Several sermons against evil-speaking by Isaac Barrow ...

The First Sermon. (Book 1)

S. JAMES. 3. 2.

If any man offend not in word, he is a perfect man.

THis Sentence stands in the head of a discourse concerning the Tongue, (that doubtfull en∣gine of good and evil,) wherein how excellent benefits, and how grievous mischiefs, it, as rightly or perversly wielded, is apt to produce, how it is both a sweet instrument of all goodness, and a sharp weapon of all iniquity, is positively laid down, and by fit com∣parisons illustrated. But secluding all relation to the Context, the words may well be considered singly by themselves: and as such they instruct us, asserting a certain Truth; they direct us, implying a good Duty. They assert that man to be perfect, who offends not in Speech;

and they consequently imply, that we should strive to avoid offending there∣in:* 1.1 for to be perfect, and to go on to per∣fection,* 1.2 are precepts,* 1.3 the observance whereof is incumbent on us. We shall first briefly explain the Assertion,* 1.4 and then declare its truth;* 1.5 afterwards we shall press somewhat couched in the Duty.

To OFFEND originally signi∣fies to impinge,* 1.6 that is, to stumble, or hit dangerously upon somewhat lying cross our way, so as thereby to be cast down, or at least to be disordered in our posture, and stopt in our progress: whence it is well transferr'd to denote our being through any incident tempta∣tion brought into sin, whereby a man is thrown down, or bowed from his upright state, and interrupted from pro∣secuting a steddy course of Piety and Vertue. By an usual and apposite man∣ner of speaking, our tenour of life is called a Way,* 1.7 our conversation Walking, our actions Steps, our observing good laws Vprightness, our transgression of them Tripping, Faultring, Falling.

By NOT OFFENDING INWORD, we may easily then conceive to be

understood such a constant restraint, and such a carefull guidance of our Tongue, that it doth not transgress the rules prescribed unto it by Divine Law, or by good Reason; that it thwarteth not the natural ends and proper uses for which it was framed, to which it is fitted; such as chiefly are promoting God's glory, our Neighbour's benefit, and our own true welfare.

By A PERFECT MAN is meant a person accomplished and complete in goodness, one of singular worth and integrity,* 1.8 a brave and excellent man, who, as to the continual tenour of his life, is free from all notorious defects, and hainous faults;* 1.9 like David, fulfil∣ling all God's will,* 1.10 and having respect to all Gods commandments; like Zachary and Elizabeth,* 1.11 walking in all the com∣mandments and ordinances of the Lord blameless.* 1.12 Thus was Noah, thus was Abraham,* 1.13 thus was Job perfect. This is the notion of Perfection in Holy Scri∣pture: Not an absolute exemption from all blemish of Soul, or blame in life; for such a Perfection is inconsistent with the nature and state of Man here, where none with modesty or with truth can say,* 1.14 I have made my heart clean, I am

pure from my sin; where every man must confess with Job,* 1.15 If I justify my self, mine own mouth shall condemn me; if I say, I am perfect, it shall prove me perverse.* 1.16 For, There is not (as the Preacher assures) a just man upon earth, that doeth good, and sinneth not; and, In many things we offend all, is our Apo∣stle's assertion, immediately preceding my Text; which words may serve to ex∣pound these. In many things, saith he, we offend all; that is, there is no man absolutely perfect: but if any man of∣fend not in word, (that is, if a man con∣stantly govern his Tongue well,) that man is perfect; perfect in such a kind and degree as humane frailty doth ad∣mit; he is eminently good; he may be reasonably presumed upright and blame∣less in all the course of his practice; able (as it follows) to bridle the whole body, that is, qualified to order all his actions justly and wisely. So that in effect the words import this, That a constant governance of our Speech ac∣cording to duty and reason is a high instance, and a special argument of a throughly-sincere and solid good∣ness.

The truth of which Aphorism may from several Considerations appear.

1. A good Governance of Speech is a strong evidence of a good Mind; of a mind pure from vicious desires, calm from disorderly passions, void of dis∣honest intentions. For since Speech is a child of Thought, which the mind al∣waies travaileth and teemeth with,* 1.17 and which after its birth is wont in features to resemble its parent; since every man naturally is ambitious to propagate his conceits, and without a painfull force cannot smother his resentments; since especially bad affections (like stumme or poison) are impetuous and turgid, so agitating all the spirits, and so swelling the heart, that it cannot ea∣sily compose, or contain them; since a distempered constitution of mind, as of body, is wont to weaken the retentive faculty, and to force an evacuation of bad humours; since he that wanteth the principal wisedom of well ordering his Thoughts, and mastering his Passions, can hardly be conceived so prudent, as long to refrain, or to regulate their de∣pendence, Speech; considering these things, I say, it is scarce possible, that

he which commonly thinks ill, should constantly either be well silent, or speak well. To conceal fire, to check light∣ning, to confine a whirlwind, may perhaps be no less fecible, then to keep within due compass the exorbitant mo∣tions of a Soul, wherein Reason hath lost its command, so that quà data por∣ta, where the next passage occurrs, they should not rush forth, and vent them∣selves. A vain Mind naturally will bubble forth or fly out in frothy expres∣sions; Wrath burning in the breast will flame out, or at least smoak through the mouth; rancorous impostumes of Spite and Malice will at length discharge purulent matter; Lust boiling within will soon foam out in lewd discourse. If the fountain it self is polluted, or in∣fected, how can the streams be clear, or wholsome?* 1.18 How can ye, being evil, speak good things? (saith our Lord) for from the abundance of the heart the mouth speaketh. A good man (addeth he) out of the good treasure of the heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he casteth forth ill things, as a fountain doth its waters by a natural and necessary ebullition.

It is true, that in some particular ca∣ses, or at some times, a foul heart may be disguised by fair words, or covered by demure reservedness: Shame, or Fear, or crafty Design, may often re∣press the declaration of ill thoughts and purposes. But such fits of dissimulati∣on cannot hold; men cannot abide quiet under so violent constraints; the intestine jars, or unkindly truces, be∣tween Heart and Tongue (those natu∣ral friends) cannot be perpetual, or very durable: No man can hold his breath long, or live without evapora∣ting through his mouth those steams of passion which arise from flesh and bloud.* 1.19 My heart was hot within me, while I was musing, the fire burned; then spake I with my tongue, saith David, ex∣pressing the difficulty of obstructing the eruption of our Affections into Lan∣guage.* 1.20 Hence it is, that Speech is com∣monly judged the truest character of the mind, and the surest test of inward worth; as that which discloseth the hidden man of the heart,* 1.21 which unloc∣keth the closets of the breast, which draws the Soul out of her dark recesses into open light and view, which ren∣dreth our thoughts visible, and our in∣tentions

palpable. Hence, Loquere, ut te videam, Speak, that I may see you, or know what kind of man you are, is a saying which all men, at first meeting, do in their hearts direct one to another: neither commonly doth any man re∣quire more to ground a judgment upon concerning the worth or ability of ano∣ther, then opportunity of hearing him to discourse for a competent time: yea often, before a man hath spoken ten words, his mind is caught, and a for∣mal sentence is passed upon it. Such a strict affinity and connexion do all men suppose between Thoughts and Words.

2. From hence, that the use of Speech is it self a great ingredient into our Practice, and hath a very general influ∣ence upon whatever we doe, may be inferred, that whoever governeth it well, cannot also but well order his whole life. The extent of Speech must needs be vast, since it is nearly com∣mensurate to Thought it self, which it ever closely traceth, widely ranging through all the immense variety of ob∣jects; so that men almost as often speak incogitantly, as they think silently. Speech is indeed the Rudder that stee∣reth

humane affairs, the Spring that set∣teth the wheels of action on going; the Hands work, the Feet walk, all the Members and all the Senses act by its di∣rection and impulse; yea, most Thoughts are begotten, and most Affections stir∣red up thereby: it is it self most of our employment, and what we doe beside it, is however guided and moved by it. It is the profession and trade of many, it is the practice of all men, to be in a manner continually talking. The chief and most considerable sort of men ma∣nage all their concernments meerly by Words; by them Princes rule their Sub∣jects, Generals command their Armies, Senatours deliberate and debate about the great matters of State: by them Ad∣vocates plead causes, and Judges de∣cide them; Divines perform their offi∣ces, and minister their instructions; Merchants strike up their bargains, and drive on all their traffick. Whatever almost great or small is done in the Court or in the Hall, in the Church or at the Exchange, in the School or in the Shop, it is the Tongue alone that doeth it: 'tis the force of this little ma∣chine, that turneth all the humane world about. It is indeed the use of

this strange organ which rendreth hu∣mane life, beyond the simple life of o∣ther creatures, so exceedingly various and compounded; which creates such a multiplicity of business, and which transacts it; while by it we communi∣cate our secret conceptions, transfusing them into others; while therewith we instruct and advise one another; while we consult about what is to be done, contest about right, dispute about truth; while the whole business of conversati∣on, of commerce, of government, and administration of justice, of learning, and of Religion, is managed thereby; yea, while it stoppeth the gaps of time, and filleth up the wide intervalls of bu∣siness, our recreations and divertise∣ments (the which do constitute a great portion of our life) mainly consisting therein: so that, in comparison thereof, the execution of what we determine and all other action do take up small room; and even all that usually depen∣deth upon foregoing Speech, which persuadeth, or counselleth, or com∣mandeth it. Whence the Province of Speech being so very large, it being so universally concerned, either immedi∣ately as the matter, or by consequence

as the source of our actions, he that con∣stantly governeth it well, may justly be esteemed to live very excellently.

3. To govern the Tongue well is a matter of exceeding difficulty, requi∣ring not onely hearty goodness, but great judgment and art, together with much vigilance and circumspection; whence the doing it argues a high pitch of Vertue. For since the Tongue is a very loose and versatile engine, which the least breath of thought doth stir, and set on going any way, it cannot but need much attention to keep it ei∣ther in a steddy rest, or in a right mo∣tion. Since numberless swarms of things roving in the fancy do thence incessantly obtrude themselves upon the Tongue, very much application of mind and great judgment are requisite to select out of them those few which are good and fit, rejecting all that is bad, and improper to be spoken. Since conti∣nually temptations occurr provoking or alluring to miscarriage in this kind, (for beside internal propensions and com∣motions of Soul, every object we be∣hold, every company we are engaged in, every accident befalling us doth sug∣gest somewhat inviting thereto; the

condition of our neighbour moving us, if high, to flatter, if low, to insult; our own fortune prompting, if prospe∣rous, to boast, if cross, to murmur; any action drawing from us, if it pleaseth us, fond admiration, if it disliketh, harsh censure: since, I say, we are thus at every turn obnoxious to speak amiss,) it must be a matter of huge skill and caution, of mighty industry and resolu∣tion, to decline it. We for that purpose need to imitate that earnest and watch∣full care of the Holy Psalmist, which he thus expresseth;* 1.22 I have (saith he) purposed that my mouth shall not offend: and,* 1.23 I said, (saith he again) I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bri∣dle, while the wicked is before me. And thus to maintain a constant guard over his heart and ways, thus in consequence thereof to curb and rule his Speech well, must assuredly be the mark of a very good person. Especially conside∣ring, that,

4. Irregular Speech hath commonly divers more advantages for it, and fewer checks upon it, then other bad Practice hath. A man is apt (I mean) to speak ill with less dissatisfaction and regret

from within; he may doe it with less controll and less hazard from without, then he can act ill. Bad Actions are gross and bulky, taking up much time, and having much force spent on them, whence men easily observe and consi∣der them in themselves and others: but ill Words are subtile and transient, soon born, and as soon deceased; whence men rashly utter them without much heed before them, or much reflexion af∣ter them. Bad actions have also usual∣ly visible effects, immediately conse∣quent on them: but Words operate in∣sensibly and at distance; so that men hardly discern what will follow them, or what they have effected. There are also frequent occasions of speaking ill upon presumption of secrecy, and thence of indisturbance and impunity; yea, doing so is often entertained with com∣placence, and encouraged with applause: the vilest abuses of speech (even Blas∣phemy, Treason and Slander them∣selves) may be safely whispered into ears, which will receive them with pleasure and commendation. Bad Lan∣guage also in most cases is neither strictly prohibited, nor severely chastised by humane Laws, as bad Action is. Whence

ordinarily the guilt of this misbehavi∣our seems little or none; and persons much practising it, both in their own conceit, and in the opinion of others, do often pass for innocent. Men in∣deed here will hardly discern any rule, or acknowledge any obligation: the Tongue they deem is free, and any words may be dispensed with: it is sufficient if they abstain from doing gross wrong or mischief, they have a right and liberty to say any thing.* 1.24 Our lips are our own; who is Lord over us? so are men commonly prone to say, with those in the Psalm. Hence whosoever, notwithstanding such encouragements to offend herein, and so few restraints from it, doth yet carefully forbear it, governing his Tongue according to rules of duty and reason, may justly be reputed a very good man. Fur∣thermore,

5. Whereas most of the enormities, the mischiefs and the troubles whereby the Souls of men are defiled, their minds discomposed, and their lives dis∣quieted, are the fruits of ill-governed Speech; it being that chiefly which perverteth justice, which soweth dissen∣sions, which raiseth all bad passions and

animosities, which embroileth the world in seditions and factions, by which men wrong and abuse, deceive and seduce, defame and disgrace one another, whereby consequently innumerable vexations and disturbances are created among men; he that by well governing his Speech preserveth himself from the guilt, disengageth his mind and life from the inconveniences of all such e∣vils, (from the discreet and honest ma∣nagement thereof enjoying both inno∣cence and peace,) must necessarily be as a very wise and happy, so a very good and worthy person.

6. His Tongue also so ruled cannot but produce very good fruits of honour to God, of benefit to his Neighbour, of comfort to himself: it will be sweet and pleasant, it will be wholsome and usefull; endearing conversation, ce∣menting peacefull society, breeding and nourishing love, instructing and edi∣fying, or chearing and comforting the hearers.* 1.25 His tongue is health; His mouth is a well and tree of life;* 1.26 His lips disperse knowledge; He shall be satisfied with good by the fruit of his mouth; E∣very man shall kiss his lips:* 1.27 Such (as the Wise-man telleth us) are the effects of

innocent, sober and well-ordered dis∣course; the which do much commend their authour, and declare the excellent virtue of that tree from which such fruits do grow.

7. Lastly, The observation how un∣usual this practice is, (in any good de∣gree) may strongly assure the excellen∣cy thereof. For the rarer (especially in morals) any good thing is, the more noble and worthy it is; that rarity ar∣guing somewhat of peculiar difficulty in the attainment or the atchievement thereof. Nothing is more obvious to common experience, then that persons, who in the rest of their demeanour and dealings appear blameless, yea who in regard to other points of duty would seem nice and precise, are extremely peccant in this kind. We may see di∣vers, otherwise much restraining and much denying themselves, who yet in∣dulge themselves a strange licenciousness in speaking whatever their humour or their passion dictates. Many, in other respects harmless, (who would not for any thing smite or slay folks,) we may observe with their Tongue to commit horrible outrages upon any man that comes in their way. Frequently persons

very punctual in their dealings, are ve∣ry unjust in their language, cheating and robbing their neighbour of his re∣putation by envious detraction and hard censure. They who abhor shed∣ding a man's bloud, will yet without any scruple or remorse, by calumnious tales and virulent reproaches, assassinate his credit, and murther his good name, although to him perhaps far more dear and precious then his life. Commonly such as are greatly staunch in other en∣joyments of pleasure, are enormously intemperate in speaking, and very in∣continent of their Tongue: men in all other parts of morality rigorously sober, are often in this very wild and disso∣lute. Yea, not seldome we may ob∣serve, that even mighty pretenders to godliness, and zealous practisers of de∣votion, cannot forbear speaking things plainly repugnant to God's Law, and very prejudicial to his honour. Thus it is observable to be now; and thus we may suppose that it always hath been. So of his time S. Hierome (or rather S. Paulinus, in his excellent Epistle to Celantia) testifies:* 1.28 Such a lust (saith he, concerning the ill-governance of Speech) of this evil hath invaded the

minds of men, that even those who have far receded from other vices, do yet fall in∣to this, as into the last snare of the Devil. So it appears, that among all sorts of good Practice, the strict Governance of the Tongue is least ordinary, and con∣sequently, that it is most admirable, and excellent. And this is all I shall say for Confirmation of the Point asserted.

NOW then, as it is our duty to aim at perfection, or to endeavour the attainment of integrity in Heart and Life, so we should especially labour to govern our Tongue, and guard it from offence. To which purpose it is re∣quisite, that we should well understand and consider the nature of those several Offences to which Speech is liable, to∣gether with the special pravity, defor∣mity and inconvenience of each: for did we know and weigh them, we should not surely either like, or dare to incurr them.

The Offences of Speech are many and various in kind; so many as there be of Thought and of Action, unto which they do run parallel: according∣ly they well may be distinguished from the difference of objects which they do

specially respect. Whence 1. some of them are committed against God, and con∣front Piety; 2. others against our Neigh∣bour, and violate Justice, or Charity, or Peace; 3. others against our Selves, infringing Sobriety, Discretion, or Mode∣sty; or, 4. some are of a more general and abstracted nature, rambling through all matters, and crossing all the heads of Duty. It is true, that in most, or in all offences of Speech, there is a com∣plication of Impiety, Iniquity, and Im∣prudence; for that by all sorts of ill Speaking we sin against God, and break his Commandment; we injure our Neighbour, at least by contagion and bad example; we abuse our Selves, con∣tracting guilt, and exposing our selves to punishment: also the general vices of Speech (unadvisedness and vanity) do constantly adhere to every bad word: Yet commonly each evil Speech hath a more direct and immediate aspect upon some one of those objects, (God, our Neighbour, or our Selves,) and is peculiarly repugnant to one of those ca∣pital Vertues (Piety, Charity, and So∣briety) unto which all our Duty is reduced. Now according to this di∣stinction, I should, if time would give

leave, describe, and dissuade particu∣larly all these sorts of Offence: but (since I must be respectfull to patience, and carefull my self not to offend in Speech) I shall confine the rest of my present Discourse to the first sort, the Offences against Piety; and even of them I shall (waving the rest) onely touch two or three, insinuating some reasons why we should eschew them. These are,

I. Speaking blasphemously against God,* 1.29 or reproachfully concerning Re∣ligion, or to the disgrace of Piety, with intent to subvert mens faith in God, or to impair their reverence of him. There hath been a race of men (and would to God that race were not even till now continued) concerning whom the Psal∣mist said,* 1.30 They speak loftily, they set their mouth against the heavens; who, like the proud Senacherib,* 1.31 lift up their eyes, and exalt their voice against the Holy One of Israel; who, with the pro∣fane Antiochus,* 1.32 speak marvellous things against the God of Gods. This of all impieties is the most prodigiously Gi∣gantick, the most signal practice of en∣mity towards God, and downright wa∣ging of war against Heaven. Of all

weapons formed against God,* 1.33 the Tongue most notoriously doth impugn him: for we cannot reach Heaven with our hands, or immediately assault God by our actions: other ill practice indeed obliquely, or by consequence disho∣noureth God, and defameth goodness; but profane Discourse is directly level∣led at them, and doth immediately touch them, as its formal objects. Now doing thus argueth an extremity both of folly and naughtiness: for he that doeth it, either believeth the existence of God, and the truth of Religion; or he distrusts them. If he doth believe them, what a desperate madness is it in him, advisedly to invite certain mis∣chief to his home, and pull down hea∣viest vengeance on his head, by oppo∣sing the irresistible power, and provo∣king the inflexible justice of God? What an abominable villany and base∣ness is it, thus to abuse God's im∣mense goodness and mercy, offering such despight to the Authour of his be∣ing, and free donour of all the good he enjoys? What a monstrous conspiracy is it of stupidity and perverseness in him, thus wilfully to defy his own welfare, to forfeit all capacity of happiness; to

precipitate and plunge himself into a double Hell, that of bitter remorse here, that of endless pain hereafter? But if he that reproacheth God and Religion be supposed distrustfull of their being and reality, neither so is he excusable from like degrees of folly and pravity: for, beside the wild extravagance of such disbelief, against legions of cogent arguments and pregnant testimonies, a∣gainst all the voice of nature and faith of history, against the settled judgment of wise and sober persons, who have studied and considered the point, against the current tradition of all Ages, and general consent of mankind; all which to with∣stand, no less demonstrateth high in∣discretion then arrogance; beside also the palpable silliness which he displays, in causelesly (or for no other cause then soothing a phantastick humour) draw∣ing upon himself the anger and hatred of all men, who are concerned for the interests of their Religion, thrusting himself into great dangers and mischiefs thence imminent to him both from pri∣vate zeal, and publick law; beside (I say) these evident follies, there is an unsufferable insolence and horrible ma∣lice apparent in this practice: for 'tis no

less then the height of insolence, thus to affront mankind in matters of highest consideration, and deepest resentment with it; not onely thwarting its com∣mon notions, but vilifying the chief objects of its highest respect and affecti∣on, of its main care and concernment; so making the fiercest invasion that can be on its credit, and charging it with greatest fondness. Who can endure, that He, whom he apprehends to be his grand Parent, his best Friend and Benefactour, his great Patron and So∣vereign, should in down-right terms be defamed or disparaged? Who can pa∣tiently bear, that wherein he placeth his utmost hopes, and supreme felicity, to be expressly slighted or scorned? Who can take the offering to doe this, otherwise then for a most injurious re∣flexion upon his judgment and his prac∣tice? If he cannot believe in God, he may let them alone who do: if he will not practise Religion, he may forbear to persecute it. He cannot pretend any zeal; 'tis therefore onely pride that moves him to disturb us. So may eve∣ry man with all the reason in the world complain against the profane Talker. Seeing also it is most evident, that hear∣ty

reverence of God, and a conscienci∣ous regard to Religion, do produce great benefits to mankind, being indeed the main supports of common honesty and sobriety, the sole curbs, effectually restraining men from unjust fraud and violence, from brutish lusts and passi∣ons; since apparently Religion prescri∣beth the best rules, and imposeth the strongest engagements to the perfor∣mance of those actions, whereby not onely mens private welfare is promoted, and ordinary conversation is sweetned, and common life is adorned, but also whereby publick order and peace are maintained;* 1.34 since (as Cicero with good reason judged) Piety being removed, 'tis probable that Justice it self (of all Ver∣tues the best guarded and fortified by hu∣mane power) could not subsist, no faith could be secured, no society could be pre∣served among men; it being manifestly vain to fansy, that assuredly without Religious conscience any one will be a good Subject, a true Friend, or an Ho∣nest man; or that any other considera∣tion can induce men to prefer duty to their Prince, the prosperity of their Country, fidelity toward their Friends or Neighbours, before their own pre∣sent

interests and pleasure: Since, I say, the credit of Religion is so very beneficial and usefull to mankind, 'tis plain, that he must be exceedingly spite∣full and malicious, who shall by pro∣fane Discourse endeavour to supplant or shake it. He that speaketh against God or Providence, hath assuredly a pique at Goodness, and would not have it predominant in the hearts of men. He that disparages Religion, doth certainly take his aim against Vertue, and would not have it practised in the world: his meaning plainly is, to effect, if he can, that Men should live like Beasts in foul impurities, or like Fiends in mischie∣vous iniquities. Such an one therefore is not to be taken as a simple embracer of Errour, but as a spitefull designer a∣gainst common Good. For indeed, were any man assured (as none can up∣on so much as probable grounds think it) that Religion had been onely devi∣sed by men, as a supplemental aid to Reason and Force,* 1.35 (drawing them, whom the one could not persuade, nor the o∣ther compell, to the practice of things conducible to the publick weal;) that it were meerly an implement of policy, or a knack to make people loyal to

their Prince, upright in their dealings, sober in their conversations, moderate in their passions, vertuous in all their doings; it were yet a most barbarous naughtiness and inhumanity in him to assay the overthrow thereof, with the defeating so excellent purposes: he that should attempt it, justly would deserve to be reputed an enemy to the welfare of mankind, to be treated as a pestilent disturber of the world.

II. Another like Offence against Pi∣ety is, to speak loosely and wantonly about Holy things, (things nearly rela∣ted to God or to Religion,) to make such things the matter of sport and mockery, to play and trifle with them. But of this I shall have occasion to speak in another Discourse.

III. Another grand Offence against Piety is rash and vain Swearing in com∣mon discourse; an Offence which now strangely reigns and rages in the world, passing about in a specious garb, and under glorious titles, as a gentile and gracefull quality, a mark of fine bree∣ding, and a point of high gallantry. Who, forsooth, now is the brave Spark, and complete Gentleman, but he that hath the skil and confidence (O Hea∣vens!

how mean a skill how mad a con∣fidence!) to lard every sentence with an Oath or a Curse; making bold at every turn to salute God, fetching him down from Heaven to avouch any idle prattle, to second any giddy passion, to concern himself in any trivial affair of his; yea, calling and challenging the Almighty to damn and destroy him? But somewhat to repress these fond con∣ceits and vile practices, let us, I pray, consider,

1. That Swearing thus is most ex∣pressly and strictly prohibited to us.* 1.36 I say unto you, Swear not at all: But let your conversation be Yea, yea, Nay, nay; for whatsoever is more then these, cometh from evil:* 1.37 so our Lord forbids it. But above all things, my brethren, swear not— lest you enter into condemnation: so doth Saint James warn against it. And is it not then prodigious, that in Christen∣dome any man should affect to break laws so plain, and so severe; that it should pass here not onely for a tolera∣ble, but even for a commendable prac∣tice, to violate so manifest and so im∣portant a Duty; that so directly to thwart our Lord himself should be a thing not in use onely, but in credit

and request among Christians? What more palpable affront could be of∣fered to our Religion, and to all that is Sacred among us? For, what respect or force can we imagine reserved to Religion, while a practice so indispu∣tably opposite thereto, in a high degree, is so current and prevalent?

2. Again, according to the very na∣ture and reason of things, it is evident∣ly an intolerable Profaneness, thus un∣advisedly to make addresses and appeals to God, invoking his testimony, and demanding his judgment about trifles; far more such, then it were a high pre∣sumption and encroachment upon the Majesty of a Prince, on every petty oc∣casion to break into his presence, and to assail his ears, dragging him to hear and determin concerning it. Whence the very light of Nature condemns this practice, and even Heathens have loud∣ly declared against it, as derogatory to the reverence of the Deity, and unsu∣table to the gravity of a worthy man.

3. Swearing indeed is by our Holy Oracles worthily represented to us, as an especial piece of Worship and Devo∣tion toward God; wherein, duely per∣formed, we piously acknowledge his

chief Attributes, and singular Preroga∣tives: (his being every-where present, and conscious of all we say or doe; his Goodness, and Fidelity, in favouring truth, and protecting right; his Justice, in rewarding veracity and equity, in avenging falshood and iniquity; his being the Supreme Lord of all persons, and last Judge in all causes: to signify and avow these things to God's glory, Swearing was instituted, and naturally serveth:) wherefore as all other acts of Devotion, so this grand one especially should never be performed without all serious consideration and humble reve∣rence; the cause should be certainly just and true, the matter worthy and weighty, the manner grave and solemn, the mind framed to earnest attention, and furnished with devout affections. Those conditions are always carefully to be observed, which the Prophet in∣timates, when he chargeth thus;* 1.38 Thou shalt swear, That Lord liveth, in truth, in judgment, and in righteousness. It is therefore horrible mockery, and profa∣nation of a most sacred ordinance, when men presume to use it without any care or consideration, without any respect or awe, upon any slight or vain occasion.

4. The doing so is also very prejudi∣cial to humane Society; for the decision of Right, the security of Government, and the preservation of Peace, do much depend upon an awfull regard to Oaths; and therefore upon their being onely used in due manner, and season: the same do greatly suffer by the contempt or disregard of them, and consequently by their common and careless use. They are the surest bonds by which the Con∣sciences of men are tied to the attestati∣on of truth, and observance of faith; the which as by rare and reverent use they are kept firm and fast, so by fre∣quent and negligent application of them (by their prostitution to every light and toyish matter,) they are quite dissolved, or much slackned. Whence the publick seems much concerned, that this enormity should be retrenched. For if Oaths generally become cheap and vile, what will that of Allegeance signify? if men are wont to dally with Swearing every-where, can they be expected to be strict and serious therein at the Bar, or in the Church? Will they regard the testimony of God, or dread his judgment, in one place, or at one time, whenas every-where con∣tinually

(upon any, upon no occasion) they dare to confront and contemn them?

5. This way of Swearing is also a very uncivil and unmannerly practice. It is not onely a gross rudeness toward the main body of men, who justly re∣verence the Name of God, and loath such abuses thereof; not onely an in∣solent defiance to the common Professi∣on and Law of our Country, which disallows and condemns it; but it is very odious and offensive to any parti∣cular Society, if at least there be one sober person therein: for to any such person (who retains a sense of good∣ness, or is any-wise concerned for God's honour) no language or behaviour can be more disgustfull; nothing can more grate the ears or fret the heart of such an one, then this kind of talk: to give him the Lie were a complement, to spit in his face were an obligation, in com∣parison thereto. Wherefore 'tis a won∣der, that any person, having in him a spark of ingenuity, or at all pretending to good manners, should find in his heart or deign to use it.

6. This practice also much derogateth from the credit of him that useth it,

rendring the truth of what-ever he says in reason and justice suspected. For he that is so void of Conscience, as to swear vainly, what can engage him to speak truly? He that is so loose in one such point of obedience to God and Reason, why should we conceive him strict in regard to another?

7. It can be surely no wrong to dis∣trust him, since he implies himself not to be, even in his own opinion, a cre∣dible person; since he judges not his own bare affirmation to deserve belief. For why,* 1.39 if he takes his word to be competently good, doth he back it with such Asseverations? why unpro∣voked calls he God to witness, if he thinks his own honesty sufficient to as∣sure the truth of what he says? An honest man, methinks, should scorn thus to invalidate his own credit, or to detract from the authority of his word, which should stand firm upon it self, and not want an Oath to support it.

8. To excuse this, the Swearer must be forced to confess another ugly fault in speaking, that is, impertinence, or using of wast and insignificant words; to be charged wherewith he is indeed however unavoidably liable. For Oaths,

as they pass commonly, are meer excre∣scencies of Speech, which do nothing else but encumber and deform it: they embellish discourse, just as a wen or a scab does beautifie a face; as a spot or a patch does adorn a garment. For to what purpose (I pray) is God's Name haled into our idle talk? why should we so often mention him, when we ne∣ver mean any thing about him? Into every sentence to foist a dog, or a horse, would altogether be as proper and per∣tinent.* 1.40 These superfluous words signify nothing, but that the speaker little skil∣leth the use of speech, or the rule of con∣versation, but meaneth to parte any thing without wit or judgment; that his fancy is very beggarly, and craves the aid of any impertinency to relieve it. One would think, that a man of sense should grutch to lend his ears, or incline his attention to such putid stuff; that without nauseating he should not endure to see men lavish time, and squander breath so frivolously.

9. In fine, this Offence is particular∣ly most inexcusable, in that it scarce hath any temptation to it, or bringeth with it any advantage; so that it is un∣accountable what (beside meer vanity

or perverseness) should dispose men thereto. It gratifieth no sense, it yiel∣deth no profit, it procureth no honour: for the sound of it is not very melodi∣ous, nor surely was any man ever pre∣ferred for it, or got an estate thereby; it rather to any good ear maketh a hor∣rid and jarring noise, it rather produ∣ceth displeasure, dammage, and disgrace. Wherefore of all dealers in sin the Swea∣rer is apparently the silliest, and maketh the worst bargains for himself: for he sinneth gratis, and (like those in the Prophet) selleth his soul for nothing.* 1.41 An Epicure hath some reason, and an Ex∣tortioner is a man of wisedom, if com∣pared to him; for they enjoy some pleasure, or acquire some gain here, in lieu of their Salvation hereafter. But he offends Heaven, and abandons hap∣piness, he knows not why, nor for what; a fond humour possesses him, he inconsiderately follows a herd of fopps, he affects to play the Ape; that is all he can say for himself. Let me be pardoned, if just indignation against a wickedness so contemptible, so hainous, and so senseless, and withall so notorious, and so rife among us, doth extort from me language somewhat tart and vehement.

If men would then but a little consider things, surely this scurvy fashion would be soon discarded, much fitter for the scumme of the people, then for the flower of the Gentry; yea rather, much below any man endued with a scrap of Reason, not to say with a grain of Religi∣on. Could we bethink our selves, certainly modest, sober and pertinent Discourse would appear far more ge∣nerous and manly, then such wild Hectoring God Almighty, such rude insulting over the received Laws, such ruffianly swaggering against so∣briety and goodness. If Gentlemen would regard the Vertues of their ancestours, (that gallant Courage, that solid Wisedom, that noble Cour∣tesy, which first advanced their Fa∣milies, and severed them from the vulgar,) this degenerate wantonness and dirtiness of Speech would return to the dunghill, or rather (which God grant) would be quite banished from the world.

Finally, as to this whole Point, about not offending in our Speech against Pi∣ety, we should consider, that as we our selves, with all our members and

powers, were chiefly designed and framed to serve and glorify our Ma∣ker; (it being withall the greatest perfection of our nature, and the no∣blest privilege thereof so to doe;) so especially our Tongue and Spea∣king faculty were given us to de∣clare our admiration and reverence of him, to express our love and gra∣titude toward him, to celebrate his praises, to acknowledge his benefits, to promote his honour and service. This consequently is the most pro∣per and worthy use thereof; from this it becomes in effect what the Psalmist so often terms it,* 1.42 our glo∣ry, and the best member we have; as that whereby we far excell all creatures here below; that whereby we consort with the blessed Angels above, in distinct utterance of praise to our Creatour. Wherefore apply∣ing it to any impious discourse, (ten∣ding any-wise to the dishonour of God, or disparagement of Religion,) is a most unnatural abuse thereof, and a vile ingratitude toward him that gave it to us. From which, and from all other offences, God in his mercy preserve us all, through Je∣sus

Christ our Lord, unto whom for ever with heart and tongue let us strive to render all glory and praise.

AMEN.

Notes

• * 1.1

  Deut. 18. 13.
• * 1.2

  Luk. 6. 40.
• * 1.3

  Matt. 5. 48. & 19. 21.
• * 1.4

  2 Cor. 13. 11.
• * 1.5

  Heb. 6. 1.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Psal. 37. 23, 24.
• * 1.8

  Jam. 1. 4.
• * 1.9

  Act. 13. 22.
• * 1.10

  Psal. 119. 6.
• * 1.11

  Luk. 1. 6.
• * 1.12

  Gen. 6. 9. & 17. 1.
• * 1.13

  Job 1. 1.
• * 1.14

  Prov. 20. 9.
• * 1.15

  Job 9. 20.
• * 1.16

  Eccles 7. 20.
• * 1.17

  Ecclus 19. 11. A fool travai∣leth with a word, as a woman in la∣bour of a child.
• * 1.18

  Matt. 12. 34.
• * 1.19

  Psal. 39. 3.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  1 Pet. 3. 4.
• * 1.22

  Psal. 17. 3.
• * 1.23

  Psal. 39. 1.
• * 1.24

  Psal. 12. 4.
• * 1.25

  Prov. 12. 18.
• * 1.26

  Prov. 10. 11. & 15. 4. Prov. 15. 7. Prov. 12. 14. & 13. 2, 3. & 15. 23.
• * 1.27

  Prov. 24. 26.
• * 1.28

  Tanta hújus mali libido mentes homi∣num invasit, ut etiam qui procul ab ali∣is vitiis re∣cesserunt, in istud tamen, quasi in ex∣tremum Dia∣boli laqueum, incidant. Ad Celant.
• * 1.29

  (Psal. 78. 19. Num. 21. 5. Job 34. 37.)
• * 1.30

  Psal. 73. 8, 9.
• * 1.31

  Isa. 37. 23. 2 Chron. 32. 19.
• * 1.32

  Dan. 11. 36.
• * 1.33

  Isa. 54. 17.
• * 1.34

  Haud scio an, pietate ad∣versus Deos sublatâ, fides etiam, & so∣cietas humani generis, & u∣nd excellen∣tissima virtus justitia tolla∣tur. Cic.
• * 1.35

  Vt quos ra∣tio non posset, eos ad offici∣um religio duceret. Cic.
• * 1.36

  Matth. 5. 34, 37.
• * 1.37

  Jam. 5. 12.
• * 1.38

  Jer. 4. 2.
• * 1.39

  Tantus in te sit veri amor, ut quicquid dixeris, ju∣ratum putes. Hier.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hier.
• * 1.41

  Isa. 52. 3.
• * 1.42

  Psal. 16. 9. & 30. 12. & 57. 8. & 108. 1.