2 Swearing in our ordinary discourse is the very Livery of the Devil, and badge of profaneness, which the Wise man hinteth unto us, Eccles. 9. 2. where, as he maketh it a sure sign of a godly man, to fear an oath, so of a wicked and profane person, not to fear an oath, but to make no conscience of it. And truly, ordinary swearing may well be a badge and note of a profane person, for such an one will make little or no conscience of any sin, who maketh no conscience of this sin of swearing, which is so vain and unprofitable a sin: for the excuse whereof the swearer cannot plead any outward good, neither profit, as the covetous worldling; nor honour and preferment, as the ambitious person; nor pleasure, as the voluptuous; and therefore we may well conclude, that he who makes no conscience of swearing, will make little conscience of any other sin; for he that will sin for nothing, as the swearer doth, certainly will sin for something. Nay, what sin will not he commit for profit, pleasure, or preferment, who sticks not to profane the holy name of God for nothing?1 Our blessed Saviour speaking of this sin, saith expressly, it cometh of evil, meaning the Devil, Let your communication be yea, yea, nay, nay, for whatsoever is more than these cometh of evil; i. e. that evil one the Devil, who is the author of all vain oaths. Which me thinks should be a powerful argument to prevail with men, to avoid in their ordinary communication all vain oaths, yea and needless protestations, considering they come from the Devil, who is the School-master that teacheth men to use them, and therefore by a frequent use of them, they show themselves to be the Scholars, if not the children, of the Devil.
2 Swearing in our ordinary discourse is the very Livery of the Devil, and badge of prophaneness, which the Wise man hinteth unto us, Eccles. 9. 2. where, as he maketh it a sure sign of a godly man, to fear an oath, so of a wicked and prophane person, not to fear an oath, but to make no conscience of it. And truly, ordinary swearing may well be a badge and note of a prophane person, for such an one will make little or no conscience of any sin, who maketh no conscience of this sin of swearing, which is so vain and unprofitable a sin: for the excuse whereof the swearer cannot plead any outward good, neither profit, as the covetous worldling; nor honour and preferment, as the ambitious person; nor pleasure, as the voluptuous; and therefore wee may well conclude, that he who makes no conscience of swearing, will make little conscience of any other sin; for hee that will sin for nothing, as the swearer doth, certainly will sin for something. Nay, what sin will not he commit for profit, pleasure, or preferment, who sticks not to prophane the holy name of God for nothing?1 Our blessed Saviour speaking of this sin, saith expresly, it cometh of evil, meaning the Devil, Let your communication be yea, yea, nay, nay, for whatsoever is more than these cometh of evil; i. e. that evil one the Devil, who is the author of all vain oathes. Which me thinks should be a powerful argument to prevail with men, to avoyd in their ordinary communication all vain oathes, yea and needless protestations, considering they come from the Devil, who is the School-master that teacheth men to use them, and therefore by a frequent use of them, they shew themselves to be the Scholars, if not the children, of the Devil.
- 1Mat. 5. 37 [Greek or Hebrew].Mat. 5. 37 〈non-Latin alphabet〉.
