Anonymous on Article XXXIX: Of a Christian man's Oath

J. Vain and rash Swearing is forbidden Christian Men by our Lord Jesus Christ, and James his Apostle. When Men upon mean and trifling Occasions, without 2 Provocation that may justify it, or any just Reason which may allow it, presume to swear by their Maker, or by the Heavens, by the Sacrament, or by their Faith, or by any other Particular; and repeat their Oaths with en

eing

\ * : I’s \ N :

Thirty Nine ARTICLES.

being willing to make them pass for Sense, or to supply the Room of Article it. Their Swearing is vain and rash, impertinent and idle, not fit XXXIX. for the Hearing of a sober Man, much less for the Hearing of the ww —

Almighty God, who is of purer Eyes than to behold, and of Ears, than to hear such Iniquity with Approbation. It is so unbecoming 4 Man, so injurious to the Soul, and scandalous in Conversation, that it may be wondered how Men of common Sense should allow of it ; much more may it be admired, that Men of the best and sublimest Parts, who may distinguish themselves enough by their Reason, should be so far infatuated, as to mix it in their daily Discourse, and should esteem it an Embellishment and Excellency in Conversation. And this we may see into, if we but consider, that such rath and vain Swearers must either intend to gain Credit by their Oaths, or to ap- pear great and singular ; either to put their Words into a fashionable Dress, or to humour the Company they keep. If they swear upon any of these Accounts, they are rash and vain in their Oaths, and idle and impertinent, they neither act like Men, nor Christians. © 1 If they {wear to gain Credit, they fall short. of their End. For who will believe the Man that swears much, or recommends his | Discourse with an Oath ? The Major Part of Men as yet, have such an Aversion against it, that they had rather hear good Reasons with out it, and will sooner submit to plain Arguments, than to such prophane Language. But if they thus intend Credit to themselves, it must be either for their Reasons, or their Passions; but solid Reason is more convincing in its own native Brightness, and loses some of its Force, when attended with such furious Words; and as for Pas. sion, it is bad enough usually in it self, they need not make it worse, or raise it by such Additions. But the Credit is so inconsiderable that is thus gained, that common Swearers are pitied by the Pious, and despised by others; and the more they swear, the more they are suspected: For when they muster up such Hellish Forces most da- ingly, it is observ’d that they design to frighten the timerous, to cheat the surprized, to defraud tlie rest, and to do most Mis- chief. But of all Men, they take the wrong Way to be credi- ted. For how can such Oaths be believed, which they do not be- lieve themselves, and which are as frequently violated and broken, as uttered ; when he that uttered them over Night, forgets them the next Day ? Or if he recolle&s them, trembles to perform them ; nay, when he that babbles them out in one Hour, {wears the con- trary in the next Moment, and perjures himself by his own Pre- sumption. This is so far from gaining Credit, that it lessens the Man in his general Esteem, vilifies his Person and Parts, and de- grades him so much, that he is fit for no Company, but the Mean- est, and the Dregs of the World. And as Swearing seldom goes alone, but hath Cursing for its Companion, it lies the heavier upon the Reputation and Conscience of the Man; and unless he sees into his Sin, may verify the Tragedy, which he threatens to others, up- on his own Person : And such by dying without Repentance, may find themselves damned, according to their own dreadful Impreca- tions and Wishes, It had been 177 creditable and safe to have aer m e

—B

An EXPOSITION of th

Article XXXIX.

Matt. e. 34, 35, 36, 37.

En * A. * .

=>. 2

ed our Saviour. But I say unto you, swear not at all; neither

Heaven, for it is God’s Throne; nor by the Earth, for it is his Fogg. fool ;, neither by Jerusalem, for it is the City of the great Ning; nei.

ther shalt thou swear by thy Head, because thou canst not make one Hair white or black; but let your Communication be yea, yea; nay, nay ; for whatsoever 1s more than these, cometh of evil.

2. This vain and rash Swearing may be used, to appear great and terrible, to frighten the Pious, and amaze the serious. For some Men, who have nothing to commend them, do thus think to make themselves known; or if they are remarkable upon no other Ac- counts, pretend to be thus considerable : They fancy that an Oath now and then sounds well from their Lips, and gives Authority and Force to what they say. As if a hard Word was more com- manding than Sense, or a bold Oath of greater Force than Reason. 21775 observe that others are more swayed by Passion, than governed by Consideration ; and they had rather raise up Fear and Terror, than Argument and Conviction. But do these act at the same Time like Men or Beasts, do they speak like Christians, or roar like Lions? Which would be more becoming or more acceptable, a solid Reason, or a vain Oath > Would it not be more agreeable to their Station and Pretences to speak like rational Men, and to offer solid Argu- ments, than to appear like Furies, and bellow out the Language of

Hell? And however e may frighten the weak and timerous, the

wiser Sort will but despise them for their Impudence, and the Pious

bewail them: For they but strive to terrify others with that, which

| Exod. 20, 7,

will prove most terrible to themselves, and to scare them with that which will bring their Damnation. For as much as ey swagger with their Oaths upon Earth, there is one that heareth how bold

they are with his Sacred Name, and hath resolved to punish them

according to their Prophaneness: For it is he that says, Thou sbalt

not take the Name of the Lord thy God in vain ; for the Lord will

not bold him guiltless, that taketh his Name in vain. 5

3. Some may be so vain as to swear meerly to be in the Mode,

and to shew that they can be as bold and daring in their Discourse,

as | the prophanest in the Age. *Tis sad when Wickedness must combine to make a Fashion, and Prophaneness undertakes to dictate

what Language is proper for a Gentleman; as if the Devil was to

govern, and not God; or as if Men feared more to be out of the Mode, than to offend their Lord. But if Men should dress as they usually speak, and were as many monstrous Appearances in Garb, as they fill up their Discourse with Prophaneness, they might soon be ashamed of their Fashions, and speak more rationally. ’ What would be more ridiculous, than to be dress d up with the Pictures of De- vils 2 And what more ridiculous, than to fill up the Discourse with their Language ? As if the worst of Spirits were in the Heart, and managed the Tongue: Or, why should they be more ashamed to carry their Resemblance in their Cloaths, when they give them the Heart, and swear and curse as if they had the sole disposal 5 5 ouls

Land

= Thirty Nine ARTICLES.

Souls? It must then be more proper for Men to speak rationally,

and to use that Sobriety which God hath commanded , than to mix Rebellion against him in their Words, and to defy his Power. Such Bravery must down, which exalts it elf against the most High; and

all the Pride of Heart, and Thunder of Words, must come to nought. What Man would speak Treason to humour the Discourse

and Fashion of Traitors > And how can it be safe to utter Treason

ainst Heaven, meerly to please prophane Men, or to gratify the /anity of being in the Mode? It is indeed impossible, that Oaths

Article XXXIX.

| should be acceptable to any pious Ear. But the Fire and Brimstone which is so belched forth, and scattered in Conversation, cannot

scorch or burn them: The Fury of it is conceal’d till the Great

Day, when it shall kindle in the Consciences of the Prophane, burn them with unspeakable Pain, and meet those eternal Flames, which

shall be their Torment for ever; where perhaps they may swear in Earnest, as they do now in Jest, and curse one another to all Eternity.

If the modish Discourse of the Age leads to such Torments, what Treasures of Wrath do common Swearers treasure up against that

Day? And what must be their Portion > Much better had it been

for them to have taken St. James’s Advice: Brit above all Things, my Bret hren, swear not, neither by Heaven, nor by the Earth, nor by any other Oath ; but let your Tea be Tea, and your Nay, Nay, lest ye foll into Condemnation. Os | 1 e | :

4. Some ma be so poor spirited, as to {wear to humour Company,

Jam. 5. 12.

to Imitate a Friend, and to shun Singularity. But what can be | more idle and filly, than for a Man to prefer the Pleasure of the

Company, before the Favour of God, and the Testimony of a good Conscience ? It is meer Folly to bespeak the Favour of Companions,

2 speaking as prophanely as they, or to court their Applause and 7 os eng by committing the same Fault with them. A Man

had better be alone, than learn to fin with the Multitude ; and

will find more Satisfaction from himself, than from the Friendship

of the wicked. For no Company can licentiate that which God forbids : And all the Mirth that the witty Discourse of the Pro- phane can raise, cannot compensate the black Guilt of Oaths inter- mixed with it. That Interest in Company, in vain Company, is too mean to be so dearly bought with the Loss of our Innocency ; and that Credit in Conversation is à small Satisfaction, which is at-

tended with such Prophaneness. There is nothing to. be gained by |

such Companions, who walk in the broad way to Destruction, but Ruin. And however apt some are to imitate the worst Part of Con- versation ; he that guards his Words, speaks rationally, and discour- ses fully, according to the Point in hand, without such daring Ex-

Free. is the wiser Man, will be more valued, and experience the

Friendship ; will not only please God and retain his Integrity, but will be more respected and regarded than others. A fool uttereth all bis Mind, but a wise Man keepeth it in till afterwards. Seest thou

a Man that is bafly in bis Words, there is more Hope of a Fool than

F him,

Prov. 29. 11,

Mmz | II. The

n

Article XXXIX. Yes

Deut. 6. 13.

—

An EXPOSITION of the II. The Christian Religion does not prohibit but that a Man may swear, when the Magistrate requires, in a Cause of Faith and Chari-

ty; when Evidence is to be given; and an Oath may secure the redit, Liberty, and Life of others: When Faith may be had to what 1s testified, Charity may 9 do good, and Strife may so be ended. An Oath, when the Magistrate demands it, is an Appeal to God, whereby we promise all Duty and Allegiance, or declare what we know is true, that the Law may take Place, Transgreffors may be punished, or the Innocent delivered; and such an Appeal to him, who knoweth all Things, is sometimes neceffary, and what we Christians may make. For as it is the folemnest Invocation of the Deity, which the Magistrate and others believe to be made in Since- rity, as Men fear him, and dread his Wrath; it is the best Expedi- ent that can be thought of, to find out the Truth in Matters of Fa& or Right; and without it, it would be impossible for the Magistrate to judge righteously, and to pass Sentence according to the Truth. It is confessed that some wicked Men may presume to swear falsely,

and may do what lies in them to mifguide Judgment: But as Men

usually reverence an Oath, according to the Fear they have of God, and are cautious how they swear, as they value their own Souls ; we are bound in Charity to believe, that when they swear before a Magistrate, they swear in Truth : And if any. do otherwise, by one Means or other they are suspected, and cannot injure the Communi- ty so much, as an Gath in Sincerity may do good to it. Such an

vil must be born with for a greater Good; for the Magistrate can- not rule in Safety, and judge between Man and Man, without the

Assistance of an Oath ; though sometimes Men are forsworn , and

the Subject cannot be secure in his Goods or Life, unless it be

given sometimes for the Preservation of Both. And therefore Moses

enjoined the Jews to use it, when Necessity so required. Thou shalt

sear the Lord thy God, and serve him, and shalt swear by his ame. 1 5 8

III. An Oath fo taken must be according to the Prophet’s Teach- ing, In Justice, Judgment and Truth; and every one that gives it, must be well assur’d, that it be in Truth, according to the plain and real Fact; in Judgment, according to the best of his Know- ledge, and the truest Judgment he can make of what he knows, or heard, or saw; and in Righteousness, without Partiality , Favour or Affection, that Righteousness may take Place, and Justice may be done : Thus doing, Faith and Charity may be pursued, the Ends of Government may be obtain’d, Veneration for an Oath may be preserv’d, and Righteousness and Peace may flourish in the Land, and all the happy Consequences of Swearing in the Fear of God, may be obtain’d. *Tis true, a false Oath may be more inju- rious to another, than Deceit, Rapine, or Theft; but there is fo

much Care taken to prevent such Mischief, and such signal Punish-

ments have been inflicted upon false Swearers, by Divine Judgment, and Man’s Severity, that it is, I presume, but very seldom that an

Oath

Thirty Nine ARTICLES.

Oath is so abus d, or proves fo injurious: However, if Men Article will Swear falsly, and will dare the A_ to strike them Dead, XXXIX. ath, or the Advantage

this does not lessen the Value of a true that is daily had by it; for when it is given in the Fear of God, it may secure the Estate, preserve our Liberty, and fave the Life; it may direct Judges to determine that which is just between Man and Man, and uphold the Laws of a Nation, and maintain its Hap-

piness and Peace; and as this has been allow’d in all Nations,

where the Power of God is feared, our Religion allows it: For

Men verily Swear by the greater, and an Oath for Confirmation, is Heb. 6. 16.

to them an end of all Strife.

By this ye may see how 1mpertinent common Swearing is : How

frivolous their Exceptions are, that refuse to Swear before a — and how careful we should be to speak as Chri- lanss 5

1. Common Swearing is very idle and impertinent, rash and vain, it does no manner of Good in Discourse, and can give no Credit to it; a good Man can be believ’d without it, and a bad Man, or a Liar, cannot by all this Prophaneness, remove the Suspi- cion of a Lie from him: It is neither fit to be mix’d with Truth,

nor with Falshood; for its Company discredits Truth, and renders Falshood impudent : The Man that uses it, cannot help himself by

it ; for as all his Oaths cannot change his Features, or make his Fair white or black; they cannot better his Condition, enrich his Habitation, or enlarge his Wisdom. None but rash, heady Men, would make themselves notorious for such Expressions ; and such as can make themselves famous for nothing else, had better never been born ; for they that Swear often, must needs be Forsworn often ; and that Guilt that is multiplied every Day, must needs be dread-

ful in the End. Te shall not Swear by my Name fp, neither shalt Levis. 19. 12.

thou profane the Name of thy God; I am the Lord.

2. Their Exceptions are frivolous, who refuse to Swear before a Magistrate ; for because they may not Swear in common Discourse, they will not Swear at all; as if God had as strictly forbidden it before a Magistrate, as in common Conversation; whereas God al- lows it in Truth, Judgment and Righteousness ; but forbids it, when a yea, and a nay may do as well, and prove as satisfactory. But to show the Weakness of these Men, they will not Swear before a Magistrate themselves ; and yet in a Cause of their own, they shall Sub-pzna, and oblige others to Swear in their Behalf before a Magistrate : Whereas if it be a Sin to Swear at all, why will they oblige others to Sin, to serve their Cause ? But I need not insist upon this their Mistake, when they themselves will call upon the Almighty, and as in his Presence give their Testimony ; which is as great an Oath without the Formality of it, as can be

taken. If this will not reclaim them, I hope they are not holicr Rom. g, 1

than St. Paul, who thus says; I say the Truth in Christ, I lie not, my Conscience also bearing me Witness in the Holy Ghost. | 3. We

„ A

270 An EXPOSITION if th

Article z. We otight to be very careful to speak as Christians, and to XXXIX. DiGourse with one another with Sobriety, and the Fear of God, Yo that we may lay aside all that Vanity of Words, which but uf

fend Pious Ears, and increase Guilt: We may as well gain Credit to our Affirmations and Denials as others, and bur Yea may be as much valuable, our Nay as much a Denial, as if we us’d more so- lemn Asseverations: We discredit our selves by our Words, and lole the Reputation of Truth by reteding from it: Were we ab ways wary, We might establish our Words, and what we = mon

3 hut

Prov, re, 15 be believ d. In che Multitudt of Words there wanteth not Sin be that refraineth his Lips, is wise. 5

„

Thirty Nine Ax TIcLES.