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THOUGH I doubt not but that it is much more easy to make most Swear∣ers Proselytes than Converts, and a Task of less Difficulty to convince their Judgments, than to reform their Practice; yet that they may not have any colour to father upon Ignorance what is usually the Child of some much guiltier Pa∣rent,
it will be (possibly) no less useful than necessary, briefly to direct them to those Texts of Scri∣pture, where all those that ac∣knowledge God's Word, may find the Condemnation of that Vice.
First then, the Third Com∣mandment flatly forbids unneces∣sary Oaths, in terms that are rati∣fied by these words of our Re∣deemer, in St. Matthew's Gospel; Ye have heard what hath been said by* 1.1 them of old time, Thou shalt not for∣swear thy self, but shalt perform unto the Lord thy oaths: But I say unto you, Swear not at all; neither by heaven, for it is God's throne, nor by the earth, &c. And a little under, But* 1.2 let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil. The Sum of which Prohibition is thus repeated by St. James, towards the close of his
Catholick Epistle; But above all* 1.3 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 you fall into condemnation. And suitable to these clear Passages of both Testaments, the Wiseman characters a Sinner by him that sweareth; and para∣phraseth* 1.4 a Righteous man by him that feareth an oath. So in Hosea, Swearing has the Van of the most crying and provoking Sins, in that same dismal passage; By swearing,* 1.5 and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood: Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. And in ano∣ther Prophet we find this Threat
recorded; And every one that swear∣eth* 1.6 shall be cut off. Which Passages might easily be reinforced with others of the same nature, if I did not think these that are already al∣ledged, abundantly sufficient; where we pay not our Faith to the Number of the Texts, but to the Authority of the Inditer.
But alas! how much more easy is it to make men condemn their Sins, than to persuade them to for∣sake them? Certainly our Under∣standings are (usually) much ho∣nester than our Wills; it being far easier to reconcile mens Judg∣ments to the Truth, than their Practice to their Judgment. Cu∣stomary and unnecessary Swear∣ing (for that's the sole Enemy I undertake) is so confessedly un∣lawful, that they are ashamed to defend it, that blush not to pra∣ctice
it; and even they renounce it in their Opinions, that most che∣rish it in their Discourse. But methinks this knowledge of the ill they act, should make them apprehend that Menace of our Sa∣viour, which he threatens, He* 1.7 that knoweth his master's will, and doth it not, shall be beaten with many stripes: For stumbles are more par∣donable by Night than by day; and the knowledge of what we do, whilst it lends us direction, robs us of excuse; and if it do not impede, it aggravates our faults; since he that does what he con∣demns, condemns what he does. Upon which score our Blessed Sa∣viour said, That Tyre and Sidon* 1.8 should feel a milder Torment at the day of judgment, than those un∣grateful Towns Chorazin and Beth∣saida, where the light of his Do∣ctrine
had shone so clearly, and the Miracles of his Life had been so familiar. And accordingly, we may observe, That the De∣vils that had no Tempter to their Fall, have found no Pardon for it; but having sinn'd against so clear a light, are hopelesly reserv'd in chains of utter darkness, to endure hideous Torments unto all Eternity.
BUT that we may leave our Swearer as little Pretence as Reason for his Obstinacy, let us singly and orderly examine his Allegations, and tear off those Fig-leaves of Evasions and Excu∣ses the Devil teaches him to sow together, to hide his own Defor∣mity from himself.
Amongst these, the first Alle∣gation we are to remove, is this, That Swearing is indeed a Sin, but that (as Lot said of Zoar)* 1.9 it is but a little one, for were it of the blacker Dye, in what a sad condition were mankind, since the number of Swearers is not inferior to that of Men.
Answer. But certainly he that seriously considers whom the least sin offends, and what it merits; how Infinite a Justice, Majesty, and Goodness, it provokes, and how intolerable and immortal a Punishment is due unto it, will easily concede, That to believe any Sin otherwise than compara∣tively little, is in it self an Error absolutely great; for the most
dwarfish are to be called small, but in the sense that the Astronomers call the Earth a Point; for so in∣deed it is, compar'd to the Firma∣ment; but in it self considered, 'tis so vast, that the Spots and Shreds of it are both the Stage and the Subjects of the Ambition of Conquerors, and the Jars of Monarchs. And truly, since the least (unpardon'd) Sin is sufficient to damn us, methinks we should as little slight petty Faults, because there are fouler Crimes, as we do Pistols now there are Cannons used. But granting this Assertion to be true in the general, it will forfeit that Attribute in this Ap∣plication; for this Sin is one of those that are expresly and by* 1.10 name forbidden in the Ten Com∣mandments; where it is not only listed among, but has the Prece∣dency
of Murther, Theft, and of Adultery; being the sole Com∣mandment (save one) that has a Threat annexed to the Law; which in this passage is, For the Lord will not hold him guiltless that taketh his name in vain. In which last words, the great Lawgiver foreseeing men would be very re∣miss in the prosecution of a Fault, in which their want of Zealous Piety makes them not to be con∣cern'd, declares that he himself will take the Vindication of his Honour into his own hands, and inflict himself the Punishment of a Crime, that fears it but from Him. And then if those Tres∣passes be not severely dealt with, that are alone punishable by the Supreme Magistrate, let all con∣sider what a fearful thing it is to fall* 1.11 into the hands of the living God.
Which brings into my mind a pret∣ty Extravagancy that is reported of the Turkish Laws; which pu∣nish Blasphemy (as they call it) against Mahomet with inevitable Death, but enact no Penalty upon the like dishonour offer'd to God. Because Mahomet (say they) is not in a condition to vindicate himself; but God is ever able to revenge his own Affronts, and therefore they resign that care to Him. Who indeed many times has (in such cases) done it so soundly, and so much to the pur∣pose, that those sawcy Wretches have had cause to think it as poor a Privilege to have their Oaths out of the cognizance of the Laws of men, as thieving Beggars do to be exempted from the danger of the Beadle and the Stocks, be∣cause their Crimes are reserved for the Gallows.
But to resume our Proofs of the Sinfulness of Swearing: Ad∣mit the Guilt of Single Oaths were no less venial than is pre∣tended; yet certainly, when in most Swearers the frequency of swearing is so great, that one day may be guilty of more than a Thousand Oaths; (these Sins not growing single, as Apples or Cherries, but like Grapes by clu∣sters; the Swearer's Devil having a title to the name of the Gadarene* 1.12 Spirit, that, answering our Savi∣our, called himself Legion) their Multitude cannot but render them considerable: And he that re∣members that a Thousand Holes may as well sink a Ship, as some great Leaks, will conclude Oaths to be extremely dangerous, at least for their Number, tho they were not so for their Heinousness. Nor
are they only ruinous to the Per∣sons that use them, but have a de∣structive Influence upon that State that suffers them. For whether or no what the Prophet related once of Judah, Because of swearing, the land mourneth, be not a fulfilled* 1.13 Prophecy of England, I wish it were rather Charity than Partia∣lity to doubt. For tho the multi∣tude and variety of our Sins be so great, that 'tis a puzzling Task to determine to what particular Crimes our Calamities are due, yet certainly our Oaths are too considerable an accession to our sins, not to infuse a suitable pro∣portion of Gall and Wormwood into that bitter Cup (of Afflicti∣on) these gasping Kingdoms drink so deeply of; and whatso∣ever feather'd, I am confident our Oaths have strangely pointed
those fatal Arrows that destroy these Nations.
As for the supposal this Mistake is built on (the Involvedness of all men in the Guilt of Swearing) it is as weak as 'tis uncharitable; for (besides that to allow no bo∣dy an Innocence from swearing, is as much a Slander to mankind in its present condition, as it would be its Crime if the accusation were true) our Saviour gives us the World's Example rather for a Caution, than for Imitation: Where he tells us, That the Way to Hell is a Road, and throng'd* 1.14 with Numerous Travellers; but Heaven's Path is narrow, and the Gate that inlets to those Mansions of Bliss, as unfrequented as 'tis strait. Even Mahomet himself (in his discourse with the Jew Adia) having at the Last Day divided
Mankind into Threescore Troops, makes but Three of them Belie∣vers, and all the rest Reprobates. But certainly he whose Command this is, Thou shalt not follow a multi∣tude* 1.15 to do evil, will hardly take the Practice of that Multitude for a just dispensation of the Law of that God, who having command∣ed us to live by Good Precepts, will scarce accept it for an Excuse, that we have err'd by Bad Exam∣ples. 'Twould be a strange ab∣surdity in Physick, because a Pe∣stilence is more dispers'd and epi∣demical, to think it therefore the less dangerous; or to believe that the Multitude of stinking Carkas∣ses can lessen the Noisomness of the Stench. But as in Pious Duties the general Concurrence contri∣butes to the acceptation; so in Sins, the like Consent but hastens
on Revenge: It being with the guilty Kingdoms as with leaking Boats, where the Number of the Passengers but makes them sink more nimbly. And accordingly we read, that the Universality of the Sodomites Beastliness was so far* 1.16 from justifying each single sinner, that they were all consum'd with Fire from Heaven, for the sole want of Ten Righteous Persons. 'Tis for them only that think it no misery to burn in Hell with others, to fancy it no sin to swear with Company: But for the rest of men, let them take this from me, that Sins whose seeming Pettiness makes them less formidable, do oftentimes prove the most dange∣rous; and he that dares esteem any Sin small, may soon be brought to think none great.
Well, but objects the Swearer, I do not swear so often, and my Conscience by seldom accusing me of that Sin, assures me that I do but unfrequently commit it.
Answ. But sure in Vice, whose Essence consists in a repugnance to Mediocrity, every little is too much; and he that swears fewest Oaths, swears yet too many by the whole number that he swears. One Oath is too many by one, when one is enough to damn. And who would swallow Poyson, because obliged seldom to repeat his draught? To pass over this, that the same Considerations that contract the Number of your Oaths, do aggravate their Guilt, by arguing both a clearer know∣ledge
of the ill you act, and a more bridling power to restrain it. But alas! how seldom does the silence of his Conscience make for the Swearer? We know that Insensibility of Pain may as well proceed from the deadness and stupifi'dness of the part, as from a perfect and unmolested Health. In fighting, that is held a heavier blow, that (stunning) takes away the sense of Pain, than that which pains the Sense. Be∣ware your Tranquility resemble you not to the Toad, that feels not Poyson, because he is all Poy∣son; and resents no alteration from it, because 'tis natural to him. There are Legions of Swear∣ers, in whose mouths Custom swears undiscernedly; and who being tax'd with it, (and believe what they speak too) swear that
they are no Swearers, and thus commit the fault they would wipe off the imputation of. But wise Physicians hold it a fatal Symptom when Excrements are voided without the Patient's knowledge; and 'tis a sign that the Thief has haunted long, when the Mastiff forbears to bark at him. In such cases, Conscience, like oppress'd Subjects under an arm'd Tyrant, forbears Expostulations, not out of want of the causes of com∣plaint, but out of use of suffer∣ings. But certainly this Lethargy of Security is much more dange∣rous than the Feaver of a restless Conscience; since in the one, the smart soon drives us to the search of Physick, but the other is so far from addressing us to Reme∣dies, that it never lets us know we need them. In such still Con∣sciences,
as in the Sea, the smooth∣est Seas, the smoothest Calms fore∣run the rudest. Tempests: For Conscience, when long forc'd to play the Mute, turns to a Scold at last; being like o'erladen Mus∣kets, which whilst no Fire comes near them, can scarce be known from them that are not charg'd; but at the least Spark (of serious terror) that falls into the Touch∣hole, they will be sure to fly a∣bout our ears.
True; but (may you answer) there are others that swear as much as I, and oftner; why then are not they more reprehended for more frequent Faults?
Answ. To this I may reply in the terms of the Apostle, Am I
therefore your enemy because I tell you* 1.17 the truth? And add out of Solomon, That reproofs of instruction are the way* 1.18 of life. That poverty and shame shall be to the man that refuseth instruction, but he that regardeth reproof shall be honoured. And lastly, That he that being often reproved, hardneth his neck, shall suddenly be destroyed, and that without remedy, I know there are many Sauls, whose Choler flames against those Davids that endea∣vour their dispossession, tho they attempt the Cure even with Mu∣sick, I mean, the mildest and the gentlest way. But I must beg my Swearer to consider, That 'tis an Inspired Writer that assures me, There is a generation that are pure in* 1.19 their own eyes, and yet is not washed from their filthiness. Your Excuse is just as if in an Hospital a despe∣rate Patient should say to his Phy∣sician,
Why I can need no Phy∣sick, for there are others here as sick, and many more diseased than I.
To complain of being repre∣hended for Vice, is to complain that one is car'd for; like the fa∣vourite Child, that cries for ha∣ving the Knife taken away from him, when it is not from others, for whom we care not whether they cut themselves or no: Which is as if our Eyes had right to quar∣rel with us, for not enduring that dust there, we suffer in our Shoes. Certainly as we deserve not Praise for other mens Vertues, so can we not decline Censure by the alle∣gation of their faults. Take heed there be not places hot enough in Hell, tho others fry in more tor∣menting Flames; and remember, that as it is not Health to be not
altogether as sick as gasping peo∣ple, so it is but a very sorry good∣ness not to be as bad as the worst. How strangely are our Affections misplac'd! In transitory Goods, which he rates justliest that prizes least, we think we never have enough, if any body else has more; but in the Goods of the Mind, which cannot be over∣valued, we think our selves suffi∣ciently stor'd, if others enjoy less. We are discontented at another's Wealth, and proud of his Vices; and whereas his greater Poverty should exalt our Gratitude, and his greater Piety create our Emu∣lation, his Riches make us envious, and his Sinfulness secure.
Well, (may you reply) but I scorn to swear falsly; and what
know to be true, why may I not safely swear?
Answ. This weak Objection satisfies many Swearers, (so easi∣ly men believe what they desire) but with as little Reason as they swear with need: For that not False alone, but Rash and Unne∣cessary Oaths are forbidden, ap∣pears evidently by the expression made use of in the Third Com∣mandment; where Perjury is not alone condemn'd, but it is flatly written, Thou shalt not take the name of the Lord thy God in vain. Which if needless and customary Swear∣ing do not, 'twill be a strange Riddle to me what the Com∣mandment means to prohibit. But that this is the genuine Sense and Design of those words, is clear'd by these express ones of
our Saviour, (cited before in St. Matthew's Gospel) Ye have* 1.20 heard that it hath been said of old time, thou shalt not forswear thy self, but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all, neither by heaven, for it is God's throne, nor by the earth, &c. And to this sense the annex'd affirmative Pre∣cept expounds the negative Law; the word Communication in the for∣mer shewing the Interdict to be chiefly meant of Oaths employ'd in common Discourse and Con∣versation. Nay, God himself seems manifestly to determine all the Controversy, by that clear distinction express'd in a passage of Leviticus, whose words run thus, And ye shall not swear by my name* 1.21 falsly; neither shalt thou prophane the name of thy God: I am the Lord. And certainly if we must answer
at the Last Day, for every Idle Word, how much more will that Account be exacted of us for eve∣ry Idle Oath?
The Jews at this day, (as I learn'd whilst I lately convers'd with them at Amsterdam) have so profound a Reverence for that great Name of Jehovah (common∣ly called Nomen Tetragrammaton, and Ineffable, so frequently record∣ed in the Scriptures) that they hold it unlawful for Mortal Lips so much as to pronounce it: But tho I esteem this fancy suitable enough to the rest of the Extra∣vagancies of their Modern Te∣nents, yet certainly their Super∣stition will condemn our Irreve∣rence. I remember an Expositor observes upon the 6th. of Deutero∣nomy, and the 13th. verse, That the word there which signifies
Swear, is put in the Hebrew in the Passive Sense, to imply that our swearing ought to be a kind of ne∣cessitated act. And a Father tells us of one Clinias a Pythagorean, who being fin'd in a great Sum of Money which he might have esca∣ped with an Oath, chose rather to pay the Penalty impos'd, than not to pay unto God the Reve∣rence that he thought due unto his Name. Besides, he that makes no Conscience of swearing vain∣ly, will soon make but little of swearing falsly: For he that in a lower degree so voluntarily breaks God's Commandment for no∣thing, may soon be drawn to break it in a little higher degree for his Profit.
And tho many of our Gallants (doubtless in a pure Complement to the Devil) are pleased to con∣demn
the breach of this Com∣mandment, only when the sinner wants the excuse of an advantage by it; yet certainly he that uses to toss God's Sacred Name in his mouth without any Reverence, and employs it about every trifle, will easily be tempted not to care much what he does with it, nor to what use he puts it. And there∣fore holy David makes it a sym∣ptom of Hatred against God, when in a Psalm he says, Thine* 1.22 enemies take thy name in vain. These Considerations may clearly teach us what to think of those usual forms of speech, such as are, God forgive me, God help you; and the like of those customary Exclama∣tions, such as are, O God! O Je∣sus! and those others that are usu∣ally employ'd to proclaim our wonders, or supply the want of a
Complement, with an excess of Irreverence: For tho these unre∣garded Trespasses be in most per∣sons faults venial enough, as the effects rather of Ignorance and Heedlesness, than of Design; yet are they fashions of speaking, which besides that they are always needless, and often scandalous, do but inure our mouths to a very sawcy slighting of that Awful Name, which eternally to praise, shall be in Heaven both our Em∣ployment and our Happiness.
Nor will it avail the Oath∣monger to reply, But I do not take God's Name in vain; for I swear not by God, or by Christ, or other Oaths of the like nature, but only by the Creatures, as by this Light, by this Bread, by Hea∣ven,
and the like; and the Crea∣tures name I hope it is no sin to take in vain.
Answ. For sure if we will allow our Saviour to be the best Interpre∣ter of his Father's Command∣ments, he will teach us a very dif∣fering Lesson, in those (already* 1.23 twice alledged) words of St. Mat∣thew; for doubtless he that forbids to swear by Heaven, the noblest, or by Earth, the meanest Ingre∣dients of this vast Fabrick of the World, intended that Prohibition should reach all other Creatures; which is as clear as light, in the ensuing words of the 37th. verse of the same Chapter; where Christ's express Injunction is, But let your communication be yea, yea; nay, nay; for whatsoever is more than these, cometh of evil.
Besides, either by the thing you swear by, you mean God, or no; if the former, your Guilt is evident in the Breach of God's Commandment; and if the lat∣ter, remember what the Spirit says in Jeremy, How shall I pardon thee for* 1.24 this? Thy children have forsaken me, and sworn by them that are no gods. And in effect, 'tis questionable in Divinity, whether be the greater Sin, to swear falsly by the Crea∣tor, or with truth by the Crea∣tures; for as the former is an act of high Impiety, so is the latter of Idolatry: Because swearing by any thing being a part of Divine* 1.25 Worship, (as the Passages the Margin leads to, will evidence) implies in us an acknowledgment of some Divinity in the thing we swear by; which without Om∣niscience, is uncapable to discern
the inward Truth or Falshood of our Oaths; and without Omni∣potence, unable to reward the one, or punish the other. A con∣sideration so prevalent with many of the Primitive Martyrs, that they chose rather to expire in Tor∣ments, than swear by the Genius of the Emperor. Nor is an Oath only an Act or Species of Divine Worship, Isa. 48. 1. and 45. 23. but by a Synechdoche is taken for the whole Worship that men pay their Maker, in the 63d. Psalm, and the last, and in Jer. 4. 2.
Ally'd to this Plea, is theirs that will not flatly swear by God, but by certain fictitious terms and abbreviatures, as by Dod, &c. and by the like disguizing of them believe to justify their Oaths; as
if they cared not, so (like Saul to* 1.26 the Witch of Endor) they may go mask'd to Satan.
Ans. To these I shall only answer with the Apostle, Be not deceived,* 1.27 God is not mocked; since (as the same Apostle elsewhere says) He* 1.28 taketh the wise in their own craftiness. Well may this childish Evasion cheat our own Souls, but never him, who judgeth as well as he discerns Intents; and regards not so much the precise signification of your words, as what they are meant and understood for; which (in such cases) is usually an Oath, since the same credit is both given and expected upon these mongrel Oaths, that is paid to those they mean, but would not seem. These people bring into my mind the Bloody Persecutors of our first
Christians, who cloathed them in the skins of savage beasts, that it might seem no crime to worry them; for so these Hypocrites disguise God's Name, to give themselves the license to disho∣nour it.
'Tis a very pretty slight of these Gentlemen, to cozen the Devil to their own advantage, and to find out By-ways to Damnation, and descend to Hell by a pair of back∣stairs; and methinks argues a Cunning much about the size of his, that pleaded he was innocent of falsifying the King's Coin, be∣cause he had displac'd some Let∣ters in the Motto. But to Hell, as to Towns, these singular By-paths (tho less frequented) may lead directlier than the broad High∣ways: And to these Gentlemen, and those that rely upon the last
answer'd Objection, I shall at pre∣sent only recommend the serious pondering of that passage of the Wise-man in the Proverbs: All the* 1.29 ways of a man are clean in his own eyes, but the Lord weigheth the spirits.
It is a usual Excuse of some sort of Swearers, That they swear only some peculiar Oath, and that one kind of Oath cannot amount to such a Crime as the more scrupu∣lous pretend.
Answ. An Apology equally ex∣cusing with the Thief's that should alledg, that he commits all his Robberies upon the same Horse; and the Drunkard, that should offer to justify his beastliness, by affirming, that he never foxes himself, but with one sort of
Wine, or in such a peculiar un∣alter'd Bowl. Remember what an Apostle somewhere says of sin∣ning, Whosoever shall keep the whole* 1.30 law, and yet offend in one point, he is guilty of all. Just as a man that wounds a Buck in the Vitals, is truly and properly said to have kill'd the Deer, altho the Shaft reach'd but the Head or Heart, lea∣ving the Legs and other parts un∣touch'd. Thus in a Globe, tho there be numerous parts, yet he is guilty of breaking the whole Globe, that breaks it but within the Arctick Circle, tho near the Equator it have escap'd that vio∣lence; for wheresoe'er you break it, you break the Globe; its Es∣sence consisting in the entireness that is ruined by the fraction of any part. Sin, because natural to us, is so readily learnt by us,
that as in shooting, by practising to hit Wrens and silly Sparrows, we learn the art of killing Feldifares, Thrushes, and the other sort of Birds we never aimed at; so by committing some small sin, we learn, tho insensibly (and per∣haps undesignedly) to commit other and grosser kinds of sins.
One act may make us do dispo∣sitively, what Moses is recorded to have done literally (at the foot of* 1.31 Mount Sinai) break all the Ten Commandments at once; for sin∣gle disobediences, if presumptu∣ous, may have the power to exile that Fear of God, whose expulsion comprises in it the whole trade of sin, which (Conscience once de∣spised) is known without being learnt. If a reverence to the Commandment were that which did place limits to the variety of
your Oaths, it would not permit you the use of any one, but lay an equal restraint in relation to them all; since the sinfulness of swearing does consist, not in the diversity of our Oaths, but in their forbiddenness. But this Ex∣cuse it self is often wanting to ma∣ny of our Gallants, who not con∣tent with the received forms of dishonouring their Maker's name, do as much affect Novelty in their Oaths, as in the Fashion; and if they have a gift of singularity in swearing, are as proud of it, as of their Mistress's favour: Such peo∣ple are as Nice as Impious in their Oaths, they will never use any till it be stale and threadbare, but (ever like their Cloaths) leave them off before they have been worn long enough to grow old. But whilst they are thus industri∣ous
in the discovery of new ways of provoking their Creator, 'tis much to be feared, that they do but (if I may so speak) find out for themselves a Northwest Passage to Damnation.
But, continues the Swearer, if I swear not, I shall not be be∣lieved.
Answ. But ('tis replied again) Belief is better wanted, than pur∣chased at so dear a rate as sin; since he that parts with Heaven, makes over a bad bargain, tho* 1.32 the whole world were the accept∣ed Price. But alas! unless men will construe their disobediences for arguments of your obsequious∣ness, how unlikely is it, that (by believing you speak truth, because
you use to swear you do not lye) they should take your readiness to transgress one of God's Com∣mands, for a proof that you dare not break another.
How ridiculous would men esteem that Merchant, that should be confident to gain Credit a∣mongst Lenders, by giving Bond for every trivial Sum, for which others are trusted upon their bare word? For in Oaths (as in most other things) too constant a fre∣quency depreciates that authority which their rareness as well as na∣ture gives them: That not being held a sufficient Security for the belief of a doubted or important truth, that is lavish'd to authorise every trivial and impertinent as∣sertion; nor thought a convincing attestation of a questioned truth, that flows rather from a custom of
sinning, than design of confirm∣ing. No, no; he needs not many Oaths, that uses few; for to be known to make a Conscience of an Oath, will gain your words more credit than the swearing of a thousand; it being a visible and remarkable Judgment of the of∣fended. Deity upon Oaths, that their Number discredits that Truth it self would persuade.
Since then 'tis your habitude of swearing needlesly, that alone en∣gages you to a necessity (as you call it) of swearing to be belie∣ved, let your discontinuance re∣move that obligation Custom on∣ly has contracted; and believe me, that the most persuading asseveration of all, is so to live as not to need to swear. That so∣ciableness which you alledge to extenuate your fault, but aggra∣vates
the heinousness of the crime; by confessing Customary Oaths to be like jealous Tyrants, whom we cannot entertain, without gi∣ving admittance to their Retinue and their Guard, since in this Vice you acknowledge the act an en∣gagement to a repetition; and* 1.33 that Oaths which are the ultimate and highest Confirmations of Truth in their nature, must yet (by this fine Policy) themselves derive an Authority from their Multitude; which is very unne∣cessary where the Assertor is be∣lieved, and usually does but create distrusts where the Veracity is not credited.
Of kin to this is their Apology who plead, That if they do not swear, their words shall neither
be fear'd nor obey'd by their very Servants; mens ears being of late so accustomed unto Oaths, that they are necessary to make them think we are in earnest. This is the usual Objection of the French, amongst whom this Vice is grown so Epidemical (as of Blackness amongst the Ethiopians) its com∣monness has removed all the de∣formities they would otherwise find in it.
Answ. But sure there are ways enough to make your servants obey your Commands, without your breaking God's. Gravity and Severity, not using them to hear you swear, are courses like∣lier far than Oaths to reach that end: Which if they yet should fail of, they would turn this fan∣cied inconvenience into an advan∣tage
of necessitating you to the election of Religious Servants. Certainly, since the sole universa∣lity of Vice has drawn upon us this suppos'd necessity, a general and unanimous desertion of it must needs be the properest ex∣pedient for its removal. And, believe me, 'tis but an extravagant way of teaching our Inferiors to pay us their duties, to teach them to disobey the Commands of their Superiors by our own example, and to lead them the way to de∣spise the Injunctions of the most Ador'd Powers, to whom we confess to owe an exquisite Obe∣dience, upon the highest Conside∣rations.
But admitting (as the disper∣sedness of this Vice too often for∣ces us) the supposal of this Plea to be true, yet will the Inference
prove consequent? For by the same reason the Thief might ju∣stify the unreclaimedness in his Robberies, by alledging if he for∣sake that Trade, his Purse must soon grow empty: Or the Buona Roba excuse her Prostitutions, by saying, That unless she continue her former Profession of Wanton∣ness, she shall no more be present∣ed with New Gowns, and Linnen richly lac'd, nor be able any lon∣ger to maintain her wonted Riots; her Conversion (by forbidding her to be the Cherisher of her Gal∣lants loose Excesses) depriving her of the only fewel of her Bra∣very. Upon how few could we with justice press Religious Du∣ties, if such petty Inconveniences attending their performance, were a warrantable dispensation or dis∣engagement from it? Surely he
that requires that we should pull* 1.34 out our right eyes, and cut off our right hands, if they oppose our entrance in at the streight Gate, will scarce give them admittance, that will not purchase it by the parting with such trivial Conveniences. It is much less unreasonable that you should be neither believed nor obeyed with readiness, than that God should either not be believed when he speaks, or not obeyed when he commands. For take this for a Truth, to which Oracles are Fables, That never any man commits a sin to shun an inconve∣nience, but one way or other, soon or late, he plunges himself by that act into a far worse inconve∣niency, than that he would de∣cline.
Others there are that use to re∣present, That they swear not but when they are angry; and then (for all our Clamours and Exag∣gerations) they mean no harm at all.
A. But would you take it for a justification of your Wife's Adulte∣ries, if she should tell you, That she never prostitutes her self, but when her Fits of Lust tempt her to give that satisfaction to her appetite? Besides, this is but to excuse one fault with another; and with no greater justice, than his that should defend a Bastard's Crimes, by alledging that his Mo∣ther was a Whore; since the Na∣ture as well as the Duty of Virtue being the Moderation of our Pas∣sions,
it is evident that their ex∣cesses degenerate into sins; and therefore how that can be a good excuse that needs one, and how that anger which in it self is sin∣ful, can impart an innocence to productions in their own nature culpable, let those that are con∣cerned determine.
For my part, when I consider the Apostle's Command, Be ye* 1.35 angry, and sin not; I cannot but ap∣prehend, that when our Passions swell into excess, they are indeed contaminated by the Guiltiness of their Productions, but confer not upon them a meritoriousness which themselves want. But why, I pray, in every passionate mood, must you be transported to commit Sins that are as unprofi∣table as impious; and to deserve your Crosses, by a sawcy Provo∣cation
of your God, whom you then endeavour to make your Ene∣my, when you most need his fa∣vour to protect you from disqui∣ets? Why must your Tongue fly in your Maker's face, and vilify his Sacred Name, because your Dice turn up Size-ace rather than Quatre-trey? For either he is the Guider of those seeming Chances, or meddles not with their disposal: In, this last case you are palpably injurious, to make God the Object of your Choler, when he is not the Cause of it; and in the former case your folly is not inferior, in∣stead of propitiating, to incense that Deity, who is the sole Dispo∣ser of those Fortunes we either wish or fear.
But take heed he give you not too much pretence to be so, by displeasing you, (as discreet Mo∣thers
whip their froward Children that cry without cause) and pu∣nish in his anger these rash and culpable expressions of yours. As for the other branch of the ex∣cuse, I mean the harmlessness of your intent; to that I must reply, That our Actions may as well of∣fend as our Intents, if they be sub∣sequent to our knowledge of God's aversion to what we do. And usually men take it for a sufficient offence, to do what we are sure will disoblige them, tho with a differing design. Nor do we think our selves less injured by Rob∣bers when they strip us, because they offer us that violence, not with intent to anger us, but only to make a Booty of our Purses. 'Tis a received Maxim in Divini∣ty which Moralists prop with their full concurrence, That no Good∣ness
(much less bare Innocence) of the Intent can justify a formal sinful evil. If then the commit∣ting of this sin against the know∣ledge of the ill you act, be not crime enough to condemn you, you must not be deny'd my Abso∣lution. But withal, I must ac∣quit most sinners in the world up∣on the self-same score; and be∣lieve the threatned Flames of Hell as uninhabited as insupportable; since certainly such sinners (if any such there be) must be pro∣digious no less for their unequal'd rarity, than devilish perverseness, that are such Monsters as to offend their Maker, merely to offend him. For in Philosophy our Ma∣sters teach us, That Ill under that notion cannot be the object of our choice; (that being ever a real, or at least a seeming good);
and tho in our misguided electi∣ons we oftentimes embrace it, yet that is ever under a contrary notion, and rather by mistake than by design.
But oh! how industrious are sinners to deceive themselves; and how strangely does the Devil fascinate and blind deluded Mor∣tals, when (by such silly and im∣pertinent Excuses) he persuades them rather to expose their judg∣ments to a certain discredit, than let their Souls be ransom'd from an Ignoble Slavery, into a Glori∣ous Freedom; and rather suffer their Abilities to be believed weak, than permit their Lives to be made virtuous. Certainly, such people would make me as much astonish'd as themselves are faulty, if I did not consider this gallant property, of rather ma∣king
bad Apologies to defend their Sins, than good Resolutions to forsake them, as intail'd upon them by a kind of traduction from our first Parents, who hoped with Fig-leave Aprons, and the faint Shade of Trees, to hide both their Nakedness and their Disobedience from the Omniscient Eye of God himself.
I will not waste Ink upon their successless and impudent defence, that make their Drunkenness an Apology for their Swearing, and make that an excuse for their sin, which is it self a sin above excuse; but with as little justice, as the Keeper of the Lions in the Tower could excuse any particular Tra∣gedy they had acted, by alledg∣ing that he had voluntarily let them loose. But since the Tem∣pers that most dispose men to a
flux of Oaths, are Drunkenness and Choler, give me leave by the by, to take notice of the chief Midwives that are usually assistant to the birth of Oaths; and to observe, That as the Thunder falls not, but when Heaven is over-cast, so we are pronest to swear, when the Beastliness of our Passions hath either blinded or deposed our Reason.
merry Gentleman, who to shew the sullen Justice how the Ma∣stiff he had kill'd, had first assault∣ed him and overthrown him, runs full butt at the formal Sir's breast, and sends both him and his Chair to salute the ground: For when a Sin cannot be imitated, without being committed, then that you but repeat it only, is as sorry an excuse, as his must be, who to il∣lustrate the relation of a Murder, should Pistol the first man he meets withal. Besides, when did Transgression by President turn In∣nocence? and what was unlaw∣ful in the Act, become legitimate in the Repetition? It is acknow∣ledged, that the relating of ano∣ther's Oaths may sometimes be not only lawful but necessary; but then it must be either to discover or convert the Swearer; or else
when the Oath is some material Circumstance of a serious Narra∣tive. But here the very End adds guiltiness to the Action, it being only to make another's Vice ap∣plauded, and render his Sin both infectious and immortal. But how will you justify this introdu∣cing of God's Name only (like a Fool in a Play) to make the Com∣pany laugh, and to bring it into contempt, from the disobedience to the Prohibition of taking God's Name in vain? Unless (perhaps) the consequents of your sin teach you a construction that may re∣solve this difficulty; and the Judg∣ments your swearing will pro∣voke, shew you in what sense you have taken your Maker's Name in vain. Remember how sad a Reckoning was presented to Bel∣shazzar* 1.36 by the Hand-writing upon
the Wall, for having turn'd the Ves∣sels of the Temple into Implements and Furtherers of Mirth, at his sum∣ptuous Entertainment; and con∣sider betimes, that God may pos∣sibly less resent the making merry in his Holy Cups, than the making merry with his most Holy Name.
To this may well be added, That in this sinning at the second hand, the Copied Sin is held more criminal in the Transcript than in the Original; for besides that this Swearer by Imitation acknow∣ledges himself so delighted with the other's sin, that he becomes the Devil's Mountebank (or his Zany) to have it admired by all that hear him (and we know that Appro∣bation is but an after-Consent); besides this, I say, the Leading Swearer has the excuse of an im∣mediate Applause; whereas the
Apish Repeater wrongs and dis∣credits his own Piety, only to ce∣lebrate and proclaim another's Wit; if that be not too partially term'd Wit, that appears such only to our Corruptions: Since when the Oath must make the Jest, 'tis only the Devil in us that is pleas'd with it. Handsome Replies are good without Oaths, and dull ones will not be made good by them: To the one they are need∣less, to the other they are useless; that being justly enough appliable to Oaths in Apothegms, which is usually believ'd in painting of Faces, That Beauties need it not, and deformed Women look but ridiculously for it.
Fools (says the Wise-man) make a mock of sin; they can take* 1.37 pleasure to hear him affronted, in whose Communion consists hap∣piness;
and make that the fewel of their jollity, that should be the object of their detestation. For my part I do not like this doing in jest, what a man may be damn'd for in earnest; and I much won∣der that we frail Mortals, whose faults are more numerous than the very minutes we have liv'd, should think our own sins too few to condemn us, without adopting those of others too! and to our crimes (too numerous already) adding these sins of Supereroga∣tion! But to resume our Theme.
sinners reclaiming, by how much the more silently it opposes it. This is a foolish fancy that many Swearers cherish, that their Oaths make them look'd upon with a kind of admiration, as Gentleman∣like sins; and witness in them so bold and daring a courage, that it extends to a fearlessness of God himself.
Answ. But though their blush∣ing to own so childish a pretence, be a sufficient disproval of it; yet since, as in War, so in disputes, we consider not so much the per∣sonal strength of the adversary we attempt, as the rank he holds among those that employ him; 'twill not be amiss to remove an obstacle, made considerable by being so great a Vice's motive, and so great a motive to that Vice:
Though of this sort of Swearers (as of some Savages that lurk in Rocks and Woods) it be much more difficult to obtain a Battel, than to get a Victory; and to draw them to the Field, than to give them a Defeat.
Doubtless these needy Gentle∣men will never tempt the admira∣tion of Wise men upon any other score, than that of the greatness of their folly. They must be thought strangely necessitous of meriting qualities that do so meanly by their bad ones implore and court men's good opinion: And I know not whether be the greater, their impu∣dence to expect it for the recom∣pence of vice, or their profuse∣ness that should squander it away on those who have no juster title to our esteem, than that by which the miserablest of Beggars pre∣tend
to our Charity, the multitude of their imperfections and wants. Wise men will make these poor and empty projects, the objects solely of their scorn and laughter; and only those that want esteem for themselves, will reward you with it; and for such peoples praises, they will but discom∣mend you: So that that empty applause you are ambitious of, will either be impossible to be pur∣chas'd, or not deserve to be pur∣sued. But what, your Oaths will make men take you for a Gentle∣man! you are deceived, there is too little Epicurism and Charge∣ableness in your vice, to be affect∣ed to that Quality. 'Twas still so cheap, and now grown so com∣mon, that I wonder our Grandees, though they desist not for the sins sake, renounce it not, at least, for
the Company's. Must then Vices be arguments of the possessi∣on of that dignity, that Ver∣tue is the sole true means to purchase? I'm sure it should not be so; but grant it were, Will you pretend to Nobility, by that alone which is not the pro∣perty, but the vice of Gentle∣men? and entitle your self to that illustrious Quality, by that which, in God's Eye, makes them un∣worthy (if not divests them) of it? At that rate your pretensions would parallel his mirth, who boasted a descent from the first Caesars, barely upon his being (like most of them) almost de∣formedly Hawk Nos'd; deriving his interest in their blood, only from his sympathy with their de∣fects.
For my part, I must confess, I am not ambitious of those badges of Gentility, that Christianity de∣livers for the symptoms of Repro∣bation: Nor do I find men desi∣rous of the Gout, though the Pro∣verb have appropriated that dis∣ease to Rich men.
But then (you think) your courage will be unquestionable: And indeed it may seem that you want not probability to prop up your hopes, since you desperately hazard the incurring of Immor∣tal Torments, for that, for which no Wise man would venture the stretching of his little Finger. But since the kindred betwixt vertues is not so remote, that the want of any one should conclude the pos∣session of any other, and your impiety convince us of your cou∣rage; Experience teaches us, That
no men more fear what they should contemn, than those that contemn most what they should fear. And Martyrs have embrac'd those Flames with joy, that im∣pious persons durst not so much as think of without horror.
That boldness that men perso∣nate against their Maker (were it real) would not be the effect of their resolution, but either of their inconsiderateness, or their unbe∣lief. The wicked flee (says Solo∣mon)* 1.38 when no man pursueth; but the righteous are bold as a Lyon. And indeed it is no great encourage∣ment to despise this life, to want either hope, or at least confidence of a better. Nor will all men so easily conclude, that he that fears not to venture his Soul, dares free∣ly venture his Body. For since it is not the essential worth of things,
but the proprietary's value of them, that their dearness to us is to be measured by: That stan∣dard, and most mens actions, will present us the soul and body in a very inverted order of preceden∣cy; the greater part of men li∣ving for the Body as if they were all Body, and slighting their Souls as if they had no Souls, or had them but to lose. It being but too true of the very greatest of those people, that in themselves as in their stables, the Employment of the Man is but to serve the Beast. And truly he that considers that the neglect of the Soul proceeds from the former dotage on the Body, will think that a very un∣likely consequence, that infers a readiness to hazard the latter, from the carelessness of what be∣comes of the former. He that
shakes off the emboldening Fear of God, betrays himself to as nu∣merous apprehensions, as did the weak-ey'd Frantick, who to be se∣cur'd from the offensiveness of the Sun's brighter Beams, by pulling out his eyes, expos'd himself to all those dangers and those horrors that attend on blindness.
But, say some Swearers, if I renounce this Vice, my Repen∣tance will procure me a derision I shall be asham'd of.
Ans. Must then that Bashfulness which is both the Livery and Guard of Virtue, oppose our ad∣dresses to it? Like Ditches when the Draw-bridge is cut down; which tho their use be to secure the Fortress from Enemies, forbid
access to them that once have sal∣ley'd, when they are meditating a Retreat. But yours is an excuse as receivable as the Whores, who pretended Bashfulness for their turning honest. I was much taken with an Italian Gentleman, who spying a Friend of his peep out his head from behind the door of a Bordello, to see if he might retire undiscover'd; Come forth, come forth, cries he, you need not be asha∣med to leave that sluttish place; but you should have been asham'd to have entred it.
Have Innocence and Vice then so chang'd natures, that he that did not blush to commit sin, should blush to forsake it? And he that hath once fram'd mishapen Characters, be ashamed after∣wards to write a Neater Hand? The blushes that do wait on our
Repentance, proceed from an implicite confession it imports of some former faultiness; and so if it have been shameful to have committed a fault, how much more should we be ashamed to conti∣nue; and how little can it discre∣dit us to forsake it? And truly, he that thinks a fault a just engage∣ment to a relapse, lest his Con∣version should make him laugh'd at, deserves the Censure men would pass upon that fool, who having slipt one foot into a Quag∣mire, should rather proceed to be entirely bogg'd, than by timely stepping back, to confess a mis∣chance that may provoke mens laughter. I had much rather men should laugh at my retracting, than God frown upon my relap∣ses; and care not so much who smiles at any action that makes my
Conscience do so, (not by way of derision, but of applause.)
How contradicting are the de∣sires of mortals! We are angry if we are not thought virtuous, and yet we are ashamed to appear so, and think it a just ground of quarrel, to be reported the con∣trary of what we blush to seem! Like Ladies, who tho they long to live till they grow old, fret to appear what they desire to be. The sinner that is overmuch con∣cerned in bad mens opinions of good mens actions, does as it were swear Allegiance to the De∣vil, and let him bore his Ear* 1.39 through with an Awl against the Door-Post, sealing an engagement to perpetual bondage; for (as the same men that crucified our Saviour, derided him) as long as the greatest part of men are wick∣ed
enough to injure Piety, there will be found men impudent enough to mock it.
For Sinners knowing that in the world's esteem, the extent of a Deformity makes it vanish, and that the Generality of a Crime does so divest it of that name, that every body's sins are thought no body's, are by the cheapness of the expedient easily sway'd to in∣trust the protection of their Re∣putation rather to common Guilt than to a private Virtue; and to seek an innocence rather by ad∣ding to the number of the wicked, by their Calumnies and Derision, than by increasing the number of the godly by their Conversion. Thus being brib'd by their own interests to discredit such actions as they are tied to, and yet will not practice; 'tis no wonder if by
scoffingly condemning what close∣ly condemns them (tho therein their Consciences give their Tongues the lye) they cunningly endeavour to father their faults, not upon their want of Piety, but store of Wit, and to make their slavery to their Passions pass for the superiority of their Judg∣ments.
But sure he is very unfit to be Christ's Soldier, that blushes to wear his Heavenly Leader's Co∣lours, and wants the Courage to disobey Example. He that will take the Canaan above by violence, must imitate the Conqueror of the Canaan below, who profest to the world, If it seem evil unto you to* 1.40 serve the Lord, chuse you this day whom you will serve, whether the gods, &c. But as for me and my house, we will serve the Lord. Our Saviour (who
for us endured the cross, despising the shame) apportions Felicity to the being reviled for his sake: And* 1.41 congruously his Apostles being causlesly misused by the Chief-Priests, departed from the presence of* 1.42 the council, rejoicing that they were counted worthy to endure shame for his name. Derision for Virtue is a grievance as old as Job; who in his time complained, that the just* 1.43 and upright man is laughed to scorn: And 'twas even Christ's own case; of whom one of the Evangelists in some place records, That they laughed him to scorn. But we may* 1.44 say of the Resolute Christian what the Wise-man says of his Maker, That he scorneth the scorners: And* 1.45 surely, since God is said to laugh divers Transgressors of his Law to scorn, 'tis not improbable that he will not fail to laugh them to
scorn, that for his Glory scorn not to be laugh'd at: Especially, since such persons are deeply acces∣sary to their own and Piety's Disgrace, by a sneakingness which so implies a Guilt, that where it proceeds not from a fault, it is one: And themselves highly counte∣nance the discountenancers of the Profession of Religion, by being asham'd to own it. Whereas the loss of the blind world's applause should prove as little dissuasive in the point of Conversion, as its acquisition should be a motive. The man that dares be good with∣out a President, looks like the no∣blest President of good: Tho to say truth, as Horses are not much priz'd, only for not refusing to set forth unless others lead the way, and for not leaving the track they once are in, because none but
resty Horses are guilty of the con∣trary faults; so is not the Gallan∣try of contemning the opinions and smiles of sinners so meritori∣ous as it is thought; since none but Children (and they too laugh'd at for it) will let them∣selves be frighted from what they love, by others making mouths and faces at it. Could singu∣larity in goodness consist with the innocence of others, a Gallant Spirit would look upon that Solitude rather as a delight than a determent; since 'tis not a greater Affliction to his Charity, than 'tis a Complement to his Ge∣nerosity, by assuring his Devotion of the highest extraction, and re∣straining the acts of it to the no∣blest ends.
He is the welcomest to Paradise who ventures tho alone, and comes
unattended thither: I mean, who by so resolute a Bravery, as setting forward to Heaven, without stay∣ing for Company, gives so good Example, that he arrives there with much difficulty. To all this I must add, That when once 'tis noted that the apprehension of being derided for retracting, is the sole obstacle that stands be∣tween your Reason and so impor∣tant a change as your Conversion, they will justly esteem your par∣vanimity so great, that you de∣serve derision for so poorly fearing it; and so you will fall into that Contempt you would decline, by your very shunning of it. If then Laughter in this case cannot abso∣lutely on both sides be avoided, sure it's much better to endure that of Fools at your Repentance, than that of Wise Men at your Time∣rousness.
Did not Martyrs, tho∣rough Frowns, Infamy, and Tor∣ments, force themselves a Passage to the same Heaven you aim at, and will you with Smiles be fright∣ed from your Happiness? I am asham'd on't; and if you be not so of your self, Christ will be so of you: For, Whosoever (says our Saviour, who before Pontius Pilate* 1.46 witnessed a good confession) shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed when he cometh in the glory of his father, with the holy Angels. And truly, for my part, I had rather be laugh'd at by men on earth, than howl with the Devils in Hell.
[Nor need we be* 1.47 (as even the best New Converts often are) so scrupulous to own Repentance for fear of injuring Hu∣mility; since cer∣tainly if the latter be a Virtue, she cannot enjoin a Vice so hei∣nous as Ingratitude, by forbidding us even such a Retribution as Acknow∣ledgment; for sure 'tis the least return we owe to God for his Gifts, to confess that we have re∣ceived them. Who would not tax him of Unthankfulness, that being loaded with a Prince's Presents, should disclaim them, for fear of confessing himself to
be rich. Altho a Woman prais'd for her Complexion, be bound in Modesty to gainsay those Praises, yet if the Fire have given her a good Colour, 'tis not thought Pride to refrain contradicting, be∣cause the Effect being natural to the Fire, and requiring no excel∣lent Predispositions in the Object, to refer those ascriptions to their Cause, is held to justify the not rejecting them: So tho there be an eye of Vanity in the Publica∣tion of those Graces, whose near resemblance (or affinity) to Vir∣tues merely Moral, leaves their Extraction dubious; yet true Re∣pentance is a Grace so purely fo∣reign, that being acted in us by a Principle not native or acquired, but infus'd, to own the having received it, is not to boast our Merits, but acknowledge our
Debts; the vanity being rather on the other side, who by pre∣tending to disclaim so supernatu∣ral a Grace, imply that they esteem it to be their own Inheri∣tance or Purchase. God's Goodness being so free, that 'tis the only Title to its self; and the motives of his Favours being taken from himself and not from us, his Bles∣sings argue indeed the Bounty of the Benefactor, but infer not the Merit of the obliged; since the Spirit's Irradiations into our Souls (like the Sun's shining upon Shrubs and Hemlock) is due to the diffusiveness of his Goodness, not the attractiveness of ours. Moral Virtues may perhaps be resembled to Great Mens Cloaths, which supply those that see them, with some conjectures of the Quality of those that wear them:
But inspired Graces (such as Repentance is) are like their Liveries, whose Gawdiness evinces not the Footman's Deserts, but his Lord's Splendidness; and in mens esteem entitles the Lacquey to nothing but a good Master. Those better Qualities Blood may convey, or Industry acquire, like Honours conferr'd by Princes, suppose the Party deserving; but Heavenly Donatives are like Alms, which ever presume need; and where they are more liberally bestow'd, stronglier conclude the greatness of the Party's Wants than Merits.
Upon such Considerations, possibly, as these, the great Apo∣stle (after a recital of his first unworthiness) scruples not to write of himself in such bold erms as these; By the grace of God
I am what I am, and his grace which* 1.48 was bestowed on me was not in vain; but I laboured more abundantly than they all, (meaning the College of the Holy Apostles) yet not I, but the grace of God which was with me. (I might produce many resem∣bling* 1.49 Passages of Scripture, had I not handled this Subject else∣where.) But truly, since you are commanded in the Gospel to let* 1.50 your light so shine before men, that they may see your good works, and glo∣rify your father which is in heaven; you ought to consider whether or no your expressing a serious dislike of others present, and your own former practice (in point of Swearing) do not either proclaim your Repentance, or infer you a Hypocrite. And if your Reason (as questionless it will) lead you to embrace the affirmative, be∣lieve
you are then further to be put in mind, that not only the Confession of our Virtues is justi∣fiable when it is necessary to your Justification, but (tho in all other cases our actions should commend us, not we our selves, Praise be∣ing a Debt which he that pays himself, acquits all others of) even the mention of our own Praises is allowable, when they are pro∣duc'd, not to extol, but barely to vindicate us, and finds a sufficient defence in its being necessary unto ours.
The owning of Repentance has so much of Penance in it, that there is not any Grace more indispos'd to a perversion in∣to Vanity; for still Repentance (like the Pardon it endeavours to procure) does presuppose a Fault, having this particular unhappiness
above other Virtues, that men cannot arrive at it but through Vice. And therefore in the return to the disinterestedness of action, Virtue (who can scarce more re∣ward our love to her, than by im∣parting unto us a higher degree of it) commonly recompenceth so unselfish a Duty, by making it a powerful engagement to perseve∣rance against Relapses; and any affront or loss sustain'd upon that score, turns to a Blessing, by pro∣ducing in us towards Religion, the usual property of Sufferers for a Cause, more Zeal and Passion for the Party men have been Suf∣ferers for. But admit you could not own Repentance, without being fancied vain, must the fear of others sins continue (those that are immediately) yours? Will you rather let others sin by
imitation of your bad actions, than in their misconstruction of your good ones? And will you quench the Spirit, and refrain from being virtuous, lest men should think you know your self to be so? Especially since our Ignorance in good Performances, tho it crimi∣nate the act, degrades the Agent from the Title of Virtuous: Vir∣tue being a habitude elective, and election pre-requiring knowledge. Which reason I might fortify, by asking to what end Preachers should light us so many Candles, and give us so many Touchstones to discover and examine Graces with, if our being conscious to our own Repentance were a fault that deserved it? Undoubtedly, that were (and that were strange) to make it our Duty to seek, what it were our Sin to find.
This last Reflection I must re∣cruit, by adding, That since our improvement of, and thankfulness for Grace, will be expected pro∣portionable to our stock of it, (as the Parable of the Talents, and our Saviour's declaring, that where much is given, there also much will be required, evinces) we cannot without the knowledge of our Receits, know what our Returns must be (of Gratitude and Duty) to be answerable to them. The utmost that Modesty does exact of you, is the declining of those Praises your actions do deserve, not the refraining actions that de∣serve Praise, for fear of being suspected to affect it. But truly, Bashfulness, tho in Maids thought a Virtue, in Virtue is a fault; for sure it is one of the worst Com∣plements you can put upon the
Spirit, to lock him up in a dun∣geon, for shame to own his Vi∣sits.
The union betwixt Virtues is too strict, and their assistances so reciprocal, that That may be con∣cluded to be no Virtue, that for∣bids the exercise of any, and does not rather facilitate than obstruct it. Certainly 'tis better be accused of Vanity, than guilty of Re∣lapses; and if some Reputation must be lost, 'tis fitter that you should be dishonoured by other mens faults, than God by yours; for he is good enough to recom∣pence his servants, not only for being good, but for their not being thought so for his sake; and to make one day their Dishonour (not only the Foil, but) the Pur∣chase of their Glory. I have spent the more Ink to carry away
this Obstruction, because I have observed it to be a Block, at which the best natur'd Novices in Piety are the most prone to stumble; the Devil, our subtle Antagonist, (more Serpent far than that he tempted our First Parents in, when he insinuated himself into our credulous Mother's easy Faith; in which sly winding Creature, he elected not a fitter Instru∣ment than Emblem) in the Scruple we have laboured to re∣move, leaving his own to assume the borrowed habit of an Angel of Light; in that Disguise to make Virtue clash with Grace, and per∣vert Modesty into an Obstacle of Reformation. Thus when Man was once fallen from Paradise, even Cherubims intercepted his return unto the Tree of Life.]* 1.51
Lastly, (replies the Swearer) All this I confess to be very true; but what would you have me to do? Long time and custom have so habituated me to this Vice, that I find the Impossibility of my sub∣duing it, as great as my willing∣ness to leave it.
Answ. Well, I am very glad we have brought you to this pass: 'Tis then confessedly a sin, and a great one: The question there∣fore is, Whether it be fitter for God to make it no sin, or you not to make it yours; and for him to be reconcil'd to the evil of its na∣ture, or for you to desist from its practice? Your Apology is just as excusing as the Murderer's would be, who should alledge before
his Judge, that since he had been a Murderer from his Youth, he begs to be excused; but truly for his part he could not help it, and he must needs continue the Trade of cutting of Throats, that he had so long practic'd. Is not yours a holy consequence, I have been wicked long, therefore I will continue so still? Sure 'tis the Devil's Logick, from those sins that evidence the Justice of our suddener Repentance, to infer the legitimateness of our Relapses in∣to Crimes. The Argument would have as much Reason, and more Honesty, that concludes out of, I have been wicked but too long already; that, Therefore I must be so no more; and from our for∣mer want of Piety, infers there needs a greater measure now to make amends for past Omissions.
You would judge him uncharita∣ble, that should tell you that you are scarce so much as desirous to be forgiven: But (to shew you how little you have for your opi∣nion, besides your wishes) consi∣der who would think that Delin∣quent very ambitious of Pardon, who refuses to accept it, unless he may have license to thieve again; and declines to purchase it by an engagement against former Misde∣meanors. Certainly,
And Custom in Evil rather in∣creases than contracts the fault; for that Custom that now is the Parent, was first the Child of
Sin, since the Evil of Custom pro∣ceeds from the Custom of Evil; (like Ice, which tho it easily thaw into Water, was first produced out of that Element's Congelation.) And therefore our equitable and impartial Laws, that in Theft chastise the first faults only with a Brand upon the Hand or Shoulder, punish Relapses with deserved Death.
Nor are the Obstacles that op∣pose your cure, so stubborn as you are pleas'd to fancy them. We flat∣ter our selves in augmenting the Difficulty of our Repentance, that we may lessen the Guilt of our Neglects. The truth on't is, our baseness adds dimensions to these difficulties, because we are really loath to forsake our sins, and yet would fain cheat our Consci∣ences into a belief, that our re∣fractoriness
and impenitency do proceed, not from our unwilling∣ness to mend, but from our impo∣tence. We do not, in this case, like many flourishing Orators, who out of ostentation use to create Monsters, afterwards to quell them; but like Children in the dark, who fancy first horrid mishapen Bug-bears, and then are frighted by them.
And yet when the slight Penal∣ty of a Shilling is laid upon each Oath, and strictly exacted, we may easily discern a visible abate∣ment in the tale of your sins, as long as you are true to your en∣gagement; which were not most men too soon weary of, would (probably) soon make them weary of Offences of that na∣ture.
'Tis the opinion both of Pious and of Judicious Persons, that Swearing is therefore, tho not the most unpardonable, at least the most inexcusable of Vices; be∣cause that in it men have most power to refrain: And in effect, this sin is so destitute both of Temptations, Advantages, and Apologies, that in subduing the Custom of Swearing, we have scarce any thing but the Custom to subdue. Try; 'tis less easy to surmount the belief of the difficulty, than the difficulty it self, which nothing makes so much invincible, as our thinking that it is so.
Here, a willingness to hoise Sail (to quit this ruinous Vice) serves for a prosperous Gale. If therefore Christ by giving you a desire to shake off the clogging
Yoke of Sin, do call you to him∣self, give me leave to say to you, as the people did to the blind man of Jericho, Be of good comfort, rise,* 1.52 he calleth thee. And to compleat that comfort, I must tell you, that the Operation of Saving Grace upon the Sicknesses of the Soul, is like that of the Pool of Bethesda upon the Infirmities of* 1.53 the Body, since without all re∣gard either to the age or great∣ness of the disease, so the remedy be but duly applied, the Cure is infallible.
I shall never despair of the re∣covery of any, that is but hearti∣ly desirous to be reclaim'd; since that which God was pleas'd to make me lately instrumental to work upon a Gentleman, whose Nation being French, his Vice lit∣tle younger than himself, Humor
extremely Cholerick, and his ap∣prehensions of the Successlessness of his Endeavours very great, obliged him to vanquish Indispo∣sitions numerous and great e∣nough to make that concurrence very frequent in one single per∣son; and yet before one Fortnight was effluxt, he obtain'd so visible a Conquest over this stubborn Vice, that he had afterwards only as many relicks of it to suppress, as might keep him from growing proud of so sudden a Recovery.
So easy is it after having van∣quish'd the Imagination of the Difficulty, to overcome the Dif∣ficulty it self; for in matter of un∣easy Christian Duties, we must not only consider the dispropor∣tion of our Weaknesses to the Ob∣stacles we must surmount, but allow the disproportion of those
Obstacles, to the Supernatural Assistances we ought to hope for. For God requires nothing at our hands, which his own Favour (zealously implor'd by our ad∣dresses) will not enable us to execute. And in this, the Com∣mands of God, differ from those of men, that the latter but lay on us an Obligation, the former invest us with a Power to obey them. As when our Saviour commanded the sick man (in the Gospel) to take up his bed, and walk,* 1.54 at the same instant he strengthens his Sinews to perform what he enjoin'd: And in the first Crea∣tion, that powerful Command, Let there be light, gave that bright* 1.55 Creature an Existence, to make it capable of paying him an Obedience. Let not then Tasks above the forces of our Nature,
disanimate those that may expect assistances from his Almightiness, who in the same Leaves where he commands us to perform more than we are able, promises to do in us what he commands; since difficulties are not essential pro∣perties of obstacles, but only dis∣proportions to the powers they are to resist. But admit that your habitude of swearing have ren∣dred your Conversion as difficult as you pretend; sure then, that which Custom of sinning has con∣fessedly made so uneasy, the conti∣nuance of that Custom is very unlikely to facilitate: As proba∣bly may he, whom a Surfeit of Melons has cast into a Fever, hope for a Cure by eating more again. No, no; remember that bad Customs, like Consumptions, admit of Remedies in the begin∣ning,
but grow still more incura∣ble by delay; and Vices, like young Trees, the longer they are let grow, the greater difficulty there is in felling of them; each single sin being not bad only for the evil of the act, but the pro∣pensity it gives to repetition.
BUT because to shew a sin∣ner the danger of his Dis∣ease, without prescribing him the Remedies that may contribute to his Recovery, would be but to give him a perfecter knowledge of his wretchedness, and prove a Truth as uncomfortable to him as an Ignis fatuus to the benighted Traveller that has lost his way, whose horrid light serves not to guide, but to affright the Wander∣er: I think it not amiss in the en∣suing Directions to cast the Swear∣er a few Cords, by which (if they be carefully laid hold on) he may happily be drawn out of that deep and dangerous Pit of Sin, into which his Negligence or his
Corruptions may have betray'd him. Nor let the courseness of these home spun Lines divert you from making them Instruments of your Rescue; for Silk and Satten Ribbons, you know, are not so proper to draw men out of Pits, as homely Hempen Cords: Nor did the imprison'd Prophet refuse to be drawn up out of the Dun∣geon, tho by the help of old cast* 1.56 clouts and rags: Since in cases of this nature, 'tis not the Value nor the Fineness of the Instrument, but their Fitness for our Purposes, that we ought chiefly to regard. But to begin without more Cir∣cumstance.
its Nature, but its Commoness only, makes men count little: For if we may judge of the great∣ness of the Crime, by that of the Vengeance Heaven inflicteth on it, certainly God has divers times so severely punish'd obdurate and incorrigible Swearers, that were his Judgments on them as di∣vulg'd as they have been terrible, that crying Sin would (possibly) be almost as unfrequent as it ought to be. Nor will the seeming harmlessness of that act do more than make a parallel betwixt your fate, and that fond Wretches (men∣tion'd in the Book of Numbers)* 1.57 that provok'd stoning, for gather∣ing a few sticks on the Sabbath∣day. For tho Almighty God (whose Will is the exactest Rule of Good and Ill) should forbid actions otherwise Innocent, yet
his Prohibition divests them from that property: And (as the pre∣ceding Verses of that Passage alledg'd of Numbers intimate) makes you liable to a just Punish∣ment, tho not for the act, yet for the disobedience. And conso∣nantly we find, that tho the kil∣ling of so horrid and Parricidicial a Murderer as Cain, might seem an* 1.58 Act of Justice, yet God by his pro∣hibition having render'd it a sin, annexes a Sevenfold Vengeance to the Breach of that Command.
Nay, tho the rebuilding of a ruin'd City be in it self not only innocent, but highly conducing to the publick good; yet God (to shew the Independency of his Justice) having forbidden the re∣edification* 1.59 of Jericho's raz'd Walls, punish'd the Transgression of that* 1.60 Prophetick Order, in the very
Children of the Transgressor. An Example of Severity very obser∣vable, being not, that I know of, to be parallel'd. Consider not therefore so much (in your Swear∣ing) the little harm you do, as the great God you offend. False Coinage is as well Felony in Far∣things, as in Half Crowns, or Twenty-Shilling-Pieces. And as careful Mothers soundlier whip their Children for eating sowre Crabs, and such Green Trash, than ripe and goodly Fruit; so often are those sins most severely dealt with, which bring us least advan∣tage; nor is it a Prodigy, to see men get most stripes for those of∣fences they get least by.
It is an easy matter in trivial things to transgress heinously. What Trifle could appear slighter than the eating of an Apple? Yet
this petty seeming Peccadillo lost Adam Paradise, and us a Title to it: God's Interdict enabling the Core of that Forbidden Fruit to choak his Immortality, and his Posterity's hopes of it upon earth. But I purposely decline all Instan∣ces of this nature, not only in pursuance of my intended Brevi∣ty, but because 'tis much nobler and more handsom for you to owe your Repentance to your Rea∣son, than to your Apprehension.
In the next place I shall pre∣scribe, A Zealous and Incessant Sollicitation at the Throne of Grace, for Power to subdue this stubborn Vice. This Second Ad∣vice St. James seems to suggest to* 1.61 us in these words, Resist the devil, and he will flee from you; and he im∣mediately
adds these, Draw nigh unto God, and he will draw nigh unto you. And truly men presume too much, when they imagine those treacherous natural Forces of their own, are able to redeem that Spi∣ritual Liberty they were unable to defend; and then they lose their best advantages, when their o∣missions of applying themselves to their Maker, makes them ne∣glect Supplies infallibly victori∣ous, which wait but the implo∣ring, to advance to their rescue. Cease not then with Moses to lift up your hands to Heaven, till you* 1.62 have thereby discomfited and de∣stroy'd these spiritual Amalekites, your Vices: And believe it, Prayer (to use a Term of Phy∣sick) is a Specifick Remedy against this Disease, and deserves that among all the Weapons proper
for this Warfare, you should say that of it, that David said of huge Goliah's Sword, There is none like* 1.63 that, give it me.
For Prayer perform'd with those due Rites its Object requires in it, gives us such awful senti∣ments of God's Holy Name, that our Conscience will not in a short while after permit us to dispense with the usurping it in vain. And thus this sacred Duty does not on∣ly procure, but in a manner give us what we pray for: As when some squeamish and disrelish'd person takes a long walk to the Physician's Lodging to beg some remedy for his Inappetence, his very walking thither does in some measure give him that good Sto∣mach he hopes to regain by the Medicines he shall get there.
But if in your first attempts this Sin meet with a success more an∣swerable to your fears than your desires, be not discourag'd at it, but make of this delay the use it is intended for, a Rise of greater eagerness and importunity in the pursuit of your addresses. Nor think it strange, that God should make you wait a while for the grant of your requests, that have been so tediously refractory to the Motions of his Spirit, that sum∣mon'd your obedience to his commands. But lose not Pa∣tience, for the wish'd supply will infallibly arrive at last, and all your expectation will but serve to endear it when receiv'd; for God will not be wanting with his Power to assist what is undertaken only for his Glory.
Nor is it less our duty to trust in his Promises, than to obey his Commands; and we may confi∣dently expect from his Faithfulness to the one, what he will enable our endeavours to perform the other. The great Apostle tells us, that the same God will give us to will, that worketh in us to do:* 1.64 And therefore you may be confi∣dent, that (as he elsewhere speaks) he which hath begun a good work in you,* 1.65 will perform it unto the day of Jesus Christ. And on this score our Sa∣viour, who entails happiness only to the godly, does yet pronounce them blessed, that hunger and thirst* 1.66 after righteousness, promising that they shall be satisfied. Thus he that graciously accepts the will for the deed, counts good desires but In∣fant Holiness, as things that dif∣fer from more perfect Graces, not
in their Nature, but their (Age and) Growth.
In the mean time, let this Con∣sideration comfort you, That those sins displease God least, that displease the Doer most: And that in this our Combats against sins are differenc'd from our Bat∣tels amongst men; that in the for∣mer the Victory depends not so much on our Success as our Re∣sistance; since none are there held vanquish'd, but submitters. And for your further comfort, you may take each Victory Grace wins of your Corruptions, not only for a Preparative to new ones, but an Earnest of more. For the Conquests of Saving Grace in the Soul are not like those the Sea makes upon the Strand, when it makes Acquisitions by the Flow, but to lose them again within few
hours by the Ebb: But the Expe∣ditions of the Spirit against Vices, are like those of the Crown'd Rider of the White Horse in the Revelation, of whom it is said,* 1.67 That he went forth conquering, and to conquer.
In the next place, as far as con∣veniency will permit, 'twere fit to fly the Conversation, or at least the Familiarity of profest Swear∣ers. This Advice of declining Infectious Company, tho in a ge∣neral Caution ever found preva∣lent against all Vices, has a pecu∣liar property against this: For there being very small (if any) Temptation to it in our natures, it is principally imitated from others, (as when one yawns, most of the Company, though
otherwise uninclin'd to that act, do usually yawn out of sympa∣thy) and so subsists but as 'tis che∣rish'd by Example and Custom, (its Motive and its Nurse). And therefore, a very effectual Remedy against Swearing, is by conversing where it is discounte∣nanc'd; to starve it by disconti∣nuance, forcing that shame of sin∣gularity that first begot it, to make amends for the mischief it has occasion'd, by employing it to the ruin of its own Productions. As Physicians make Scorpions their own Antidote by preparing out of them an Oyl that is Sovereign against their Stings. Lovers of the same Sin, may (methinks) be resembled unto Firebrands, which being laid together, kindle each other by their mutual heat; but being sever'd and kept so a∣sunder,
each single Brand, after a little smoaking, does of it self go out.
For the Fourth Remedy, I should advise the Swearer to ob∣lige himself to pay or suffer some∣what for every Oath he swears; those little Forfeitures serving both as Monitors and as Penalties. But if the Bargain tye you to Pecu∣niary Disbursements, be sure di∣stressed Christians be (at least) Sharers in them. For if (as Di∣vines tell us) the Poor be God's Receivers, they seem to have a Title as well by Justice as by Charity, to the Amerciaments that are estreated upon Trespas∣ses against their Lord. But have a care you turn not this Physick into Poyson, by imagining that
when you have fin'd for your en∣gagements, you have done Pe∣nance for your sins; and by your Justice to your Compacts, can∣cell'd your Disobedience to your Maker. No, no, God requires not that you should part with your Sixpences, but with your Sins; and the Repentance he ac∣cepts, consists not in a paying for, but in forsaking your Transgres∣sions. Esteem then these incon∣siderable Mulcts but as Remem∣brancers of your Faults, not Sa∣tisfaction for them.
Ally'd to this Expedient is that useful one of procuring some dis∣creet Friend, by putting you in mind of every Oath, to force you to take notice of your Faults; which this course will very much contribute to make you both wea∣ry
and asham'd of. Provided always, that these Reprehensions be as well seasonable as just; for to correct men in the first violent transports of their Choler, is by administring Physick in the extre∣mity of the Fit, but to exaspe∣rate instead of curing. Reason being to our Passions, as the Wind to the Fires; the same Puff that will blow out the Flames of a Candle, will but kindle those that prey upon a Faggot. Re∣prehensions may suppress Pas∣sions when they are weak, but do but incense them whilst they are raging. 'Tis listed amongst the Miracles of Christ, that he once chid a Storm into a* 1.68 Calm.
The Fifth thing that I must prescribe our Swearer, is to re∣solve at once to renounce that Vice, by a Desertion not only sincere, but unsuspended and intire. Were it but one of these mere Moral Failings, whose Unfitness or Misbecomingness makes all the Guilt, I should possibly counsel you to wean yourself of it by degrees, whose progress were scarce discernible before its end; just as Physicians use to reclaim those that have been long accustomed to un∣wholsome Diet. But as the same Physicians, when once a dange∣rous Surfeit is contracted, restrain not by degrees, but totally and abruptly, those Excesses that oc∣casion'd
it, and whose continu∣ance would prove fatal to the Pa∣tient; so here, where that which is to be forsaken, is not so proper∣ly a Fault as a Sin, we must re∣frain without the least Exception or Connivance; since else (the thing prohibited being in it self a Sin) we allow our selves to offend God as much as ever, tho not so often; by committing the same Sins in Quality, however not in Multitude.
Indeed what is lessen'd by the Number of our Oaths in this par∣tial Reformation, is recompenc'd by the aggravated Heinousness of their nature; those that seem'd formerly but the slips of Infir∣mity, being now authoriz'd by Dispensation. This bare abate∣ment of the Tale of our Sins is a
good Refuge, but a bad Design: Many times this diminution is the utmost our Endeavours can ar∣rive at; but then it ought to be practis'd, and not to be intended; for true Repentance, and a pur∣pose of relapsing, are hugely in∣consistent; the one not being real, without a property destru∣ctive to the other; since he but very lamely repents his Crimes, that resolves not against Relapses into the Crimes that he repents. No, no, this faint desisting from some acts of Vice, does but en∣dear the rest that is unexil'd, and that importunately urge for the recalling of their banish'd Com∣panions. This mild remissness, if it do not prune a Vice, at least it does but lop it; and that pro∣hibits not its future growth;
which the only way infalliby to prevent, is to dig it up by the Roots, with the Spade of an absolute and irrevocable Resolve, never to accord to our selves so much as by connivance, the least License that may endanger a Re∣lapse. In this case, Extirpation is that alone which can secure our quiet; and the only way that leads to an establish'd safety, is a severity that its object secures from all possibility of excesses. A Sinner's condition may be re∣sembled to a Mouse in a Pail of Water; if she can get out at one leap, well and good, otherwise her toyl will prove but fruitless, in attempting to get out by de∣grees.
Lastly, My concluding Pre∣cept is, To make frequent and serious Reflections upon the Va∣nity and Foolishness of Swearers, who live as if they meant to re∣move all our wonder from the Folly of our First Parents, that lost Paradise for an Apple. Sure that these people are not quarter'd in Bedlam, (where far less Fren∣zies have imprison'd many) pro∣ceeds rather from the Multitude of the infatuated, than any want of Madness in their actions: But howsoever, wise men build Cages for them in their opinions, and in their soberer Thoughts condemn them to inhabit those Frantick Lodgings.
That usual expression of Scri∣pture* 1.69 which sometimes puts the word Folly instead of the word Sin, seems chiefly calculated for the Swearer's Vice, to which it does so eminently belong, and which is so uncapable of being wrong'd by the appellation.
But to what has been already delivered, to shew how little shelter our Swearers find from all their weak Apologies, (as cer∣tainly the Fruitlesness and Inex∣cusableness of their Vice consider∣ed, almost no Sinners have more to answer for, and less to an∣swer) we must now add, That they want not only the Tempta∣tion of an Excuse, but the very Excuse of a Temptation, (un∣less its being forbidden, pass for
one). For (First) this Mun∣grel Issue cannot (as other Vices use to be) be said at Nature's door; we cannot father it upon Tra∣duction, since we inherit it not from our Parents; nor is it born with us, but learn'd by us; so that here, before we can be Sinners, we must have been Disciples. But (then) all other Vices have either Honour, (as Ambition), or Profit, (as Avarice), or De∣light, (as Uncleanness), to plead for their excuse; Swear∣ing alone can plead nothing but Guilty: So that if ever that ex∣pression of the Apostle, which mentions Superfluity of Naughtiness,* 1.70 belong'd to any sin, 'tis certainly here to be appropriated.
The silly Indians, that part with Gold and Jewels, for Glasses,
Whistles, and such trifling Gu∣gaws, are Solomons to Swearers: Betwixt whose Madness, and the fam'd folly of Lysimachus, who (parch'd with extreme Thirst) to get a little drink, became a voluntary Prisoner to his (soon after vanquish'd) Enemies, I find no disparity advantageous to Swearers; it being a less ill bargain, to sell away ones Li∣berty for ones Belly-full of Wa∣ter, than to sell away ones Soul for a Mouth-full of Air. This Swearing is a Hook without a Bait: And when Hell employ'd its spurious brood of Vices into the world to seduce mankind, it furnish'd every one of them with a Dowry, either of Fame, of Pleasure, or Advantage, to en∣tice Lovers with; only poor
Swearing was left Portionless; a Mistress (only) for those ge∣nerous and disinterested Sinners, that need no Temptation; but loving Wickedness (as they ought to do Virtue) for its own sake alone, aim'd at nothing in the act of sin, beyond the satisfaction of having committed it. To whom the Lord may justly say, as he did to the Israelites in the Prophet, You have sold your selves* 1.71 for nought. For whereas usually those Vices that rifle the Soul, do bribe the Senses; in swearing the poor Soul is stript of her Gra∣ces, and robb'd of her Joys, without the least Emolument (of Pleasure or Advantage) accruing to the Senses. This swearing (in my opinion) is e'en as fool∣ish as loving a cruel Mistress; a
man parts with his heart, and gets nothing in exchange for it. An Oath is like the Powder that charges a Granado, its proper∣ties are to make a momentary, displeasing noise, to offend those that are within the reach of it, and to spoil that from which it parts. Nor is that criminal blast unlike the Prophet's description of the Cankerworm; of which he gives this Character, That it spoil∣eth,* 1.72 and fleeth away.
But the less advantages this Vice affords, the more culpable it is; the Disobedience as well as Folly of a forbidden act being increased by the want of its being beneficial; he that trespasses for least, transgresses most; for sure 'tis rather an aggravation than an
excuse of having injured any body, that you get nothing by it. The Ambitious and the Incon∣tinent, are like great Ladies, that surfeit upon Apricocks, Ne∣ctarines, and Melons: Whereas the Swearer is but too justly re∣sembled to those Beggars, that kill themselves with Blackberries and Slows, and such like Trash, the Excrements of Hedges; ha∣ving Appetites as ridiculously noxious, as those of some of our Green-sickness Girls, whose Sto∣machs rise at Dainties, and long for Loam and Charcoal.
For my part, would I renounce my interest in Virtue, it should be for the attaining of a Scepter, a Fame transcending Caesars; and (in a word) where the Happiness I forfeited should seem so recom∣penc'd
by that I gain'd by losing it, that wise men themselves should have occasion rather to compassionate my frailty, than admire my weakness. For I con∣fess it would extremely trouble me to hang for my Thirteen∣pence-half-penny; and I am con∣fident, that many of those this senseless Vice has damn'd, do find a vast accession to the Pains of Hell it self, in the consideration of the Cause of their enduring them.
Since then, Swearing is a Vice so ill qualified, that you want a Temptation to it, you find no Pleasure in it, nor do derive any Advantage from it; O let not your obstinacy to doat upon an empty fleeting sound, that has
nothing in it of a Sin, except the Guilt, hinder you from shunning Torments that will equal your Wretchedness to your Folly, and from keeping up a Title unto Joys, whose very Hope transcends all Earthly Happiness, by oppo∣sing all your past Unnecessary Oaths, by one Inviolable Pro∣misary One, Never to Swear Need∣lesly again.
Mat. 5. 33, 34.
V. 37.
James 5. 12.
Eccl. 9. 2.
Hos. 4. 2, 3.
Zech. 5. 3.
Luke 12. 47.
Matt. 11. 21, 22.
Gen. 19. 20.
Exod. 20. 7.
Heb. 10. 31.
Mark 5. 9.
Jer. 23. 10▪
Mat. 7. 13.
Exod. 23. 2.
Gen. 18. 32.
Gal. 4. 16.
Prov. 6. 23. Prov. 13. 18.
Prov. 30. 12.
Mat. 5. 33, 34, &c.
Lev. 19. 12.
Psal. 139. 20.
Mat. 5. 34.
Jer. 5. 7.
Deut. 6. 13. & 10. 20. Isa. 65. 16. Josh. 23. 7. Jer. 12. 16. Exod. 23. 13.
1 Sam. 28. 8.
Gal. 6. 7.
1 Cor. 3. 19.
Prov. 16. 2.
James 2. 10.
Exod. 32. 19.
Matth. 16. 26.
Heb. 6. 16.
Mat. 5. 29, 3••.
Eph. 4. 26.
Dan. 5. 5.
Prov. 14. 9.
Prov. 28. 1.
Exod. 21. 6.
Josh. 24. 15.
Mat. 5. 11.
Acts 5 41.
Job 12. 4.
Mat 9. 23.
Prov. 3. 34.
Mark 8. 33.
The Lines included with∣in this Parenthesis [] may perhaps pass for one, and appear somewhat foreign both to the Theme and Style of this Discourse: I have yet ventur'd to insert▪ them here, to please a Person that I much affect; leaving to the Reader a liberty to skip them if he please; but if he chance to vouchsafe them▪ a perusal, I must beg for them his attention, not that they deserve it, but be∣cause they need it. It ends p. 87.
1 Cor. 15. 10.
In an Es∣say of mi∣staken Modesty.
Mat. 5. 16.
Gen. 3. 24.
Mark 10. 49.
John 5. 2, 3, 4.
Mark 2. 9, 12.
Gen. 1. 3.
Jer. 28. 11, 12, 13.
Numb. 15. 32.
Gen. 4. 15.
Josh. 6. 26.
1 Kings 16. 34.
James 4. 7, 8.
Exod. 13. 11, &c.
1 Sam. 21. 9.
Phil. 2. 13.
Phil. 1. 6.
Mat. 5. 6.
Rev. 6. 2.
Mat. 8. 26.
Gen. 34. 7. Josh. 7. 15. Judges 20. 6.
Jam. 1. 21.
Isa. 52. 3.
Nahum 3. 16.