor the Publick Peace require the doing of it; they shall cause God's Name to be profaned; shall burden their Neighbours Conscience; and, by degrees, take off very much from the Religion and Reverence of Swear­ing.

41. But, 3dly: and to conclude these first sort of Remarks. As the Commandment here referr'd to by our Saviour, Thou shalt not For­swear thy self; and expounded by that additional Paraphrase, But shalt perform to the LORD thine Oaths; has ever been look'd upon to relate See Grot. in Loc. & Explic. De­cal. Exod. xx. 7. more especially to Pro­missory Oaths; in which the Dan­ger of Perjury is much the great­est, and there will therefore need the greatest Care and Circumspection [Page 69] to be used, in order to the preven­tion of it: So am I apt to think, upon all these Accounts, that we ought to look upon our selves as yet more concern'd to Avoid such kind of Oaths, as far as it may be in our power so to do, rather than any others.

42. A WISE Man will ob­lige himself, as seldom as he can, by a bare Promise: Because he can­not tell what may happen, nor to what Inconveniencies he may ex­pose himself, by the making of it. And surely much less ought a Good Man to bind a Promise upon him­self by an Oath; unless it be upon some urgent Occasion, and in which he shall account it to be his Duty so to do.

43. AND this may suffice to have been observed, with relation to the First thing here forbidden; viz. the Frequent, and Vnnecessary, and Vnworthy Vsage of an Oath. As for the other Case proposed; I mean [Page 70] the Abstaining from those lesser Modes of Swearing here referr'd to; and, I believe, forbidden too by our Saviour: It may be consi­der'd;

44. 1st: THAT tho' it should be doubtful whether it be simply, and absolutely Vnlawful, to make use of them; yet it cannot be questioned but that it must be much Safer, not to do so: Nor can there be any reason given, why a Wise and Good Man, should ever venture upon the use of them.

45. THAT it must be much Safer to abstain altogether from them, is manifest from hence, that it is (at least) probable that our Blessed Lord did intend, in this place, to restrain the use of them: I am sure no one can ever shew, upon any good Grounds, and such as may justifie a Man's Conscience in the allowance of them, that he did not.

[Page 71]46. AND then, for the other part of my Assertion; That there can be no reason for a Good Man to venture upon the use of them, it is evident; Because, those things which, in such a Case, a Man swears by, must be consider'd ei­ther as relating to God, and Ter­minating the Oath in him; And So our Saviour deter­mines it, Mat. xxiii.16, &c. then, to swear by them, is the same thing as to swear by God himself; and to prostitute such Oaths to a Common Vsage, is as criminal as to profane the very Name of God: Or if they are uncapable of being thus referr'd to God, and for that rea­son may be thought not to oblige; then is the use of them vain and delusory; and so either no End at all; or, to be sure, no good one can be design'd by them.

47. BUT, 2dly: Whatever be­comes of this Reflection, thus much is certain; That to use any of these Oaths with the Intention of the Jews, here condemn'd by our Sa­viour; [Page 72] that is to say, for the Pro­motion either of Common and Vain Swearing, on the one hand; or of Fraudulent and Deceitful Swearing, on the other; or to recurr to such kind of Oaths in any Case, in which we should not think it decent, or lawful, to Swear by God himself, is absolutely Vnlawful; and undoubtedly prohibited by Christ, as such.

48. BUT here then I must not be Mis [...]understood: For tho' I say that a Good Christian ought not to Swear by any, but God only; yet I do not pretend that we must al­ways do it with a direct Mention of his Name; and in those express Terms, Augu­stin, T. 2. Epist. 89. ad Hilar. Illi (sc. Pe­lagiani) quantum a­liquos eo­rum audi­vi, quid sit Juramen­tum pror­s [...]s Ignorant. Putant enim se non Jurare quando in Ore habent scit Deus, &c. Quia non dicitur PER DEUM. Et de Verb. Apost. Serm. xxviii. cap. vi. To. x. which some have vainly thought alone properly to constitute an Oath. Many are the Forms into which the Substance of an Oath may be cast, and in several of them the Name of God not at all express'd; and yet the Oath be made by him only.

[Page 73]49. THUS St Paul, tho' he generally mentioned the very Name of God, yet sometimes he put his Oath into another Form; and That this was proper­ly an Oath, St. Augustine stifly contends, Serm. de verb. Apost. xxviii. c. 5. And re­fers to the propriety of the Original Greek for proof of it. But the Syriac Version is more express; and puts in, by way of explication, the very word, I Swear. And yet others doubt of it, and think it to have only the Form of an Oath, without being really so. See Basil, in Psal. xiv. To. I. p. 133. E. Protested by the Rejoycing which he had in Christ Jesus our Lord, 1 Cor. xv. And when often times we our selves lay our Hand on the Holy Scriptures, and ha­ving first conceived the Substance of the Oath, conclude with this Form, So help me God, and the Contents of this Book: We as really Swear by God Alone, as if we had altogether stopp'd in the former part of our Appeal; or only said with the Apostle, God is my Witness.

50. IN all these Cases, it is enough that we make it plain that we refer to God, and to him Only, for the Truth of what we speak: [Page 74] And then howsoever our Words may run, the Oath will still be understood to terminate in him A­lone.

51. I SAY to God ONLY: Because otherwise tho' we should Swear expresly by God, yet if we shall joyn any Other together with him, as the Jews did sometimes heretofore, and as those of the Church of Rome do notoriously at this day: In such a Case, our Oath will again be faulty; and we shall, in the very Manner of our Swearing, be guilty of a Sin, but little less criminal, than that of Perjury its self.

52. AND thus have I offer'd to you such Considerations, as seem'd necessary to shew, what that Swear­ing is which our Saviour has tru­ly Forbidden under the Gospel. I shall conclude this Point, with those Words of the Son of Sirach. Ecclus. xxiii.9. Accustome not thy Mouth to Swearing, neither Vse thy [Page 75] self to the Naming of the Holy One. For as a Servant that is Continually Beaten, shall not be without a Blew-Mark; so he that Sweareth, and Na­meth God, Continually, shall not be Faultless. He that useth much Swear­ing, shall be filled with Iniquity, and the Plague shall never depart from his House.

CHAP. IV. Of the several Ways of Con­firming what is Spoken, or Promised, under the De­gree of an Oath; How far They may be made Use of in Mens Private Conversation? And for what Reason it was not fitting That Men should have been Allow'd to Go any Farther?

[But let your Com­munication be Yea, yea; Nay, nay.]1. HAVING now shewn, from the Words of our Blessed Saviour, how careful a Good Christian ought to be not only Not to Forswear Himself; but, as far as he is able, Not to Swear at All: It remains, for the final clear­ing [Page 77] of this Subject, that we go on, upon the same Principles, to enquire, How we are to behave our selves, in our Common Discourse, with One Another? And here the Rule proposed to us is this; Let your Communication be Yea, yea; Nay, nay: And this Reason given, why we ought to confine our selves within the bounds of it; For, says our Saviour, Whatsoever is more than this, cometh of Evil. I shall di­stinctly consider each part of it; And endeavour, First, To shew you, What our Duty, with rela­tion to this Matter, is: And then, Secondly, To convince you, of the Reasonableness of that Motive, which our blessed Saviour has here made use of, to oblige us to walk according thereunto.

2. And, First: For what con­cerns the Rule here laid down; It was the Opinion of a very learned Man in his Remarks upon this Pas­sage;Grot. Com. in Loc. That these Words of our Sa­viour, [Page 78] Let your Communication be, Yea, yea; Nay, nay; are to be ex­pounded by those of St. James, to the same purpose, Jam. v.12. Let your Yea, be Yea; and your Nay, Nay: And the account he gives of Both of them is this; That our Actions should be agreeable to our Expres­sions; and that whensoever we promise any thing, we should be sure to take especial care that our performance be accordingly.

3. THO' this be, no doubt, the Duty, and should be the Care of every good Christian; yet can I, by no means, think it a proper Account of our Saviour's Meaning in the Words before us: In which it was certainly his Intention to direct us, How to manage our selves in our [...]. Sermo ve­ster. Discourse, or as we render it, our Communication with one another; and not how to conform our Performances to our Promises.

[Page 79]4. THAT St. James had a re­gard to this Passage of our Saviour, in that Exhortation which he gave to the same purpose, I make no doubt: Nor shall I deny, but that they may possibly have Both of them meant the same thing. But that either the One, or the Other, intended to restrain the Doctrine here delivered concerning Swearing, to Promissory Oaths only; or indeed aim'd at any thing more than to shew us, How we should behave our selves in our Conversation with one another, does not appear from either of their Expressions; nor ought, without Reason, to be sup­posed by us.

5. AND therefore, 2dly, and to come more closely to the Ex­plication of the Words before us: As it is plain from the whole Tenour of our Saviour's Discourse in this place, that a good Christian may, without all scruple, Affirm what is True, or Deny what is False; [Page 80] so the least we can inferr from the Repetition here made of the Yea and Nay, is this; So Dr. Hammond Pract. Ca­tech. §. Of Swearing: And in his Paraphrase on the place. That if One Assertion or Denial of either should not be sufficient to satisfie the Per­son with whom we converse, of the Truth of what we speak, we may renew our Discourse, and con­firm it again and again to him: And by that means move him the rather to believe us, when he shall find us constantly to persevere in our Assertion or Denial of it.

6. NOR, indeed, can any Que­stion be reasonably made of the lawfulness of our doing thus much, to satisfie the Jealousie of our Neighbour, and to justifie our own Fidelity. For if we may innocent­ly declare what we know Once, what harm can there be in doing it a second time? And if it be requisite that we should do so, to gain the better credit with our Brother; and to convince him the more undoubtedly of the truth of [Page 81] what we say: seeing both the End for which we do it is Inno­cent, and there is nothing Vn­lawful in the Act its self; where can the harm of such a Repetition be?

7. THIS therefore is the least we can suppose our Saviour hereby intended to allow us to do, for the better Confirmation of what we Promise, or Assert. And I cannot tell but that his Words may fairly be extended a great deal farther; and be understood, 3dly; To al­low us, if need be, not only to re-iterate what we say, and there­by to fix the belief of it the more firmly in the mind of him with whom we converse; but that with some kind of So Nich. Fuller, Mis­cell. Sacr. l. 1. c. 2. Earnestness too in the Repetition: With some such Vehemence of Expression as may serve to add a New Force to our Words; and effectually shew that we have both duly consider'd, and are ve­ry well assured of the Truth of what we Report; Or of our Re­solution [Page 82] to fulfil what we Promise, in them.

8. THIS was the Method which our Blessed Saviour himself commonly follow'd in his own Con­versation: And frequent Instances we meet with of it, in all the parts of his Gospel. So in this very Chapter, Verse 18. And which tho' the learned N. Fuller seems reasonably e­nough to deny to be a formal Oath; yet he plainly proves it to be a Vehement As­severation: especially when doubled, as we often find it, in our Saviour's Discourses to have been. See his Miscell. Sacr. Lib. I. cap 2. Ve­rily I say unto you: And a­gain, Verse 26. Verily I say unto thee. And that this may reasonably be presumed, to have been allow'd us in the present Passage, we may conclude from hence; not only that this is the least degree of Assurance we can give to the Truth of what we say, above that of a simple delivery of it; and neither cometh of Evil, nor tendeth to it: but that the very Expressions themselves which we render Yea, and Nay, do import, not a bare Affirmation, or Denial; but that [Page 83] with some such Vehemence as this. Insomuch that in the Holy Scrip­tures themselves, we find the word which we render [...], and Amen, are in Scripture indif­ferently put for each other. So what in Mat. xxiii.36. is [...]: in Luke xi.51. is [...]. In Rev. xxii.20. They are joyn'd together to the same purpose: And so they are again, 2 Cor. i.20. And in the lxx. what the He­brew calls [...], In Truth, or Verily, they render [...]: Inso­much that Theophy­lact, on Mat. v.18. Verily I say unto you, explains it by, Yea: [...]. And Vatabl. here renders it, Certè, Certè. Yea, made use of instead of an Asseveration; and by our own Interpreters transla­ted accordingly. See Mat. xi.9. Luke xii.5. Rev. i.7. xvi.7. And even where it is not so, yet the Discourse its self shews, that there is some­what more than a meer Affirmation designed by it; as might easily be made appear, in several Exam­ples, were it needful to in­sist upon it.

9. LET us add to this, that in the Stile of the Sacred Pen­men, the Repetition of any Word, generally Denotes somewhat of a [Page 84] A plain Instance of which we have in 2 Kings x.15. where when Jehu ask'd Je­honadab whether his heart were truly with him; he answer'd, [...], It is, and It is. And to this both the Chaldee and Syriac Versions hold; expressing the Repe­tition; Tho' we, with the Greek and Latin, neglect it. And the design of this take from two persons, ve­ry well versed in those Languages; Duplica­tur est, says Munster, ad Majorem Rei Affirma­tionem. Geminatione verbi vehementius Af­firmat, says Vatablus; q. d. Proculdubio di­ligo te ex Animo. Vehemence designed by it. Hence it is that our Saviour does not only com­monly make use of the Asseveration before men­tion'd; but when he would imprint what he said, in a more particular manner, upon Mens minds, and engage them to a more serious Consideration of it; Doubles it too; Verily, Ve­rily, I say unto you. And from all which put toge­ther, we may, I think, very safely conclude, That we also, after the Example of our Blessed Master, may not only with great plain­ness and earnestness Affirm the Truth of what we speak; but may, if need be, add some such Assevera­tion to it, as he was wont to do; and even fairly Interpret the very Words before us, to allow of it.

[Page 85]10. FROM what has been said, it appears; Either that such Asseverations as those I have now been speaking of, do expresly fall within the Design of the present Text, (and that some have thought to be the more probable;) Or most certainly, See Clem. Alex. Strom. lib. vij. Where shewing that his [...], or Perfect Chri­stian, ought not to Swear, he thus shews (from the present Text) how he should Behave himself: [...]. Pag. 729. B. are not repug­nant to it. But now, 4thly: and to advance yet one step higher: What shall we say to another sort of Confirmation, frequently made use of heretofore, and not uncommon with us at this day; whereby to convince Men of the Truth of what we say; and that is, by Pledging (as it were) somewhat which is very valuable to us, for the certainty of it.

11. THIS is that kind of Con­firmation, which, as distinguished from the fore-going, is usually cal­led See Saun­ders, de Ju­ram. Oblig. Prael. v. §. 4. Obtestation: And it differs [Page 86] from an Oath in this; That an Oath has always a respect to God, and either expresly, or by constru­ction, denotes an Appeal to Him for the [...]ruth of what we utter: Whereas, in the Way I am now speaking of, we only interpose the Authority of somewhat, which is either Evidently Certain, or Appa­rently Dear to Us; to bespeak our Sincerity in what we Deliver un­der the Caution of it.

12. SUCH a Ratification as this is that which we meet with so commonly in the Old Testament, 1 Sam. i.26. — xvii.55. As thy Soul liveth. And it has been thought by some, that Joseph really did no more than this, when he seem'd to Vid. Saunders: de Jur. Oblig. Prael. v. §. 7. Of which O­pinion also was St. Basil, in Psal. 14. Swear to his Brethren, by the Life of Pharaoh, Gen. xlii.15. And as for the New Testa­ment; See below. What if that Form of Speech made use of by St. Paul, 1 Cor. xv.31. and [Page 87] which some, as we have seen, will have to be an Oath, was indeed no more than an Obtestation: I Protest By your Rejoicing which I have in Christ Jesus our LORD. At least I cannot but think, that Those Vid. Tertul. Apo­log. cap. 32. 'Tis true he there says expres­ly, Juramus— per sa­lutem; but then he af­terwards speaks more precisely▪ Pro magno Juramento id Habe­mus. And Athanasius, mentioning the Oath of Syrianus to Constan­tius the Emperor, says not that he Swore, but Confirm'd his Promise to the Alexandrians, [...], Apol. ad Constant. To. l. p. 689. But St. Basil is ex­press to this purpose, in Psal. xiv. To. I. [...], &c. p. 133. Primitive Christians, of whom Tertullian speaks, meant no more; who re­fused to Swear by the For­tune, or Genius, of their Em­perours; lest they should seem to Appeal to the Dei­ties of the Heathen: But yet freely gave Assurance of their Fidelity to them, by their Health and Safety, which (as he expresses it) was very dear to them; and equal, in their account, with the greatest Oath.

[Page 88]13. THAT such kind of Con­firmations as these, of the Truth of what we speak, may (upon occa­sion) not only Innocently, but Commendably, be made use of; for the better prevention of down-right Swearing, is, I think, not to be doubted: But yet I cannot tell, whether they may be reckon'd to fall within the direct allowance of the present Text, tho' they are cer­tainly So St. Ba­sil, loc. cit. who there­fore excu­ses St. Paul, as not con­tradicting our Savi­our Christ. consistent with the de­sign of it. And therefore, I do suppose that next to Formal-Swear­ing, these kind of Obtestations ought the most rarely, and with the greatest caution, to be made use of by us.

14. BUT if the Matter be weighty; and if it be needful to do somewhat more than ordinary to convince the Person with whom we discourse, of the Truth of what we speak: And if such a lesser Ra­tification of it, will prevent our re­curring to the last and highest, I [Page 89] mean, that of an Oath: I cannot see why we should not rather chuse to pledge our own Honesty or Truth; Or to corroborate what we say, by comparing the certainty of it, with somewhat of which there can be no doubt; such as our own, or his Life with whom we converse; ra­ther than accustom our selves to Call God to Witness in any Case, in which it may lie in our power to avoid it.

15. AND thus have I done with the several kinds of Confirma­tion of what we affirm, below the Degree of an Oath. I cannot tell whether it may be needful for me to take notice of yet another Me­thod, which has but too much ob­tain'd in the World, to the same purpose: And that is, 5thly, When to Assert the Truth of what they speak, Men flee to some Curse or Imprecation upon themselves, if they Prevaricate in it. But as every Oath does in its Nature imply an [Page 90] Appeal to the Justice of God, as well as to his Knowledge; and, by consequence, does inferr a Plutarch, [...]. Vol. I. p. 491. [...]. Tacit Imprecation of his Vengeance upon us, if we deal falsly with our Neigh­bour: So thus much we may be sure of, that were such Impreca­tions, otherwise, never so lawful, in order to this end; yet they ought not to be used at any time, or upon any occasion, in which we may not lawfully take an Oath. And there­fore that both out of Charity to our Selves, and out of Reverence to God's Judgments; we ought to lay aside the Practice of such Curses altogether: Seeing they can neither be ever made without Horrour; nor may be made in any Case, wherein we may not give our Oath, not only with an Equal Sa­tisfaction to our Neighbour, but with greater Decency and Confor­mity to the Principles of Christia­nity.

[Page 91]16. AND now, to lay toge­ther, in short, the several Rules, by which we are to Govern our selves in our Communication with one another; according as I have hitherto been more largely stating of them to you.

17. IF what we say be a Mat­ter of meer indifference; so that it is of no great consequence, either to our selves, or any other, whe­ther we are believed or no: In that Case it may suffice * barely to re­late what we know of it; without troubling our selves, by any of the Ways I have now been speak­ing of, to give any farther Confir­mation to it.

18. IF our Discourse be of such a nature, that it may concern our Neighbour to give credit to it; or it may, perhaps, upon our own ac­count, be convenient that he should do so: We may then confirm ▪ the Truth of what we assert, either by a * repeated Assurance of it; or, if [Page 92] that will not suffice, by adding such an * Asseveration as may shew that we speak very seriously, and with a well-grounded Confidence of what we say: such as Verily, or Indeed, or In-Truth you may Believe me; or by some other Expressions of the like nature.

19. IF this does not yet satis­fie the Mind of our Neighbour, and the Subject of our Discourse be so important as to demand a still higher Conviction of the Truth of it; then, Thirdly, I conceive we may proceed to a yet higher and more forcible confirmation of what we say, by that more weighty kind of Assurance, which, if not comprehended under the Expres­sions of the present Passage, is yet certainly within the Reason, and may be built upon the Grounds of it. Such are those * Obtestations so usual among our selves, Vpon my Word; If I am Alive; As I am an Honest Man, and the like. And [Page 93] such was that of St. Paul hereto­fore, 2 Cor. xi.10. As the Truth of Christ is in Me. Only as these are still greater Corroborations of the Truth of what we speak than the Other; so ought they to be used more seldom, and with greater care, and upon more weighty occasions; when 'tis very highly expedient that we should be believed in what we say.

20. AND here we must stop in our Communication with one ano­ther. For the next Degree of Assu­rance, above this, is an Oath: And that I have already shewn you, must very rarely be made use of; indeed never but when we either cannot, by any means, avoid it, or the Matter is such that we ought not to decline it.

21. WHICH being thus re­solved,[For what­soever is more than these co­meth of E­vil.] in answer to the first thing I proposed to consider; Let us go on, in the next place, to see, what the Import of that Motive is which [Page 94] our Saviour here proposes to us, to engage us to keep within these Bounds, in our common Affairs with one another; and that is, That whatsoever is more than these cometh of Evil.

22. IT has been doubted by Some whether what we render Cometh of Evil, might not more properly have been translated, So Casta­lio: Epis­copius, &c. Co­meth of the Evil-One. But as the Original is certainly capable of ei­ther of these Senses; so the Asser­tion of our Saviour will hold good in both of them: The Custom of Vain-Swearing being altogether wick­ed and unreasonable; and not only proceeding from an Evil Principle, but in its nature, tending to an Evil End too; and upon all these Accounts Coming from the EVIL ONE.

23. AND First; Whatsoever is more than these Cometh of Evil. And that whether we respect * Ou [...] Selves, or * Others; * The Custom o [...] [Page 95] Making, or the * Cause of Requiring an Oath, for the Confirmation of what we say.

24. IF we consider the Grounds of Common-Swearing with respect to * Our-Selves: It must proceed either from an * Evil-Custom, or from an * Evil-Principle; and upon both those Accounts, be ut­terly Wicked and Vnjustifiable.

25. FOR (1st:) As to the * Custom of such Swearing; We know that every Sin is by so much the more hainous in its self, and more dangerous to our Souls; by how much the Habit of it is the more deeply rooted in us. Insomuch that it is from this that a Man takes his Denomination; and is look'd upon to be either a Good, or a Bad Man, according as the Common Practice of his Life bespeaks him to be.

26. THE Best Christian may be tempted, and fall into Sin; and sometimes do that which he ought not to do. But yet whilst this is [Page 96] not his Custom; whilst the General Bent not only of his Desires, and Endeavours, but of his Actions, and Conversation too, lie towards his Duty; neither will God exact every such Sin of him, nor ought Men to censure him too severely for them. For this is the Misfor­tune of our Present State, and while we are in this World, will always be so;Jam. iii.2. that in Many Things we shall Offend All.

27. BUT when once any Sin becomes habitual, and Men make a common, or rather a constant, Pra­ctice of it: the very custom of it renders such a Sin both unpardon­able by God, and justly censurable by all good Men.

28. SO that supposing then that Common and Vain-Swearing are sin­ful; as both our Saviour here war­rants us, and I have before shewn, we ought to account it: The Custom of such Swearing must be yet more Evil; and the Sin not [Page 97] the less, but the greater for proceed­ing from it.

29. BUT indeed before Men can arrive to such a Custom, there must be in them some Evil Prin­ciple or other to give Birth to it: And such Swearing must, upon this account also, Come of Evil, that it must be derived from some Source that most certainly is so.

30. FOR since such Swearing is not only plainly Forbidden in the Gospel, but is withal, in its own nature, so Indecent, and Vnfit­ting; that 'tis impossible for any Man who has either any true Value for God, or has ever seriously con­sider'd the Meaning of an Oath, to approve of it: Certain it is, that that Man must be either very neg­ligent of Himself, and very unsen­sible of his Duty; or he must be be­come altogether wicked and pro­fane, who allows himself in the customary practice of it. And from which soever of all these Principles [Page 98] his Swearing does proceed, what our Saviour here tells us of it will still remain true, That it Cometh of Evil.

31. NOR will this Usage be found to fall any less under the same Character, if we shall consider it with respect to those who require such Oaths of Others, and prompt Men on to the Practice of them.

32. See Chap. II. §. 18. Add. Isidor. Pelusiot. E­pist. 155. Lib. I. FOR since to encourage another to Sin, but much more to require what is Evil of him, must be highly criminal; as being not only contrary to the Duty which we owe to God, but also to that Charity which we ought to have for our Neighbour's Soul: Certain it is, that no one who looks upon it to be unlawful to Swear vainly can, without Sin, allow, much les [...] encourage and oblige another so to do. And therefore it must remain that upon this Account also, as well as upon those I have already men­tioned, this Practice must be con­fessed to Come of Evil.

[Page 99]33. BUT, indeed, were it not for the Evil, that is to say, the Wickedness of Men; there would be neither any Need of Swearing at all, nor any Temptation to it. And this will yet more Verifie our Sa­viour's Assertion; and shew that the very Ground and Foundation not only of False and Vain-Swear­ing, but of all Swearing whatsoever, Cometh of Evil.

34. NOW that I thus make out. The only Solid Reason that can be given why Men should ever Swear at all, is upon the ac­count of its Usefulness, or rather Necessity, for the Confirmation of what they say. But now were it not for the Corruption of our Na­ture, and that Falseness and Insin­cerity, which so much abounds in the World; and for those Jealou­sies and Suspicions, which Men have entertain'd of one another upon the account of it; Where would be the Need of any such Confirmation? [Page 100] Were there no such thing as Ma­lice, or Envy; Interest, or Design; Covetousness, or Injustice; Lying, or Dissimulation, known among us. But, on the contrary, every one was Honest and Ingenuous; and might securely be trusted by his Neighbour, as such. In short, were our Condition so happy, that Men reckon'd their Word, as Sacred as their Oath; And would be as care­ful of what they Said, as of what they Swore?

35. BUT because, God knows, the Case is much otherwise with us; and Men are so full of Tricks and Cheats, are so Subtle and De­ceitful, so Vain and Vnconstant, that we know not where to have them, or when to rely upon them; and it is hard to find out any Bond that is sufficient to assure us that they act sincerely; therefore it has been found necessary to recur to this Obligation: That if there be any Fear of God, or any Sense of [Page 101] Goodness remaining to them, they may by this means, at least, be en­gaged to deal uprightly; and not presume to Call God to Witness, but when they are resolved to Speak and Act, as they ought to do.

36. AND now when such is the Ground of our Appealing to God at all; when 'tis the Wicked­ness and Falseness of Mankind that has given occasion to the Vse of an Oath; and without which there would never have been any need of it: Well may our Saviour give this for his Reason why all Ho­nest and Good Men should decline Swearing, as much as they can, That it cometh of Evil; that is, was found out as a Remedy to the Evil of our Natures, and to Secure the Truth of False and Insincere Men. See this Considera­tion urged by Phot. Epist. I. p. 34. And St. Basil thus uses the same Argument: [...]. In Psal. xiv. To. I. p. 133. D. For sure a better, or more sen­sible [Page 102] Motive cannot be offer'd to engage such Persons to abstain from it, than this; that 'tis an Affront to their Honesty, a Scandal upon their Integrity: At least that it is a Tie which was never intended for Men of their Character; nor can be allow'd by them, without seeming to own, that they are not so faithful and ingenuous as they would be thought to be.

37. BUT, Secondly: As the Practice of Swearing, especially in our Common Dealing, and Conver­sation with one another, howso­ever it be consider'd, Cometh of E­vil; so, to complete the Iniquity of it, will it be found to Tend also unto Evil: And upon that Ac­count, as well as upon those al­ready mention'd, to come from the Evil One. And that especial­ly in these (3.) Respects: As it is apt,

• [Page 103](1.) To give an Evil Example to Others.
• (2.) To take off from the Reve­rence of an Oath; and from that Due Regard which ought to be had to it. And,
• (3.) In the Consequence there­of, to lead Men into a General Profaness; into an Vnconcern­edness for, if not into a Con­tempt of, whatsoever is Sa­cred.

38. AND (1st.) The Common Practice of Swearing, Tendeth to Evil; Inasmuch as it is Apt to give an Ill Example to Others.

For tho' this be a Sin which has neither any Pleasure, nor Profit, to recommend it; nor should Men therefore, one would think, be apt to be tempted to it: Yet alas! Experience shews us, that even Cu­stom [Page 104] its self is alone sufficient to propagate an Evil Practice; and to prompt Men to do that them­selves, which they see others do before them.

39. THIS is so just a Refle­ction, that it is, perhaps, the Only Account that can be given, How Men Come to Swear so Ordinarily, and upon such little Occasions, as they do: In such Cases, where there is neither any manner of need of an Oath for the confirmation of what they speak; nor have they, often times, any such design in it. But 'tis a fashionable way of Adorning, or rather of Profaning their Di­scourse; the Practice of it is become almost Epidemical: And they have, insensibly, accustomed their Tongues to it, till at last they neither know how to avoid it, nor are themselves sensible when they do it.

[Page 105]40. SO easily are Men brought to Profane the Name of God! And such a Mischievous Influence has the Practice of Common-Swearing, begun at first by a few Profligate Men, had, to spread a General Contempt of the Divine Majesty over the Face of the Earth; and to weaken One of the most Sacred Bonds of Truth and Fidelity, that was ever given to Mankind.

41. AND this brings me to the next Ill-Effect, which this Customary Swearing has had, in Con­sequence of the Foregoing: And that is,

(2dly.) To take off from the Reverence of an Oath, and from that due Regard which ought to be had to it.

42. THAT Perjury is a Sin both too lightly Consider'd, and too commonly Practis'd among Us; is too plainly seen, and has, [Page 106] I believe, been too sensibly felt likewise, by many of us, to suffer us to make any doubt of it. And how far the Prevalence of Common, and Vain-Swearing, may have con­tributed to this Evil, I shall leave it to every serious Christian to con­sider.

43. IN the mean time, thus much is evident; That an Oath, from being one of the most Sacred and Sure Bands of Faith between Man and Man, is now become of very little Benefit or Security to us. Men take them without fear, and too often without considering what they do: And when they have taken them, they many times shew as little Regard to them in their Pra­ctice, as they at first did Reverence in Approaching to Them.

44. AND, indeed, how should we expect that he who puts no Value upon an Oath in his Common Talk, should be much more Con­cern'd for it, only by the Addi­tion [Page 107] of a little more Solemnity to it? Or be afraid to Break his Pro­mise, or to Dissemble the Truth, which he Ratifies by an Appeal to God, when Imposed upon him; who has no Regard to Either, tho' he Swears to them an Hundred Times of his Own Accord. Alas! An Oath is only terrible to a Young Begin­ner: To him who Considers what it is; and who has the Fear of God's Knowledge and Justice, still Vigorous upon his Mind. But to him who Swears every Hour that he lives; who Trafficks with it, and could not tell how to carry on his Business without it: Who Swears with as little Concern as he Talks; and Values an Oath, no more than he does a Common Lie: What can we expect but that as such a One's Regard to this Sacred Tie is ve­ry small; so his Care to answer the End of it should be proportionably small too.

[Page 108]45. TO such a terrible Height of Wickedness is Common-Swearing apt to bring Men at the last. Nor does the Evil of it stop here; but,

(3dly) and lastly; From the Particular Contempt of an Oath, carries Men on, by Degrees, to a General Profaneness; to an Vnconcernedness for, if not a Neglect of, whatsoever is Sa­cred.

46. AND this is still but the Natural Progression of this Sin; and the Next Step to that I before men­tioned. For since the Honour of God, and his Power and Justice, are all despised, and that in a most outra­gious manner, by the Sin of Per­jury; so that a Man must have laid aside all Regard to These, before he can harden himself to the Practice of That: What should hinder him who is become so great a Proficient in Wickedness as to be able to [Page 109] trample under foot the Honour, the Power, the Justice, and even the Vengeance of God too, in One Great Instance; from proceeding, if need be, to do it as readily in any O­ther?

47. THAT to Swear is not on­ly truly an Act of Religion, but one of the most Solemn Acts of it; and most apt to stir up in our Minds a Fear of God, and Reverence of his Name, is not to be deny'd;

48. THAT to do this Light­ly, and Vnadvisedly; but especially to do it Falsly; only to carry on our Own Designs, or to promote our Own Interests, at the Expence of God's Glory: must be not only horridly to profane the Sacredness of an Oath, but to flee directly in the Face of God, and to bid defiance to Damnation; the necessary Impor­tance of an Oath, will not suffer us to doubt.

49. NOW when once Men are become so deeply rooted in Impie­ty [Page 110] as to be able to do this, what is there left to restrain them from a General State of Profaneness and Ir­religion? It is but proceeding upon the same Principles, and doing that in the Other Instances of Religion, which they do in This: And why they should not do so, if ever their Passions or their Interests should prompt them to it, I cannot see; and we need not question but that they will go on accordingly.

50. IF therefore we have any Regard to God's Glory; if any Con­cern for our Own Souls; let both these perswade us not to allow our selves in a Practice so offensive to the one, so dangerous to the other.

51. LET those despise the San­ctity of an Oath, and Prostitute it to a Common and Profane Vsage; who know not how Sacred a Thing it is, and how dangerous to in­dulge the Customary Practice of it. But let it suffice us to take that liberty which our blessed Lord has [Page 111] left to us, not only as the most safe; but as (in the General Af­fairs of Life,) sufficient too. And let us so much the rather content our selves with it, by how much the more plainly it appears from all those Considerations I have now been offering to you, That whatso­ever is More than That, Cometh of Evil.

CHAP. V. Wherein an Enquiry is made into the Causes Both of that Com­mon, and False-Swearing, which so much Abounds in the World: And some Directions are Offer'd for the better Pre­vention of Both of Them.

1. I HAVE now done with our Saviour's Discourse, re­lating to the Point of Swearing; and might with that, have rea­sonably enough concluded my Re­flections upon This Subject. But be­cause there are some things which I could not so well refer to any of those Heads I have before treated of; which yet, I conceive, may usefully be observed by us upon [Page 113] this Occasion: I shall chuse rather to put them together, a little out of place, than wholly to pass them by.

2. NOW the Summ of what I would farther propose, for finish­ing of this whole Subject, may be Reduced to these two General Heads:

I^st. I will consider, How it comes to pass, that Men are so For­ward to Swear, almost upon Every Occasion; and too of­ten Venture, even to Forswear themselves.

And having given such an Account as may be necessary of this Matter, I will go on,

II^dly, To Offer some particular Directions, for the better Cor­rection and Prevention of Both those Evils.

[Page 114]3. AND, 1^st. Let us consider, How it comes to pass, that after all our Saviour has said to the contrary; yet we see Men, nevertheless, not only so Forward to Swear, almost upon every Occasion; but too often Venturing even to Forswear Themselves.

4. IN the Prosecution of which Enquiry, it is not my Intention to make any laborious Search into the Causes of that Common-Swearing which has so Vniversally, almost, Ob­tain'd in the World; and makes up a Great part of Mens Ordinary Discourse with one another. For tho' that be, without Controver­sie, a very Grievous Sin, yet is it withal a very Vnaccountable One too. A Sin which Men commit to Serve no End; to Gratifie no Lust; to Carry on no Business by. With­out Profit; without Pleasure; I [Page 115] had almost said, and without Temptation too. In short; A Sin by which they Dishonour God, and Ruine their own Souls, to no pur­pose: but do the Work of the Devil, without that Common-En­couragement which, in most other Cases, he allows wicked Men, to reward their doing of it. So that for ought I know, the Best Account that can be given, why Men ever fall into this Sin at all, is; That they have slipp'd into the Habit of it, they know not how: and Cu­stom has made it a Fashionable Vice. They look upon it as a Modish Way of Discourse; and think it would bring an Imputation upon their Breeding, if they should altogether Forbear it: And render their Con­versation Flat, and Insipid; for want of that Profaneness, which indeed is, many times, the only thing that is remarkable in it.

[Page 116]5. BUT this is not that Swear­ing I am now concern'd for: Nor do we find that our Saviour has had any regard for such Sinners as these. If Men will run into Evil Habits without Need, it is but fit­ting they should Perish without Pity: And not expect to be argued out of a Vice, which is so far from having any Shew of Reason to Ju­stifie it; that it has not so much as any Temptation, that may serve to make an Excuse for it. The Swear­ing, I am now speaking of, is of another nature, and practised by a better sort of Men. By such as acknowledge the Obligation, tho' they do not sufficiently consider the Sacredness of an Oath: And for that reason allow themselves, on every little Occasion, to flee to the Use of it; as long as they do but take care not to confirm any thing, but what is true, by it. And whence it comes to pass, that so many, even among the higher rank of Chri­stians, [Page 117] are yet thus forward to Swear; is the first thing I proposed to En­quire.

6. AND here (1st.) It may be consider'd, that every one, who has any sense of Probity remaining in him, desires to be Believed; espe­cially in what he seriously Affirms or Denies: And cannot but think it very hard to be suspected of any Falseness and Vntruth in his Di­scourse. Besides that, often times, it may be of Concern to him that he should be Believed: And to leave his Veracity in doubt, may prove not only to his Disgrace, but to his Damage also.

7. NOW Interest and Reputa­tion, are Two of the Dearest Things in the World to most Men; and the Love of which they can the most hardly overcome. And there­fore when these shall prompt a Man rather to confirm the truth of what he speaks with an Oath, than to run the hazard of suffering in one, [Page 118] or, it may be, in both of them; there had need be a deep sense of Religion, and a very awful dread of an Oath indeed, rooted in a Man's Heart, to keep him from so doing.

8. LET us add to this, (2dly) That unreasonable Jealousie which abounds in Mankind towards each other; and moves them upon the least appearance of Reason; nay, and often-times without any; to suspect one another. Hence it is that if a Matter be but of never so little importance; if it be for a Man's ad­vantage, or disadvantage; for his pleasure, or trouble, to be thorough­ly convinced of it: It is seldom known that they will be satisfied with the bare Word of him who re­ports it unto them; or with any thing less, than his Swearing to the Truth of what he says. And if, out of Conscience to his Duty, and being unwilling to break in upon the Sacredness of an Oath, he should [Page 119] chance to refuse so to do; it is great odds but he shall be urged and pro­voked to it: And hardly avoid the censure of speaking falsly from those, who having no respect for an Oath themselves, will not easily be per­swaded that another should have any higher regard to it; or refuse to Swear upon any other account than this, that he is conscious to himself that what he says is false; and therefore he dares not Swear to the Truth of it. And ma­ny there are, even among the bet­ter sort of Men, who by this means are betray'd into an undue Usage of an Oath: And chuse rather to Swear, when otherwise they would not do it, than to bear the Reproa­ches of those to whom they speak, by a peremptory refusal of it.

9. AGAIN (3dly) To Men who have either no true sense at all of Religion upon their Minds; or have not sufficiently consider'd the Nature of an Oath, and convinced [Page 120] themselves thereby how much the Honour of God is concern'd in our using of it; and how cautious we, therefore, ought to be, upon what Occasions we do Swear: The custo­mary forwardness which we com­plain of in most Men to recur to this way of confirming what they say, may be, and (I believe) has been, a great inducement, to the over-easie practice of it.

10. THERE are few Chri­stians so ignorant as not to know, that Perjury is a very hainous Sin, and such as may not be commit­ted, without the Peril of Salva­tion. But yet there may be many who are still to learn, that to Swear upon a small occasion, tho' a Man swears nothing but the truth, is of its self criminal; and, as such, for­bidden in the Gospel. Now such Persons as these, being sensible how usual it is for Men to do this, look no farther; but follow on as they see others go before them; [Page 121] nor feel any Remorse of Conscience for doing that, which they never understood had any great harm in it.

11. AND that which may possibly have contributed to con­firm them in this practice is; that they see themselves call'd upon to Swear, so very often, not only in their own Private Concerns, but even by Publick Authority. For since Charity, as well as Duty, ob­liges us to think that nothing is done by that but upon the most mature deliberation; and we know how great a number of wise and good Men must concur to the ma­king of a Law with us; whose Wis­dom we cannot, and whose Piety we ought not to doubt of: It is but reasonable to conclude, that they had certainly a due Regard to the Honour of God in all their Con­stitutions; and would never re­quire us to Swear on any occa­sion, in which they esteem'd it ei­ther [Page 122] unlawful, or unseemly for us to do it.

12. HOW far such Reasoning as this may have disposed some un­wary Persons to Swear more fre­quently, and upon lesser occasions than they ought to do, I cannot tell: But I think it may deserve to be consider'd, Whether the Multitude of Cases wherein not our Laws only, but those of all other Countries, do oblige, or, at least, allow Men to Swear; may not have somewhat contributed to that for­wardness of doing it, which we see and complain of in them, upon o­ther occasions: And have disposed them to be more ready, than they ought to be, to recur to an Oath in such Cases, wherein there is nei­ther any Command of Man, nor any Excuse before God, for their doing of it.

13. I SHALL offer but one Account more of this Unwarran­table Readiness of Men to Swear; [Page 123] And that is (4thly) From the Re­fusal which some, of late, have made of All Swearing whatsoever: And in opposition to whose Errour, some may possibly have been so unwary as to run into the contrary Extreme; and to have concluded, that so far is it from being unlawful to Swear in any Case, that, rather, there is none so small in which they may not freely do it.

14. IT is the Infirmity of ma­ny, of more Warmth than Judg­ment, that they are always in Ex­tremes: And think the only way to secure themselves from Error, is to fly as far from it as they can. Not considering that there may be as little Reason in one Extreme, as in another; and that, according to the old Remark, Truth, as well as Vertue, is seldom found in ei­ther.

15. THUS some out of an o­ver-eager Opposition to Popery, have cast off Episcopacy; and for [Page 122] [...] [Page 123] [...] [Page 124] fear of Superstition, would have all Decency thrown out of the Church. And I verily believe we had not seen at this day so much Profane­ness and Irreligion among us, had not the detestation of some Mens Hypocritical Pretences to Godliness, first prompted on others to fly out into a Loosness of Living, and from thence into a Neglect of every thing that is Sacred. And how far this Vice of Common-Swearing may have gotten Grounds by the same Means, and have been improved too a­mong the rest; I shall leave it to those who have consider'd, from what Time it has begun more espe­cially to prevail among us, to deter­mine.

16. SUCH therefore may, I suppose, have been the Causes of that Readiness which we find in Men to Swear, even upon the most common, and unjustifiable Occasions. But now, as for the other Sin pro­posed, that of Perjury; I can scarce­ly [Page 125] tell to what Cause to ascribe the little Concern which many shew of falling into that; because, in­deed, I can scarcely tell what Cause should be sufficient to harden their Consciences against it.

17. THAT the Frequency of Swearing, and the little Occasions on which Men sometimes allow themselves in the Practice of it, may have very much taken off from their Reverence of an Oath, I can easily believe; and by that means have disposed them to Swear more carelesly, and with lesser consideration than they ought to do.

18. THAT by their often and careless Swearing, they may proba­bly sometimes have incurr'd the Guilt of Perjury, unawares; and by that means have been unhappi­ly made acquainted with it; I do not doubt.

19. BUT yet still, to Swear falsly, where a Man knows what he does; and deliberately Designs so to [Page 126] do; this adds so much not only to Common-Swearing, but even to an Vnwilling Perjury also; that a Man ought to become a great Pro­ficient in Wickedness, before he can bring his Mind to it.

20. THIS therefore is a Sin which I can ascribe to no other Cause than that of a Profane Heart, and a Hardned Conscience. Whether it be that a Man falls into it through an absolute Infidelity; or that by a long, habitual Continuance in Sin, he is at last become depri­ved of God's Grace, and is given up to be led Captive by Satan at his Will. For otherwise, Perjury is a Crime of so detestable a Nature, and which has so much of the false­ness of the Devil in it; that were there but any Spark of Piety re­maining in the Soul, it were im­possible a Man should ever be per­swaded to commit it: Or having once committed it, should be able to endure his own Torments; much [Page 127] less should ever return to the Com­mission of it again.

21. I SHALL therefore seek no farther for the Cause of this Sin; but shall confidently conclude, that the Habit of it can proceed from nothing less than an Vtter Dereli­ction of God, and an Extinction of All Sense of Good and Evil in the Soul.

22. WHICH being thus re­solved; Let us now go on,

II^dly, To Consider, What Di­rections may be offer'd for the Correction of these Great E­vils.

23. AND, 1^st: For what con­cerns the Point of Perjury; As I have now shewn, that a Man must be arrived to an Extraordinary Pitch of Wickedness, before he can allow himself in the commission of it; so I know no way there is to draw Men off from that, but only [Page 128] to awaken their Consciences, if it may be, to a serious Consideration of their Sins; and by that Means to bring them to a sincere Conversion from them.

24. INDEED could even Charity its self warrant us to think, that it were possible for Men to be so far deluded, as not to know False-Swearing, I do not say to be a Sin, but to be a most hainous and damnable Offence; such a Sin for which God has no Pity; and it may almost be question'd whether he will afford Men his Grace for Repentance of it; there might then be also some hope, that by a better Information of their Judgments, as to this Matter, they might per­haps be reclaimed from it.

25. BUT when such is the Notoriousness of this Crime, that 'tis impossible any one should fall into it without knowing that he does at the same time Defie God, and make a Mock of Damnation; we [Page 129] must conclude that 'tis in vain to hope by any particular Applications to Correct this Evil: And that we must resolve either to reduce such a Person to a general sense of Piety and Vertue; or to leave him in the guilt of this, as well as under the power of his other sins.

26. AND this, I say, as to what concerns the Point of Moral Conviction and Perswasion. For, o­therwise, one Method there is, and 'tis the only one I can imagine, by which a stop may be put to the Practice of this, without medling with a Man's other Sins; And that is, by a strict Execution of Humane Justice upon him: And which out of Charity to our Neighbour's Soul, as well as out of Duty to God, and with Regard to the Publick Wel­fare; it is great pity but all Ma­gistrates should, with all possible Vigour and Severity, do.

27. HOW much the Welfare of Mankind is concern'd in the [Page 130] Suppression of False-Swearing, I need not say: And what Provision our Own See the Stat. V. E­liz. ch. 9. Laws have made for the better effecting of it, cannot be unknown to those who are in­trusted with the Administration of them, and who are especially concern'd to take notice of it. Let me only beg leave earnestly to Re­commend it to all such, so far to consider the great Trust which is Reposed in them; and what an In­terest every honest Member of the Common-wealth has to demand their Care in this, more than in any o­ther Sin committed to their Cen­sure; as not to admit of any Ex­cuses, nor to shew any Favour, to such Malefactors: Who if, by this means, they shall be brought to a true Sense of their Sin, and to Re­pentance for it; will then think themselves Gainers by their Pro­secution: And if they shall not, I am sure cannot, by our Laws, be too severely punish'd for it.

[Page 131]28. BUT, 2dly: As for the other sort of Swearing forbidden by our Saviour, yet too easily Indul­ged by many Christians: Whe­ther it be that of their Common Discourse, where there is no Need at all of it; Or in the Prosecution of their Ordinary Affairs, in which there is no Sufficient Occasion for it: Many are the Directions that may be offer'd for the Prevention of such a Practice, proportionable to the several Principles upon which Men may be prompted to allow them­selves in the Vse of it.

29. FOR (1st.) Should they chance to go on in such Swearing, for want of being Convinced of the Danger and Vnreasonableness of it; The surest Way, in this Case, to draw them off from their Pra­ctice of it, will be to shew them how expresly it has been Forbidden by our Saviour? What an Affront it puts upon the Majesty of God? And how Indecent a Thing it is, [Page 132] (were there nothing else to be said against it) to Call the Great Lord of Heaven and Earth to Witness, on such Silly and Trivial Occasions, as such Persons cannot but acknow­ledge, they very often do.

30. BUT (2dly.) Tho' possi­bly Men may know, in the Gene­ral, that thus to Swear is not con­venient; yet still they may neg­lect to take all that Care and Pains with themselves, that is necessary for the intire avoiding of it, because they are not sufficiently perswaded, how great the Sinfulness of it is. This is, I believe, the real Case with very many: And if so, then 'tis plain that here again the Best Way to draw them off from this Evil Custom, will be to Convince them of the mighty Danger and Malignity of it. To shew them, that thus to Swear, is not, as they may imagine, some light and ordinary Offence; nor will be pass'd over by God, as such. That to Swear, is to Appeal to God ▪ [Page 133] And if that be done without great care, and a suitable occasion for it, we shall put such an Affront upon Him, as we would be ashamed to put upon one of our Fellow Crea­tures, and would not endure that any should put upon our selves.

31. THESE and the like Con­siderations, if plainly urged, and seriously laid to Heart; can hardly fail of convincing any rational per­son of the sinfulness of this Practice. And having done that, they must, in the consequence of it, oblige him to Correct it too; if he be truly such an one as we now suppose him to be, viz. an honest and upright Christian.

32. BUT (3dly.) Should not this be the Case; but the Person who is engaged in this Evil Habit should be one who pursues this Swearing not so much out of any particular ignorance of, or unconcern­edness for, the Sacredness of an Oath; as out of a general levity of Mind and insensibility of his Duty: Then [Page 134] it will not be sufficient to argue with him, concerning the Nature and Importance of an Oath, and with what Care and Circumspection we ought to approach to the taking of it: But we must proceed with such a one in a more General Way; and bring him to Reverence an Oath, by teaching him to be more considerate; and to have a greater value for all the other Acts of Religion.

33. SUCH a Person as this, as he does not Prophane God's Name out of any particular dis-regard which he has for an Oath, more than for any other thing of the like nature, so neither must he be brought off from the doing of it, by any particular Considerations rela­ting to the Sacredness of an Oath; but must be perswaded, in the ge­neral, to become Serious and De­vout; to honour God, and to pay a due Respect to every thing that re­lates to him: And this will Com­pose his Thoughts, and Influence [Page 135] his Affections in all the Offices of Religion; and in this Particular a­mong the rest.

34. BUT now (4thly.) and to go yet higher: What if the Per­son who thus Swears, should not only be more careless and inconside­rate, than he ought to be, in the Bu­siness of Religion; but should, by Principle, be become a despiser of it? What if he be one who Believes not in any God at all; but Laughs at all our Talk either of a Provi­dence here, or of a Judgment hereaf­ter?

35. THO' in this Case, as in the foregoing, the best way to Re­claim such a one's Common Swearing would be to Convince him of his Errors; and, by so doing, to cut off the first Cause of this Irregularity: Yet till that shall be done, some­what, I think, may fairly be offer'd, upon his own Principles, to Re­strain this Vice, without medling with any of his others.

[Page 136]36. FOR, indeed, how foolish and ridiculous a thing must it be for such a one, (if he be in good earnest,) by Swearing, to Appeal to God, who professes to Believe None; or at least None that has any Con­cern for, or Knowledge of, what we do here Below? How absurd, for him to refer himself to the Censure of a Future Judgment, who would be thought not to own any State at all after this in which we now live; nor, by consequence, to revere any such Final Inquest.

37. OR if in all this he only acts a part; How base and dis-inge­nuous must he then shew himself to be; to offer an Oath for the confirma­tion of what he promises or asserts; Who neither believes any Obliga­tion to be thereby laid upon him to deal ever the more sincerely for it; Nor can have any design in Swear­ing, but only to impose upon the Credulity, and to ridicule the Reli­gion of his Neighbour?

[Page 137]38. WHETHER therefore Men acknowledge the Principles of Religion or no, yet certainly Com­mon Justice and Honesty; nay, or even Honour its self, (which with some Men is of greater Authority than both;) should make them a­shamed to Swear, in any Matter, for the Confirmation of the Truth of what they Speak: Because they know, in their own Hearts, that they do but impose thereby upon those with whom they deal by the shew of an Obligation; which, how great-soever it may be to others, yet to them is of no force; nor lays any restraint at all upon them. And, as for their Ordinary-Conversation; since to Swear in that, is to Prophane the Name of a God, whom other Men do believe in, tho' they them­selves do not; and which they can­not therefore but think must be ve­ry ungrateful and offensive to them: Methinks even Civility and Good-Manners should teach them to for­bear [Page 138] such Oaths, if not for the perpe­tual Contradiction which they there­by run into, as to their own Prin­ciples, yet at least for that Affront which they know they put upon other Mens.

39. THESE then are the Ways by which Men are to be drawn off from their Customary and Profane-Swearing, upon the Prin­ciples of Reason and Religion. There is yet (5thly.) Another Method, which the Care and Piety of our Laws has set before us, and which it is to be hoped shall now, at length, be made use of in order to this end; and that is, by a strict Exaction of that Penalty, which they have order'd to be inflicted upon such Offenders, for the restraining of their Profaness: And which how small soever it may seem to be, and in truth is, in comparison of the Sin of taking God's Name in vain; yet, being duly required, might go very far towards the prevention of it.

[Page 139]40. IT is true there was some­what of this kind See the Stat. of 21 Jac. I. ch. 20. long before at­tempted; and which one would have hoped should have kept this Sin from becoming so Common, or rather so Vniversal, as it is, among us. But alas! What can the best Laws do, if they are never put in Execution? And how little that Law has, of late Years, been either Pub­lish'd, or Executed, as it ought to have been; is a Reflection that may deserve the Consideration of many among us.

41. IN the mean time we all now know how that Ancient, and almost Antiquated Law, is not only Revived, but Improved too, in order to this End: And such Care taken, that if we would but heartily set our selves to it, I cannot but think we should soon put an end to a great part of that Prophane Swearing that has of late so scandalously prevail­ed among us.

42. AND to engage us so to do, give me leave to say but this [Page 140] one thing; that for any of us to neglect our Duty in this Particular; is, in effect, to consent to every such Act, as we refuse to bring to light. It is to abet the taking of God's Name in vain: And then let us fear lest we share in the Punishment, as we do partake in the Guilt of it.

43. BUT (6thly.) and to con­clude these Reflections: As it is certain that nothing has more con­tributed to the Practice both of False-Swearing, and of Common-Swearing, among us, than the Want of that due Reverence Men ought to have of an Oath; so I know no way more likely to reclaim Men from the Practice of both, than to Endeavour, as far as may be, to Restore the Use of an Oath to its just Veneration; and to bring Men, if it be possible, to a more Sacred Esteem of it. And in order thereunto, as it is certainly the Duty of Private Persons, ne­ver to Swear at all, but when some more than ordinary Occasion shall [Page 141] require their doing of it; so were it much to be wish'd, that the Ne­cessities of Government would per­mit, that an Oath should never be imposed upon, nor required of any, but upon some greater Exigence; to be sure, more seldom than now it is. And that when it is required, such Care should be taken in Admini­string of it, as to Raise in Mens Minds a serious Consideration of what they are about: At least that it should be so done, as not to prompt them to a Dis-esteem of it; through an over-hasty, and irreverent Dispensing of this great Obligation.

44. AND thus have I shewn, by what Means, if by any, not only Perjury, but Common and Profane-Swearing, may be most like to be Corrected and Suppress'd. And for Engagements to move every one of us to use our best Endeavour in the Accomplishment of so good and pro­fitable a Design; I shall only add thus much, to what I have already [Page 142] offer'd, in the Prosecution of this Subject; That if we have any Re­gard to God's Honour; If any Con­cern for our own Souls; If any Zeal for the Publick Good; All these call upon us to do, what in us lies, to reform both our selves, and others, as to this Matter.

45. THAT by Common and Cu­stomary, but especially by False-Swearing; God's Majesty is abused, and his Wrath and Vengeance very emi­nently provoked; the necessary rela­tion which every Oath has to him, sufficiently speaks.

46. THAT therefore by such Practices, Mens Souls must be great­ly endanger'd; both the Mal. iii.5. Zech. v.3, 4. Denun­tiations of God against such Offen­ders, and the Quality of the Sins themselves, effectually assure us. But especially by the Sin of Perjury; which, it may be, is of all others a Sin the most hard to be forgiven, be­cause it is the most hard for any one, according to the Principles of Chri­stianity, [Page 143] sufficiently to repent of it.

47. INDEED were a bare Conversion towards God, enough to wash away the Guilt of it; a Man might, by God's Grace, be brought to such a deep sense of his Sin, and to so hearty a Contrition for it, as to de­liver himself from the Danger of it. But if by our Perjury we should chance not only to have abused the Majesty of God, but to have ruined our Neighbour too: Should we have Robb'd him of his Estate, his Repu­tation, or even of his very Life its self; and in none of all which we can make him any tolerable Com­pensation: How can we ever hope that God will be reconciled to us; whilst we lie under such an utter Incapacity of ever making an amends to our Neighbour?

48. AND then, lastly; For the Interest which the Publick has in the Suppression of such Swearing; I have already shewn that Truth and Fide­lity, are the great Bases on which [Page 144] all Society is founded; and without which there could be no Peace, no Security, no Right or Property in the World. And therefore, whatsoever is in any wise apt to undermine these; (as Perjury directly does, and as Common-Swearing naturally tends to do;) ought to be avoided, and dis­couraged by all who either love their Own Welfare, or have any regard to the Publick Good.

I shall conclude this whole Di­scourse with that Exhortation of St. James, which I have so often referr'd to in it; James, v.12. Above all things, my Brethren, Swear not: Neither by Heaven, neither by the Earth; neither by Any Other Oath: But let your Yea, be Yea, and your Nay, Nay; lest ye fall into Condemnation.