SERMON XVIII:
The Folly of Slander (Prov 10:18)
QUOTE: "The slanderer is an enemy, as the most fierce and outrageous, so the most base and unworthy that can be: he fights with the most perilous and most unlawful weapon, in the most furious and foul way that can be. His weapon is an envenomed arrow, full of deadly poison, which he shooteth suddenly, and feareth not; a weapon which by no force can be resisted, by no art declined, whose impression is altogether inevitable and unsustainable."
SERMON XVII.
The Folly of Slander (Prov 10:18)
QUOTE: "Slander thence hath always been a principal engine, whereby covetous, ambitious, envious, ill-natured, and vain persons have strove to supplant their competitors, and advance themselves; meaning thereby to procure, what they chiefly prize and like, wealth, or dignity, or reputation, favor and power in the court, respect and interest with the people."
SERMON XIV:
Against Foolish Talking and Jesting (Eph 5:4)
QUOTE: "They scorn to be formally advised or taught; but they may perhaps be slyly laughed and lured into a better mind. If by such complaisance we can inveigle those dotterels to hearken to us, we may induce them to consider farther, and give reason some competent scope, some fair play with them. Good reason may be apparelled in the garb of wit, and therein will securely pass, whither in its native homeliness it could never arrive: and being come thither, it with especial advantage may impress good advice; making an offender more clearly to see, and more deeply to feel his miscarriage; being represented to his fancy in a strain somewhat rare and remarkable, yet not so fierce and frightful."
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How to Make a Happy Home"
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"Sermons, on Various Subjects"
by Isaac Barrow
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Sermon XIII
Not to Offend in Word,
an Evidence of a High Pitch of Virtue
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OUR SPEECH SHOULD GLORIFY GOD: "We ... were chiefly designed and framed to serve and glorify our Maker ... our tongue and speaking faculty were given us to declare our admiration and reverence of him, to express our love and gratitude toward him, to celebrate his praises, to acknowledge his benefits, to promote his honour and service ... as that whereby we far excel all creatures here below ... Wherefore applying it to any impious discourse, (tending anywise to the dishonour of God, or disparagement of religion,) is a most unnatural abuse ... and a vile ingratitude toward him that gave it to us."
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This sentence stands in the head of a discourse concerning the tongue, (that doubtful engine of good and evil,) wherein how excellent benefits, and how grievous mischiefs, it, as rightly or perversely 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 comparisons 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 therein: for to be perfect, and to go on to perfection, are precepts, the observance whereof is incumbent on us. We shall first briefly explain the assertion, and then declare its truth; afterwards we shall press somewhat couched in the duty.
To offend originally signifies to impinge, 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 transferred to denote our being through any incident temptation brought into sin, whereby a man is thrown down, or bowed from his upright state, and interrupted from prosecuting a steady course of piety and virtue. By an usual and apposite manner of speaking, our tenor of life is called a way, our conversation walking, our actions steps, our observing good laws uprightness, our transgression of them tripping, faltering, falling.
By not offending in word, we may easily then conceive to be understood such a constant restraint, and such a careful 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, a brave and excellent man, who, as to the continual tenor of his life, is free from all notorious defects, and heinous faults; like David, fulfilling all God's will, and having respect to all God's commandments; like Zachary and Elizabeth, walking in all the commandments and ordinances of the Lord blameless. Thus was Noah, thus was Abraham, thus was Job perfect. This is the notion of perfection in holy Scripture: 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, I have made my heart clean, I am pure from my sin; where every man must confess with Job, If I justify myself, mine own mouth shall condemn me; if I say, I am perfect, it shall prove me perverse. 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 Apostle's assertion, immediately preceding my text; which words may serve to expound these. In many things, saith he, we offend all; that is, there is no man absolutely perfect: but if any man offend not in word, (that is, if a man constantly govern his tongue well,) that man is perfect; perfect in such a kind and degree as human frailty doth admit;
he is eminently good; he may be reasonably presumed upright and blameless 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 according to duty and reason is a high instance and a special argument of a throughly sincere and, solid goodness.
"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 dishonest intentions. For since speech is a child of thought"
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 dishonest intentions. For since speech is a child of thought, which the mind always travaileth and teemeth with, 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 painful force cannot smother his resentments; since especially bad affections, like stum or poison, are impetuous and turgid, so agitating all the spirits, and so swelling the heart, that it cannot easily 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 wisdom of well-ordering his thoughts, and mastering his passions, can hardly be conceived so prudent, as long to refrain, or to regulate their dependence, 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 lightning, to confine a whirlwind, may perhaps be no less feasible, than to keep within due compass the exorbitant motions of a soul, wherein reason hath lost its command, so that qua data porta, where the next passage occurs, they should not rush forth, and vent themselves. A vain mind naturally will bubble forth or fly out in frothy expressions; wrath burning in the breast will flame out, or at least smoke through the mouth; rancorous imposthumes of spite and malice will at length discharge purulent matter; lust boiling within will soon foam out in lewd discourse. If the fountain itself is polluted, or infected, how can the streams be clear or wholesome? How can ye, being evil, speak good things? saith our Lord, for from the abundance of the heart the mouth speaketh. A good man, addeih 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: he casteth forth ill things, as a fountain doth its waters by a natural and necessary ebullition. It is true, that in some particular cases, 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 repress the declaration of ill thoughts and purposes. But such fits of dissimulation cannot hold; men cannot abide quiet under so violent constraints; the intestine jars, or unkindly truces, between heart and tongue (those natural friends) cannot be perpetual, or very durable: no man can hold his breath long, or live without evaporating through his mouth those steams of passion which arise from flesh and blood. My heart was hot within me, while I was musing, the fire burned; then spake I with my tongue, saith David, expressing the difficulty of obstructing the eruption of our affections into language. Hence it is, that speech is commonly judged the truest character of the mind, and the surest test of inward worth; as that which discloseth the hidden man of the heart, which unlocketh the closets of the breast, which draws the soul out of her dark recesses into open light and view, which rendereth our thoughts visible, and our intentions 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 require more to ground a judgment upon concerning the worth or ability of another, than 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 formal sentence is passed upon it. Such a strict affinity and connection do all men suppose between thoughts and words.
2. From hence, that the use of speech is itself a great ingredient into our practice, and hath a very general influence upon whatever we do, 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 commensurate to thought itself, which it ever closely traceth, widely ranging through all the immense variety of objects; so that men almost as often speak incogitantly, as they think silently. Speech is indeed the rudder that steereth human affairs, the spring that setteth the wheels of action on going; the hands work, the feet walk, all the members and all the senses act by its direction and impulse; yea, most thoughts are begotten, and most affections stirred up thereby: it is itself most of our employment, and what we do 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 manage all their concernments merely by words; by them princes rule their subjects, generals command their armies, senators deliberate and debate about the great matters of state: by them advocates plead causes, and judges decide them; divines perform their offices, and minister their instructions; merchants strike up their bargains, and drive on all their traffic. 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: it is the force of this little machine that turneth all the human world about. It is indeed the use of this strange organ which rendereth human life, beyond the simple life of other creatures, so exceedingly various and compounded; which creates such a multiplicity of business, and which transacts it; while by it we communicate 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 conversation, 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 intervals of business, our recreations and divertisements (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 dependeth upon foregoing speech, which persuadeth, or counselleth, or commandeth it. Whence the province of speech being so very large, it being so universally concerned, either immediately as the matter, or by consequence as the source of our actions, he that constantly governeth it well may justly be esteemed to live very excellently.
"The tongue is a very loose and versatile engine, which the least breath of thought doth stir ... 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. ... continually temptations occur provoking or alluring to miscarriage in this kind, (for beside internal propensions and commotions of soul, every object we behold, every company we are engaged in, every accident befalling us, doth suggest somewhat inviting thereto"
3. To govern the tongue well is a matter of exceeding difficulty, requiring not only hearty goodness, but great judgment and art, together with much vigilance and circumspection; whence the doing it argues a high pitch of virtue. 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 either in a steady rest, or in a right motion. 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 continually temptations occur provoking or alluring to miscarriage in this kind, (for beside internal propensions and commotions of soul, every object we behold, every company we are engaged in, every accident befalling us, doth suggest somewhat inviting thereto; the condition of our neighbour moving us, if high, to flatter, if low, to insult; our own fortune prompting, if prosperous, 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 matter of huge skill and caution, of mighty industry and resolution, to decline it. We for that purpose need to imitate that earnest and watchful care of the holy Psalmist, which he thus expresseth; I have, saith he, purposed that my mouth shall not offend: and, 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 bridle, 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 considering, that,
4. Irregular speech hath commonly divers more advantages for it, and fewer checks upon it, than other bad practice hath. A man is apt, I mean, to speak ill with less dissatisfaction and regret from within; he may do it with less control and less hazard from without, than 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 consider 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 reflection after them. Bad actions have also usually visible effects immediately consequent on them: but words operate insensibly 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 complacence, and encouraged with applause: the vilest abuses of speech (even blasphemy, treason, and slander themselves) may be safely whispered into ears, which will receive them with pleasure and commendation. Bad language also in most cases is neither strictly prohibited, nor severely chastised by human laws, as bad action is. Whence ordinarily the guilt of this misbehaviour 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, indeed, 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 arid liberty to say any thing. 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. Farthermore,
5. Whereas most of the enormities, the mischiefs, and the troubles, whereby the souls of men are defiled, their minds discomposed, and their lives disquieted, are the fruits of ill-governed speech; it being that chiefly which perverteth justice, which soweth dissensions, 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 evils, (from the discreet and
honest management thereof, enjoying both innocence and peace,) must necessarily be as a very wise and happy, so a very good and worthy person.
"His tongue ... so ruled cannot but produce very good fruits of honour to God, of benefit to our neighbour, of comfort to himself: it will be sweet and pleasant, it will be wholesome and useful; endearing conversation, cementing peaceful society, breeding and nourishing love, instructing and edifying, or cheering and comforting the hearers."
6. His tongue also so ruled cannot but produce very good fruits of honour to God, of benefit to our neighbour, of comfort to himself: it will be sweet and pleasant, it will be wholesome and useful; endearing conversation, cementing peaceful society, breeding and nourishing love, instructing and edifying, or cheering and comforting the hearers. His tongue is health; his mouth his a well and tree of life; his lips disperse knowledge; he shall be satisfied with good by the fruit of his mouth; every man shall kiss his lips. Such, as the Wise Man telleth us, are the effects of innocent, sober, and well-ordered discourse; the which do much commend their author, and declare the excellent virtue of that tree from which such fruits do grow.
7. Lastly, the observation how unusual this practice is, in any good degree, may strongly assure the excellency thereof. For the rarer, especially in morals, any good thing is, the more noble and worthy it is; that rarity arguing somewhat of peculiar difficulty in the attainment or the achievement thereof. Nothing is more obvious to common experience, than 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 divers, otherwise much restraining and much denying themselves, who yet indulge themselves a strange licentiousness 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 very unjust in their language, cheating and robbing their neighbour of his reputation by envious detraction and hard censure. They who abhor shedding a man's blood will yet, without any scruple or remorse, by calumnious tales and virulent reproaches, assassinate his credit, and murder his good name, although to him perhaps far more dear and precious than his life. Commonly such as are greatly staunch in other enjoyments of pleasure, are enormously intemperate in speaking, and very incontinent of their tongue: men in all other parts of morality rigorously sober, are often in this very wild and dissolute. Yea, not seldom we may observe, that even mighty pretenders to godliness, and zealous practisers of devotion, 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 St. Hierome (or rather St. Paulinus, in his excellent Epistle to Celantia) testifies: a 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 into 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 consequently, 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, of 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 requisite, that we should well understand and consider the nature of those several offences to which speech is liable, together with the special pravity, deformity, and inconvenience of each: for did we know and weigh them, we should not surely either like or dare to incur them.
"The offences of speech are many and various in kind ... in most, or in all offences of speech, there is ... impiety, iniquity, and imprudence ... we sin against God, and break his commandment; we injure our neighbour, at least by contagion and bad example; we abuse ourselves, contracting guilt ... also the general vices of speech (unadvisedness and vanity) do constantly adhere to every bad word ... each evil speech ... is peculiarly repugnant to one of those capital virtues (piety, charity, and sobriety) unto which all our duty is reduced."
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: accordingly 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 confront piety; 2. others against our neighbour, and violate justice, or charity, or peace; 3. others against ourselves, infringing sobriety, discretion, or modesty; 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 complication of impiety, iniquity, and imprudence; 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 ourselves, contracting guilt, and exposing ourselves 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 ourselves,) and is peculiarly repugnant to one of those capital virtues (piety, charity, and sobriety) unto which all our duty is reduced. Now according to this distinction, I should, if time would give leave, describe and dissuade particularly all these sorts of offence: but (since I must be respectful to patience, and careful myself 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) only touch two or three, insinuating some reasons why we should eschew them. These are,
I. Speaking blasphemously against God, or reproachfully concerning religion, or to the disgrace of piety, with intent to subvert men's 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 Psalmist said, They speak loftily, they set their mouth against the heavens; who, like the proud Sennacherib, lift up their eyes, and exalt their voice against the Holy One of Israel; who, with the profane Antiochus, speak marvellous things against the God of gods. This of all impieties is the most prodigiously gigantic, the most signal practice of enmity towards God, and downright waging of war against heaven. Of all weapons formed against God, 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 dishonoureth God, and defameth goodness; but profane discourse is directly levelled 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 mischief to his home, and pull down heaviest vengeance on his own head, by opposing the irresistible power, and provoking the inflexible justice of God! What an abominable villany and baseness is it thus to abuse God's immense goodness and mercy, offering such despite to the Author of his being, and free Donor of all the good lie 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 distrustful 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, against 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 withstand, no less demonstrateth high indiscretion than arrogance; beside also the palpable silliness which he displays, in causelessly (or for no other cause than soothing a fantastic humour) drawing 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 private zeal and public law; beside, I say, these evident follies, there is an unsufferable insolence and horrible malice apparent in this practice;
for it is no less than the height of insolence, thus to affront mankind in matters of highest consideration, and deepest resentment with it; not only thwarting its common notions, but vilifying the chief objects of its highest respect and affection, 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 Benefactor, his great Patron and Sovereign, should in downright terms be defamed or disparaged? Who can patiently bear that, wherein he placeth his utmost hopes and supreme felicity, to be expressly slighted or scorned? Who can take the offering to do this, otherwise than for a most injurious reflection upon his judgment and his practice? 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; it is therefore only pride that moves him to disturb us. So may every man, with all the reason in the world, complain against the profane talker. Seeing also it is most evident, that hearty reverence of God, and a conscientious 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 passions; since apparently religion prescribeth the best rules, and imposeth the strongest engagements to the performance of those actions, whereby not only men's private welfare is promoted, and ordinary conversation is sweetened, and common life is adorned, but also whereby public order and peace are maintained; since, as Cicero with good reason judged, piety being removed, it is probable that justice itself (of all virtues the best guarded and fortified by human power) could not subsist, no faith could be secured, no society could be preserved among men; it being manifestly vain to fancy, that
assuredly without religious conscience any one will be a good subject, a true friend, or an honest man; or that; any other consideration can induce men to prefer duty to their prince, the prosperity of their country, fidelity toward their friends or neighbours, before their own present interests and pleasure: since, I say, the credit of religion is so very beneficial and useful to mankind, it is plain that he must be exceedingly spiteful and malicious, who shall by profane discourse endeavour to supplant or shake it. He that speaketh against God's 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 virtue, 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 mischievous iniquities. Such an one therefore is not to be taken as a simple embracer of error, but as a spiteful designer against common good. For indeed, were any man assured (as none can upon so much as probable grounds think it) that religion had been only devised by men, as a supplemental aid to reason and force, (drawing them, whom the one could not persuade, nor the other compel, to the practice of things conducible to the public weal;) that it were merely 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, virtuous 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.
"It is most evident, that hearty reverence of God, and a conscientious 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 passions ... religion prescribeth the best rules, and imposeth the strongest engagements to the performance of those actions, whereby not only men's private welfare is promoted, and ordinary conversation is sweetened, and common life is adorned, but also whereby public order and peace are maintained"
II. Another like oifence against piety is, to speak loosely and wantonly about holy things, (things nearly related 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 common discourse; an offence which now strangely reigns and rages in the world, passing about in a specious garb, and under glorious titles, as a genteel and graceful quality, a mark of fine breeding, and a point of high gallantry. Who, forsooth, now is the brave spark and complete gentleman, but he that hath the skill and confidence (O heavens! how mean a skill! how mad a confidence!) 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 conceits and vile practices, let us, I pray, consider,
1. That swearing thus is most expressly and strictly prohibited to us. I say unto you, Swear not at all: but let your conversation be, Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil: so our Lord forbids it. But above all things, my brethren, swear not - lest you enter into condemnation: so doth St. James warn against it. And is it not then prodigious, that in Christendom any man should affect to break laws so plain and so severe; that it should pass here not only for a tolerable, but even for a commendable practice, to violate so manifest and so important a duty; that so directly to thwart our Lord himself should be a thing not in use only, but in credit and request among Christians? What more palpable affront could be offered 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 indisputably opposite thereto, in a high degree, is so current and prevalent?
2. Again, according to the very nature and reason of things, it is evidently an intolerable profaneness, thus unadvisedly to make addresses and appeals to God, invoking his testimony, and demanding his judgment about trifles; far more such, then it were a high presumption and encroachment upon the majesty of a prince, on every petty occasion to break into his presence, and to assail his ears, dragging him to hear and determine concerning it. Whence the very light of nature condemns this practice, and even heathens have loudly declared against it, as derogatory to the reverence of the duty, and unsuitable 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 devotion toward God: wherein, duly performed, we piously acknowledge his chief attributes and singular prerogatives; (his being every where present, and conscious of all we say or do; his goodness and fidelity, in favouring truth and protecting right; his justice, in rewarding veracity and equity, in avenging falsehood 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 reverence; 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 intimates when he chargeth thus: Thou shalt swear, The Lord Iiveth, in truth, in judgment, and in righteousness. It is therefore horrible mockery and profanation 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 prejudicial to human society; for the decision of right, the security of government, and the preservation of peace, do much depend upon an awful regard to oaths; and therefore, upon their being only 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 consciences of men are tied to the attestation of truth and observance of faith; the which as by rare and reverent use they are kept firm and fast, so by frequent and negligent application of them (by their prostitution to every light and toyish matter) they are quite dissolved, or much slackened. Whence the public seems much concerned that this enormity should be retrenched. For if oaths generally become cheap and vile, what will that of allegiance 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, when as every where continually (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 only a gross rudeness toward the main body of men, who justly reverence the name of God, and loathe such abuses thereof; not only an insolent defiance to the common profession and law of our country, which disallows and condemns it; but it is very odious and offensive to any particular society, if, at least, there be one sober person therein: for to any such person (who retains a sense of goodness, or is anywise concerned for God's honour,) no language or behaviour can be more disgustful; nothing can more grate the ears or fret the heart of such an one, than this kind of talk: to give him the lie were a compliment, to spit in his face were an obligation in comparison thereto. Wherefore it is a wonder 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, rendering the truth of whatever 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 in regard to another?
7. It can be surely no wrong to distrust him, since he implies himself not to be, even in his own opinion, a credible person; since he judges not his own bare affirmation to deserve belief. For why, if he takes his word to be competently good, doth he back it with such asseverations? why unprovoked calls he God to witness, if he thinks his own honesty sufficient to assure 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 itself, 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 waste and insignificant words; to be charged wherewith he is indeed, however, unavoidably liable. For oaths, as they pass commonly, are mere excrescences of speech, which do nothing else but encumber and deform it; they embellish discourse just as a wen or a scab does beautify a face, as a spot or a patch do 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 never mean any thing about him? Into every sentence to foist a dog or a horse, would altogether be as proper and pertinent. These superfluous words signify nothing, but that the speaker little skilleth the use of speech, or the rule of conversation, but meaneth to prate 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 putrid stuff; that without nauseating he should not endure to see men lavish time, and squander breath so frivolously.
9. In fine, this offence is particularly most inexcusable, in that it scarce hath any temptation to it, or bringeth with it any advantage; so that it is unaccountable what (beside mere vanity or perverseness,) should dispose men thereto. It gratifieth no sense, it yieldeth no profit, it procureth no honour: for the sound of it is not very melodious, nor surely was any man ever preferred for it, or got an estate thereby; it rather, to any good ear, maketh a horrid and jarring noise; it rather produceth displeasure, damage, and disgrace. Wherefore of all dealers in sin the swearer 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. An epicure hath some reason, and an extortioner is a man of wisdom if compared to him; for they enjoy some pleasure, or acquire some gain here, in lieu of their salvation hereafter. But he offends heaven, and abandons happiness, he knows not why, nor for what; a fond humour possesses him, he inconsiderately follows a herd of fops, 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 heinous, and so senseless, and withal 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 scum of the people than 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 religion. Could we bethink ourselves, certainly modest, sober,
and pertinent discourse would appear far more generous and manly, than such wild hectoring God Almighty, such rude insulting over the received laws, such ruffianly swaggering against sobriety and goodness. If gentlemen would regard the virtues of their ancestors, (that gallant courage, that solid wisdom,that noble courtesy, which first advanced their families, 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.
"We ... were chiefly designed and framed to serve and glorify our Maker ... our tongue and speaking faculty were given us to declare our admiration and reverence of him, to express our love and gratitude toward him, to celebrate his praises, to acknowledge his benefits, to promote his honour and service ... as that whereby we far excel all creatures here below"
Finally, as to this whole point, about not offending in our speech against piety, we should consider, that as we ourselves, with all our members and powers, were chiefly designed and framed to serve and glorify our Maker; (it being withal the greatest perfection of our nature, and the noblest privilege thereof so to do;) so especially our tongue and speaking faculty were given us to declare our admiration and reverence of him, to express our love and gratitude toward him, to celebrate his praises, to acknowledge his benefits, to promote his honour and service. This consequently is the most proper and worthy use thereof; from this it becomes in effect what the Psalmist so often terms it, our glory, and the best member we have; as that whereby we far excel all creatures here below; that whereby we consort with the blessed angels above, in distinct utterance of praise to our Creator. Wherefore applying it to any impious discourse, (tending anywise 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 Jesus Christ our Lord, unto whom for ever, with heart and tongue, let us strive to render all glory and praise. Amen.
Sermon XIII from "Sermons, on Various Subjects" by Isaac Barrow (Hail & Fire Library)
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